Of the lavves of ecclesiasticall politie eight bookes. By Richard Hooker.
         Ecclesiastical polity. Books 1-4
         Hooker, Richard, 1553 or 4-1600.
      
       
         
           1604
        
      
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             Of the lavves of ecclesiasticall politie eight bookes. By Richard Hooker.
             Ecclesiastical polity. Books 1-4
             Hooker, Richard, 1553 or 4-1600.
             Spenser, John, 1559-1614.
          
           [4], 207, [1] p.
           
             By Iohn Windet, dwelling at the signe of the Crosse-keyes neare Paules wharffe, and are there to be solde,
             Printed at London :
             1604.
          
           
             In fact books 1-4 only.
             Signatures: A⁴ B-R⁶ S.
             1-2c. Unsold text sheets (2c) reissued after 1629, usually with at least some sections of STC 13718. Many copies (such as the Folger Shakespeare Library copy and the Harvard University. Library copy) also have 3b" -- STC.
             Edited by John Spenser.
             Reproduction of the original in the Union Theological Seminary (New York, N.Y.). Library.
             Filmed with STC 13712.5.
          
        
      
    
     
       
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           Church of England -- Apologetic works -- Early works to 1800.
           Ecclesiastical law -- Early works to 1800.
           Church polity -- Early works to 1800.
        
      
    
     
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           OF
           THE
           LAVVES
           of
           Ecclesiasticall
           Politie
           ,
           Eight
           bookes
           .
        
         
           By
           Richard
           Hooker
           .
        
         
           
             .
             IESVS
             .
             CHRISTVS
             .
          
           
             
               CONTERET
               CAPVT
               TVV̄
               .
            
             
               GEN
               :
               3
               
            
          
           
             
               ERO
               MORSVS
               INFERN
               .
               TVVS
               .
            
             
               OSE
               .
               13
               
            
          
           
             
               CONFIDITE
               VICI
               MV̄DV̄
               .
            
             
               IOA.
               16.
               
            
          
           
             
               VBI
               TVA
               MORS
               VICTORIA
            
             
               1
               COR
               :
               15.
               
            
          
        
         
           Printed
           at
           London
           by
           
             Iohn
             Windet
          
           ,
           dwelling
           at
           the
           signe
           of
           the
           Crosse-keyes
           neare
           Paules
           wharffe
           ,
           and
           are
           thereto
           be
           solde
           .
           1604.
           
        
      
       
         
         
         
           TO
           THE
           READER
           .
        
         
           THis
           vnhappie
           controuersie
           ,
           about
           the
           receiued
           ceremonies
           and
           discipline
           of
           the
           Church
           of
           England
           ,
           which
           hath
           so
           long
           time
           withdrawne
           so
           many
           of
           her
           Ministers
           from
           their
           principall
           worke
           ,
           and
           imployed
           their
           studies
           in
           contentious
           oppositions
           :
           hath
           by
           the
           vnnaturall
           growth
           and
           daungerous
           fruites
           thereof
           ,
           made
           knowne
           to
           the
           world
           ,
           that
           it
           neuer
           receiued
           blessing
           from
           the
           father
           of
           peace
           .
           For
           whose
           experience
           doth
           not
           finde
           ,
           what
           confusion
           of
           order
           ,
           and
           breach
           of
           the
           sacred
           bond
           of
           loue
           hath
           sprung
           from
           this
           dissention
           ;
           how
           it
           hath
           rent
           the
           bodie
           of
           the
           Church
           into
           diuers
           parts
           ,
           and
           diuided
           her
           people
           into
           diuers
           Sects
           ;
           how
           it
           hath
           taught
           the
           sheepe
           to
           despise
           their
           pastors
           ,
           and
           alienated
           the
           Pastors
           from
           the
           loue
           of
           their
           flockes
           :
           how
           it
           hath
           strengthened
           the
           irreligious
           in
           their
           impieties
           ,
           and
           hath
           raised
           the
           hopes
           of
           the
           sacrilegious
           deuourers
           of
           the
           remaines
           of
           Christs
           patrimony
           ;
           and
           giuen
           way
           to
           the
           common
           aduersary
           of
           Gods
           truth
           and
           our
           prosperity
           ,
           to
           grow
           great
           in
           our
           land
           without
           resistance
           ;
           who
           seeth
           not
           how
           it
           hath
           distracted
           the
           mindes
           of
           the
           multitude
           ,
           and
           shaken
           their
           faith
           ,
           and
           scandalized
           their
           weakeness
           ,
           and
           hath
           generally
           killed
           the
           very
           hart
           of
           true
           pietie
           and
           religious
           deuotion
           ,
           by
           changing
           our
           zeale
           towards
           Christes
           glory
           ,
           into
           the
           fire
           of
           enuie
           and
           malice
           ,
           and
           hart-burning
           ,
           and
           Zeale
           to
           euery
           mans
           priuate
           cause
           ?
           This
           is
           the
           summe
           of
           all
           the
           gaines
           which
           the
           tedious
           contentions
           of
           so
           many
           yeares
           haue
           brought
           in
           ,
           by
           the
           ruine
           of
           Christs
           kingdome
           ,
           the
           encrease
           of
           Satans
           ,
           partly
           in
           superstition
           ,
           &
           partly
           in
           impietie
           .
           So
           much
           better
           were
           it
           in
           these
           our
           dwellings
           of
           peace
           ,
           to
           endure
           any
           inconuenience
           whatsoeuer
           in
           the
           outward
           frame
           ,
           then
           in
           desire
           of
           alteration
           ,
           thus
           to
           set
           the
           whole
           house
           on
           fire
           .
           Which
           moued
           the
           religious
           hart
           of
           this
           learned
           writer
           ,
           in
           Zeale
           of
           Gods
           truth
           ,
           and
           in
           compassion
           to
           his
           Church
           ,
           the
           mother
           of
           vs
           all
           ,
           which
           gaue
           vs
           both
           the
           first
           breath
           of
           spirituall
           life
           ,
           and
           from
           her
           breasts
           hath
           fed
           vs
           vnto
           this
           whatsoeuer
           measure
           of
           growth
           we
           haue
           in
           Christ
           ,
           to
           stand
           vp
           and
           take
           vpon
           him
           a
           generall
           defence
           both
           of
           her selfe
           ,
           and
           of
           her
           established
           lawes
           ;
           and
           by
           force
           of
           demonstration
           ,
           so
           farre
           as
           the
           nature
           of
           the
           present
           matter
           could
           beare
           ,
           to
           make
           knowne
           to
           the
           world
           ,
           and
           these
           oppugners
           of
           her
           ,
           that
           all
           those
           bitter
           accusations
           laid
           to
           her
           charge
           ,
           are
           not
           the
           faultes
           of
           her
           lawes
           and
           orders
           ,
           but
           either
           their
           owne
           mistakes
           in
           the
           misvnderstanding
           ,
           or
           the
           abuses
           of
           men
           in
           the
           ill
           execution
           of
           them
           .
           A
           worke
           subiect
           to
           manifold
           reprehensions
           and
           oppositions
           ,
           and
           not
           sutable
           to
           his
           soft
           and
           milde
           disposition
           ,
           desirous
           of
           a
           quiet
           priuate
           life
           ,
           wherein
           hee
           might
           bring
           forth
           the
           fruits
           of
           peace
           in
           peace
           .
           But
           the
           loue
           of
           God
           and
           of
           his
           countrey
           ,
           whose
           greatest
           daunger
           grew
           from
           this
           diuision
           ,
           made
           his
           hart
           hot
           within
           him
           ,
           and
           at
           length
           the
           fire
           kindled
           ,
           and
           amongst
           many
           other
           most
           reuerend
           and
           learned
           men
           ,
           he
           also
           presumed
           to
           speake
           with
           his
           pen.
           And
           the
           rather
           ,
           because
           he
           sawe
           that
           none
           of
           these
           ordinary
           obiections
           of
           partialities
           could
           eleuate
           the
           authoritie
           of
           his
           writing
           ,
           who
           alwayes
           affected
           a
           priuate
           state
           ,
           and
           neither
           enioyed
           nor
           expected
           any
           the
           least
           dignitie
           in
           our
           Church
           .
           What
           admirable
           height
           of
           learning
           ,
           and
           depth
           of
           iudgement
           dwelled
           within
           the
           lowly
           minde
           of
           this
           true
           humble
           man
           ,
           great
           in
           all
           wise
           mens
           eyes
           ,
           except
           his
           owne
           ;
           with
           what
           grauitie
           and
           maiestie
           of
           speach
           his
           tongue
           and
           pen
           vttered
           heauenly
           mysteries
           ,
           whose
           eyes
           in
           the
           humility
           of
           his
           hart
           were
           alwayes
           cast
           downe
           to
           the
           ground
           ▪
           how
           all
           things
           that
           proceeded
           from
           him
           
           were
           breathed
           as
           from
           the
           spirit
           of
           loue
           ,
           as
           if
           he
           like
           the
           bird
           of
           the
           holy
           Ghost
           ,
           the
           Doue
           ,
           had
           wanted
           gall
           ;
           let
           them
           that
           knew
           him
           not
           in
           his
           person
           ,
           iudge
           by
           the
           these
           liuing
           Images
           of
           his
           soule
           ,
           his
           writings
           .
           For
           out
           of
           these
           ,
           euen
           those
           who
           otherwise
           agree
           not
           with
           him
           in
           opinion
           ,
           do
           affoord
           him
           the
           testimony
           of
           a
           milde
           and
           a
           louing
           spirit
           :
           and
           of
           his
           learning
           what
           greater
           proofe
           can
           we
           haue
           then
           this
           ,
           that
           his
           writings
           are
           most
           admired
           by
           those
           who
           themselues
           do
           most
           excell
           in
           iudicious
           learning
           ,
           and
           by
           them
           the
           more
           often
           they
           are
           read
           ,
           the
           more
           highly
           they
           are
           extolled
           and
           desired
           .
           Which
           is
           the
           cause
           of
           this
           second
           edition
           of
           his
           former
           bookes
           ,
           and
           that
           without
           any
           addition
           or
           diminution
           whatsoeuer
           .
           For
           who
           will
           put
           a
           pencile
           to
           such
           a
           worke
           ,
           from
           which
           such
           a
           workeman
           hath
           taken
           his
           ?
           There
           is
           a
           purpose
           of
           setting
           forth
           the
           three
           last
           books
           also
           ,
           their
           fathers
           Posthumi
           .
           For
           as
           in
           the
           great
           declining
           of
           his
           bodie
           ,
           spent
           out
           with
           study
           ,
           it
           was
           his
           ordinary
           petition
           to
           almightie
           God
           ,
           that
           if
           he
           might
           liue
           to
           see
           the
           finishing
           of
           these
           bookes
           ,
           then
           
             Lord
             let
             thy
             seruant
             depart
             in
             peace
          
           (
           to
           vse
           his
           owne
           words
           )
           so
           it
           pleased
           God
           to
           grant
           him
           his
           desire
           .
           For
           he
           liued
           till
           he
           sawe
           them
           perfected
           ;
           and
           though
           like
           Rachel
           he
           dyed
           as
           it
           were
           in
           the
           trauell
           of
           them
           ,
           and
           hastened
           death
           vpon
           himselfe
           ,
           by
           hastening
           to
           giue
           them
           life
           :
           yet
           he
           held
           out
           to
           behold
           with
           his
           eyes
           these
           
             partus
             ingenii
          
           ,
           these
           Beniamins
           ,
           sonnes
           of
           his
           right
           hand
           ,
           though
           to
           him
           they
           were
           Benonies
           ,
           sonnes
           of
           paine
           and
           sorrowe
           .
           But
           some
           euill
           disposed
           mindes
           ,
           whether
           of
           malice
           ,
           or
           couetousnesse
           ,
           or
           wicked
           blinde
           Zeale
           ,
           it
           is
           vncerteine
           ,
           as
           if
           they
           had
           beene
           Egyptian
           Mid-wiues
           ,
           as
           soone
           as
           they
           were
           borne
           ,
           and
           their
           father
           dead
           ,
           smothered
           them
           ,
           and
           by
           conueying
           away
           the
           perfect
           Copies
           ,
           left
           vnto
           vs
           nothing
           but
           certaine
           olde
           vnperfect
           and
           mangled
           draughts
           ,
           dismembred
           into
           peeces
           ,
           and
           scattered
           like
           
             Medeas
             Abyrtus
          
           ,
           no
           fauour
           ,
           no
           grace
           ,
           not
           the
           shadowes
           of
           themselues
           almost
           remaining
           in
           them
           .
           Had
           the
           father
           liued
           to
           see
           them
           brought
           forth
           thus
           defaced
           ,
           he
           might
           rightfully
           haue
           named
           them
           Benonies
           ,
           the
           sonnes
           of
           sorrowe
           .
           But
           seeing
           the
           importunities
           of
           many
           great
           and
           worthy
           persons
           will
           not
           suffer
           them
           quietly
           to
           dye
           and
           to
           be
           buried
           ,
           it
           is
           intended
           that
           they
           shall
           see
           them
           as
           they
           are
           .
           The
           learned
           and
           iudicious
           eye
           will
           yet
           perhaps
           delight
           it selfe
           in
           beholding
           the
           goodly
           lineaments
           of
           their
           well
           set
           bodies
           ,
           and
           in
           finding
           out
           some
           shadowes
           and
           resemblances
           of
           their
           fathers
           face
           .
           God
           grant
           that
           as
           they
           were
           with
           their
           bretheren
           dedicated
           to
           the
           Church
           for
           messengers
           of
           peace
           :
           so
           in
           the
           strength
           of
           that
           little
           breath
           of
           life
           that
           remaineth
           in
           them
           ,
           they
           may
           prosper
           in
           their
           worke
           ;
           and
           by
           satisfying
           the
           doubtes
           of
           such
           as
           are
           willing
           to
           learne
           ,
           may
           helpe
           to
           giue
           an
           end
           to
           the
           calamities
           of
           these
           our
           ciuill
           wars
           .
        
         
           ST
        
      
       
         
         
           A
           Preface
           .
           To
           them
           that
           seeke
           (
           as
           they
           tearme
           it
           )
           the
           reformation
           of
           Lawes
           and
           orders
           Ecclesiasticall
           ,
           in
           the
           Church
           of
           ENGLAND
           .
        
         
           THough
           for
           no
           other
           cause
           ,
           
           yet
           for
           this
           ;
           that
           posteritie
           may
           knowe
           wee
           haue
           not
           loosely
           through
           silence
           permitted
           thinges
           to
           passe
           away
           as
           in
           a
           dreame
           ,
           there
           shall
           be
           for
           mens
           information
           extant
           thus
           much
           concerning
           the
           present
           state
           of
           the
           Church
           of
           God
           established
           amongst
           vs
           ,
           and
           their
           carefull
           endeuour
           which
           would
           haue
           vpheld
           the
           same
           .
           At
           your
           hands
           beloued
           in
           our
           Lord
           and
           Sauiour
           Iesus
           Christ
           (
           for
           in
           him
           the
           loue
           which
           we
           beare
           vnto
           all
           that
           would
           but
           seeme
           to
           be
           borne
           of
           him
           ,
           it
           is
           not
           the
           sea
           of
           your
           gall
           and
           bitternes
           that
           shall
           euer
           drowne
           )
           I
           haue
           no
           great
           cause
           to
           looke
           for
           other
           then
           the
           selfesame
           portion
           &
           lot
           ,
           which
           your
           maner
           hath
           bene
           hitherto
           to
           lay
           on
           them
           that
           concur
           not
           in
           opinion
           and
           sentence
           with
           you
           .
           But
           our
           hope
           is
           ,
           that
           the
           God
           of
           peace
           shal
           (
           notwithstanding
           mans
           nature
           too
           impatient
           of
           contumelious
           maledictiō
           )
           inable
           vs
           quietly
           and
           euē
           gladly
           to
           suffer
           al
           things
           ,
           for
           that
           worke
           sake
           which
           we
           couet
           to
           perform
           .
           The
           wonderful
           zeale
           and
           feruour
           wherewith
           ye
           haue
           withstood
           the
           receiued
           orders
           of
           this
           Church
           ,
           was
           the
           first
           thing
           which
           caused
           me
           to
           enter
           into
           consideration
           ,
           whether
           (
           as
           all
           your
           published
           bookes
           and
           writings
           peremptorily
           maintain
           )
           euery
           Christian
           man
           fearing
           God
           ,
           stand
           bound
           to
           ioyne
           with
           you
           for
           the
           furtherance
           of
           that
           which
           ye
           tearme
           
             the
             Lords
             Discipline
          
           .
           Wherin
           
           I
           must
           plainly
           confesse
           vnto
           you
           ,
           that
           before
           I
           examined
           your
           sundrie
           declarations
           in
           that
           behalfe
           ,
           it
           could
           not
           settle
           in
           my
           head
           to
           thinke
           ,
           but
           that
           vndoubtedly
           such
           nūbers
           of
           otherwise
           right
           wel
           affected
           &
           most
           religiously
           enclined
           minds
           ,
           had
           some
           maruellous
           reasonable
           inducementes
           which
           led
           thē
           with
           so
           great
           earnestnes
           that
           way
           .
           But
           when
           once
           ,
           as
           near
           as
           my
           slender
           abilitie
           would
           serue
           ,
           I
           had
           with
           trauell
           &
           care
           performed
           that
           part
           of
           the
           Apostles
           aduise
           &
           counsel
           in
           such
           cases
           ,
           whereby
           he
           willeth
           to
           
             try
             al
             things
          
           ;
           and
           was
           come
           at
           the
           length
           so
           far
           ,
           that
           there
           remained
           onely
           the
           other
           clause
           to
           be
           satisfied
           ,
           wherein
           he
           concludeth
           that
           
             what
             good
             is
             must
             bee
             held
             :
          
           there
           was
           in
           my
           poore
           vnderstanding
           no
           remedie
           ,
           but
           to
           set
           downe
           this
           as
           my
           finall
           resolute
           perswasion
           ;
           
             Surely
             the
             present
             forme
             of
             Church
             gouernment
             which
             the
             lawes
             of
             this
             land
             haue
             established
             ,
             is
             such
             ,
             as
             no
             lawe
             of
             God
             ,
             nor
             reason
             of
             man
             hath
             hitherto
             bene
             alleaged
             ,
             of
             force
             sufficient
             to
             proue
             they
             do
             ill
             ,
             who
             to
             the
             vttermost
             of
             their
             power
             withstand
             the
             alteration
             thereof
             :
          
           Contrariwise
           ,
           
             The
             other
             which
             instead
             of
             it
             we
             are
             required
             to
             accept
             ,
             is
             only
             by
             error
             &
             misconceipt
             named
             the
             ordinance
             of
             Iesus
             Christ
             ,
             no
             one
             proofe
             as
             yet
             brought
             forth
             ,
             whereby
             it
             may
             clearely
             appeare
             to
             be
             so
             in
             very
             deede
             .
          
           The
           explication
           of
           which
           two
           thinges
           I
           haue
           here
           thought
           good
           to
           offer
           into
           your
           owne
           hands
           :
           hartily
           beseeching
           you
           euen
           by
           the
           meeknesse
           of
           Iesus
           Christ
           ,
           whome
           I
           trust
           ye
           loue
           ;
           that
           ,
           as
           ye
           tender
           the
           peace
           and
           quietnesse
           of
           this
           Church
           ,
           if
           there
           bee
           in
           you
           that
           gracious
           humilitie
           which
           hath
           euer
           bene
           the
           crowne
           and
           glory
           of
           a
           christianly
           disposed
           minde
           ,
           if
           your
           owne
           soules
           ,
           hearts
           and
           consciences
           ,
           (
           the
           sound
           integritie
           whereof
           can
           but
           hardly
           stand
           with
           the
           refusall
           of
           truth
           in
           personall
           respects
           )
           be
           ,
           as
           I
           doubt
           not
           but
           they
           are
           ,
           things
           most
           deare
           and
           precious
           vnto
           you
           ,
           
             Let
             not
             the
             faith
             which
             ye
             haue
             in
             our
             Lord
             Iesus
             Christ
             ,
          
           be
           blemished
           
             with
             partialities
          
           ,
           
           regard
           not
           who
           it
           is
           which
           speaketh
           ,
           but
           waigh
           onely
           what
           is
           spoken
           .
           Thinke
           not
           that
           ye
           reade
           the
           wordes
           of
           one
           ,
           who
           bendeth
           himselfe
           as
           an
           aduersary
           against
           the
           truth
           which
           ye
           haue
           alreadie
           embraced
           ;
           but
           the
           words
           of
           one
           ,
           who
           desireth
           euen
           to
           embrace
           together
           with
           you
           the
           selfe
           same
           truth
           ,
           if
           it
           be
           the
           truth
           ;
           and
           for
           that
           cause
           (
           for
           no
           other
           God
           hee
           knoweth
           )
           hath
           vndertaken
           the
           burthensome
           labour
           of
           this
           painefull
           kinde
           of
           conference
           .
           For
           the
           plainer
           accesse
           whereunto
           ,
           let
           it
           bee
           lawfull
           for
           mee
           to
           rip
           vp
           to
           the
           very
           bottome
           how
           and
           by
           whom
           your
           Discipline
           was
           planted
           ,
           at
           such
           time
           as
           this
           age
           wee
           liue
           in
           began
           to
           make
           first
           triall
           thereof
           .
        
         
         
           2.
           
           A
           founder
           it
           had
           ,
           whome
           ,
           for
           mine
           owne
           part
           ,
           
           I
           thinke
           incomparably
           the
           wisest
           man
           that
           euer
           the
           french
           Church
           did
           enioy
           ,
           since
           the
           houre
           it
           enioyed
           him
           .
           His
           bringing
           vp
           was
           in
           the
           studie
           of
           the
           Ciuill
           Lawe
           .
           Diuine
           knowledge
           he
           gathered
           not
           by
           hearing
           or
           reading
           so
           much
           ,
           as
           by
           teaching
           others
           .
           For
           though
           thousands
           were
           debters
           to
           him
           ,
           as
           touching
           knowledge
           in
           that
           kinde
           ;
           yet
           he
           to
           none
           but
           onely
           to
           God
           ,
           the
           author
           of
           that
           most
           blessed
           fountaine
           the
           booke
           of
           life
           ,
           and
           of
           the
           admirable
           dexteritie
           of
           wit
           ,
           together
           with
           the
           helpes
           of
           other
           learning
           which
           were
           his
           guides
           :
           till
           being
           occasioned
           to
           leaue
           Fraunce
           ,
           he
           fell
           at
           the
           length
           vpon
           Geneua
           :
           Which
           Citie
           ,
           the
           Bishop
           and
           Cleargie
           thereof
           had
           a
           little
           before
           (
           as
           some
           doe
           affirme
           )
           forsaken
           ,
           being
           of
           likelihood
           frighted
           with
           the
           peoples
           sudden
           attempt
           for
           abolishment
           of
           popish
           religiō
           :
           the
           euent
           of
           which
           enterprise
           they
           thought
           it
           not
           safe
           for
           themselues
           to
           wait
           for
           in
           that
           place
           .
           At
           the
           comming
           of
           Caluin
           thither
           ,
           the
           forme
           of
           their
           ciuill
           regiment
           was
           popular
           ,
           as
           it
           continueth
           at
           this
           day
           :
           neither
           King
           ,
           nor
           Duke
           ,
           nor
           Noble
           man
           of
           any
           authoritie
           or
           power
           ouer
           them
           ,
           but
           officers
           chosen
           by
           the
           people
           yearely
           out
           of
           themselues
           ,
           to
           order
           all
           things
           with
           publique
           consent
           .
           For
           spirituall
           gouernment
           ,
           they
           had
           no
           lawes
           at
           all
           agreed
           vpon
           ,
           but
           did
           what
           the
           pastors
           of
           their
           soules
           by
           perswasion
           could
           win
           them
           vnto
           .
           Caluin
           being
           admitted
           one
           of
           their
           Preachers
           &
           a
           diuinitie
           Reader
           amongst
           them
           ,
           considered
           how
           dangerous
           it
           was
           that
           the
           whole
           estate
           of
           that
           Church
           should
           hang
           stil
           on
           so
           slender
           a
           thred
           ,
           as
           the
           liking
           of
           an
           ignorant
           multitude
           is
           ,
           if
           it
           haue
           power
           to
           change
           whatsoeuer
           it selfe
           listeth
           .
           Wherefore
           taking
           vnto
           him
           two
           of
           the
           other
           ministers
           for
           more
           countenance
           of
           the
           action
           ,
           (
           albeit
           the
           rest
           were
           all
           against
           it
           )
           they
           moued
           ,
           and
           in
           the
           end
           perswaded
           with
           much
           adoe
           ,
           the
           people
           to
           bind
           themselues
           by
           solemne
           oath
           ,
           first
           neuer
           to
           admit
           the
           Papacie
           amongst
           them
           againe
           ;
           and
           secondly
           ,
           to
           liue
           in
           obedience
           vnto
           such
           orders
           concerning
           the
           exercise
           of
           their
           religion
           ,
           and
           the
           forme
           of
           their
           ecclesiasticall
           gouernment
           ,
           as
           those
           their
           true
           and
           faithfull
           Ministers
           of
           Gods
           word
           had
           agreeablie
           to
           Scripture
           set
           downe
           for
           that
           end
           and
           purpose
           .
           When
           these
           thinges
           began
           to
           bee
           put
           in
           vre
           ,
           the
           people
           also
           (
           what
           causes
           mouing
           them
           thereunto
           ,
           themselues
           best
           know
           )
           began
           to
           repent
           them
           of
           that
           they
           had
           done
           ,
           and
           irefully
           to
           champe
           vpon
           the
           bit
           they
           had
           taken
           into
           their
           mouthes
           ,
           the
           rather
           for
           that
           they
           grew
           by
           meanes
           of
           this
           innouation
           into
           dislike
           with
           some
           Churches
           neare
           about
           them
           ,
           the
           benefite
           of
           whose
           good
           friendship
           their
           state
           could
           not
           well
           lacke
           .
           It
           was
           the
           manner
           of
           those
           times
           (
           whether
           through
           mens
           desire
           to
           enioy
           alone
           the
           glory
           of
           their
           owne
           enterprises
           ,
           or
           else
           because
           the
           quicknesse
           of
           their
           occasions
           required
           present
           dispatch
           ,
           )
           
           so
           it
           was
           ,
           that
           euery
           particular
           Church
           did
           that
           within
           it selfe
           ,
           which
           some
           fewe
           of
           their
           owne
           thought
           good
           ,
           by
           whome
           the
           rest
           were
           all
           directed
           .
           Such
           nūber
           of
           Churches
           thē
           being
           ,
           though
           free
           within
           themselues
           ,
           yet
           smal
           ,
           commō
           conference
           before
           hand
           might
           haue
           eased
           them
           of
           much
           aftertrouble
           .
           But
           a
           greater
           inconuenience
           it
           bred
           ,
           that
           euery
           later
           endeuoured
           to
           bee
           certaine
           degrees
           more
           remoued
           from
           conformitie
           with
           the
           Church
           of
           Rome
           ,
           then
           the
           rest
           before
           had
           bene
           :
           whereupon
           grew
           maruellous
           great
           dissimilitudes
           ,
           and
           by
           reason
           thereof
           ,
           iealousies
           ,
           hartburnings
           ,
           iarres
           and
           discords
           amongst
           them
           .
           Which
           notwithstanding
           might
           haue
           easily
           bene
           preuented
           ,
           if
           the
           orders
           which
           each
           Church
           did
           thinke
           fit
           and
           conuenient
           for
           it selfe
           ,
           had
           not
           so
           peremptorily
           bene
           established
           vnder
           that
           high
           commaunding
           forme
           ,
           which
           tendered
           them
           vnto
           the
           people
           ,
           as
           things
           euerlastingly
           required
           by
           the
           law
           of
           that
           Lord
           of
           Lords
           ,
           against
           whose
           statutes
           there
           is
           no
           exception
           to
           be
           taken
           .
           For
           by
           this
           meane
           it
           came
           to
           passe
           ,
           that
           one
           Church
           could
           not
           but
           accuse
           &
           condemne
           another
           of
           disobedience
           to
           the
           wil
           of
           Christ
           ,
           in
           those
           things
           where
           manifest
           difference
           was
           betweene
           them
           :
           whereas
           the
           selfesame
           orders
           allowed
           ,
           but
           yet
           established
           in
           more
           warie
           and
           suspense
           maner
           ,
           as
           being
           to
           stand
           in
           force
           till
           God
           should
           giue
           the
           opportunitie
           of
           some
           general
           cōference
           what
           might
           be
           best
           for
           euery
           of
           them
           afterwards
           to
           doe
           ;
           this
           I
           say
           had
           both
           preuented
           all
           occasion
           of
           iust
           dislik●
           which
           others
           might
           take
           ,
           and
           reserued
           a
           greater
           libertie
           vnto
           the
           authors
           themselues
           of
           entring
           into
           farther
           consultatiō
           afterwards
           .
           Which
           though
           neuer
           so
           necessary
           they
           could
           not
           easily
           now
           admit
           ,
           without
           some
           feare
           of
           derogation
           from
           their
           credit
           :
           and
           therfore
           that
           which
           once
           they
           had
           done
           ,
           they
           became
           for
           euer
           after
           resolute
           to
           maintaine
           .
           Caluin
           therfore
           &
           the
           other
           two
           his
           associats
           stiffely
           refusing
           to
           administer
           the
           holy
           Communion
           to
           such
           as
           would
           not
           quietly
           without
           contradiction
           and
           murmur
           submit
           themselues
           vnto
           the
           orders
           which
           their
           solemne
           oath
           had
           bound
           them
           to
           obey
           ,
           were
           in
           that
           quarell
           banished
           the
           towne
           .
           A
           fewe
           yeares
           after
           (
           such
           was
           the
           leuitie
           of
           that
           people
           )
           the
           places
           of
           one
           or
           two
           of
           their
           Ministers
           being
           fallen
           voyde
           ,
           they
           were
           not
           before
           so
           willing
           to
           be
           rid
           of
           their
           learned
           Pastor
           ,
           as
           now
           importunate
           to
           obtaine
           him
           againe
           from
           them
           who
           had
           giuen
           him
           entertainment
           ,
           and
           which
           were
           loath
           to
           part
           with
           him
           ,
           had
           not
           vnresistable
           earnestnes
           bene
           vsed
           .
           One
           of
           the
           towne
           ministers
           that
           sawe
           in
           what
           manner
           the
           people
           were
           bent
           for
           the
           reuocation
           of
           Caluin
           ,
           gaue
           him
           notize
           of
           their
           affection
           in
           this
           sort
           .
           
             The
             Senate
             of
             two
             hundred
             being
             assembled
             ,
          
           
           
             they
             all
             craue
             Caluin
             .
             The
             next
             day
             a
             generall
             conuocation
             .
             They
             crye
             in
             like
             sort
             againe
             all
             :
             VVe
             will
             haue
             Caluin
             that
             good
             and
             learned
             man
             Christs
             Minister
             .
             This
             ,
          
           saith
           he
           ,
           
             when
             
             I
             vnderstood
             I
             could
             not
             choose
             but
             praise
             God
             ,
             nor
             was
             I
             able
             to
             iudge
             otherwise
             ,
             then
             that
             this
             was
             the
             Lordes
             doing
             ,
          
           
           
             and
             that
             it
             was
             maruellous
             in
             our
             eyes
             ,
          
           and
           
             That
             the
             stone
             which
             the
             builders
             refused
             ,
             was
             now
             made
             the
             head
             of
             the
             corner
             .
          
           The
           other
           two
           whom
           they
           had
           throwne
           out
           (
           together
           with
           Caluin
           )
           they
           were
           content
           should
           enioy
           their
           exile
           .
           Many
           causes
           might
           lead
           them
           to
           bee
           more
           desirous
           of
           him
           .
           First
           ,
           his
           yeelding
           vnto
           them
           in
           one
           thing
           ,
           might
           happily
           put
           them
           in
           hope
           ,
           that
           time
           would
           breed
           the
           like
           easines
           of
           condescending
           further
           vnto
           them
           .
           For
           in
           his
           absence
           he
           had
           perswaded
           them
           ,
           with
           whome
           he
           was
           able
           to
           preuaile
           ,
           that
           albeit
           himselfe
           did
           better
           like
           of
           common
           bread
           to
           bee
           vsed
           in
           the
           Eucharist
           ,
           yet
           the
           other
           they
           rather
           should
           accept
           ,
           then
           cause
           any
           trouble
           in
           the
           Church
           about
           it
           .
           Againe
           ,
           they
           saw
           that
           the
           name
           of
           Caluin
           waxed
           euery
           day
           greater
           abroad
           ,
           and
           that
           together
           with
           his
           fame
           their
           infamy
           was
           spread
           ,
           who
           had
           so
           rashly
           and
           childishly
           eiected
           him
           .
           Besides
           it
           was
           not
           vnlikely
           but
           that
           his
           credite
           in
           the
           world
           ,
           might
           many
           wayes
           stand
           the
           poore
           towne
           in
           great
           stead
           :
           as
           the
           truth
           is
           ,
           their
           ministers
           forrein
           estimation
           hitherto
           hath
           bene
           the
           best
           stake
           in
           their
           hedge
           .
           But
           whatsoeuer
           secret
           respects
           were
           likely
           to
           moue
           them
           ,
           for
           contenting
           of
           their
           mindes
           Caluin
           returned
           (
           as
           it
           had
           bene
           an
           other
           Tully
           )
           to
           his
           olde
           home
           .
           He
           ripely
           considered
           how
           grosse
           a
           thing
           it
           were
           for
           men
           of
           his
           qualitie
           ,
           wise
           and
           graue
           men
           ,
           to
           liue
           with
           such
           a
           multitude
           ,
           and
           to
           be
           tenants
           at
           will
           vnder
           them
           ,
           as
           their
           ministers
           ,
           both
           himselfe
           and
           others
           ,
           had
           bene
           .
           For
           the
           remedie
           of
           which
           inconuenience
           ,
           hee
           gaue
           them
           plainely
           to
           vnderstand
           ,
           that
           if
           he
           did
           become
           their
           teacher
           againe
           ,
           they
           must
           be
           content
           to
           admit
           a
           complet
           forme
           of
           discipline
           ,
           which
           both
           they
           and
           also
           their
           pastors
           should
           now
           be
           solemnely
           sworne
           to
           obserue
           for
           euer
           after
           .
           Of
           which
           discipline
           the
           maine
           and
           principall
           partes
           were
           these
           :
           A
           standing
           ecclesiasticall
           Court
           to
           be
           established
           :
           perpetuall
           Iudges
           in
           that
           Court
           to
           be
           their
           ministers
           ;
           others
           of
           the
           people
           annually
           chosen
           (
           twise
           so
           many
           in
           number
           as
           they
           )
           to
           be
           iudges
           together
           with
           them
           in
           the
           same
           Court
           :
           these
           two
           sorts
           to
           haue
           the
           care
           of
           all
           mens
           manners
           ,
           power
           of
           determining
           all
           kind
           of
           Ecclesiasticall
           causes
           ,
           and
           authoritie
           to
           conuent
           ,
           to
           controll
           ,
           to
           punish
           ,
           as
           farre
           as
           with
           excōmunication
           ,
           whomsoeuer
           they
           should
           thinke
           worthy
           ,
           none
           eyther
           small
           or
           great
           excepted
           ,
           This
           deuise
           I
           see
           not
           how
           the
           wisest
           at
           that
           time
           liuing
           could
           haue
           bettered
           ,
           if
           we
           duly
           consider
           what
           the
           present
           estate
           of
           Geneua
           did
           then
           require
           .
           For
           their
           Bishop
           and
           his
           Clergie
           being
           (
           as
           it
           is
           said
           )
           departed
           from
           them
           by
           moonelight
           ,
           or
           howsoeuer
           ,
           being
           departed
           ;
           to
           choose
           in
           his
           roome
           any
           other
           Bishop
           ,
           had
           beene
           a
           thing
           altogether
           impossible
           .
           And
           for
           their
           ministers
           to
           seeke
           that
           themselues
           alone
           might
           haue
           coerciue
           power
           ouer
           the
           whole
           Church
           ,
           would
           perhaps
           
           haue
           bene
           hardly
           construed
           at
           that
           time
           .
           But
           when
           so
           franke
           an
           offer
           was
           made
           ,
           that
           for
           euery
           one
           minister
           there
           should
           be
           two
           of
           the
           people
           to
           sit
           and
           giue
           voyce
           in
           the
           Ecclesiasticall
           Consistory
           ,
           what
           inconuenience
           could
           they
           easily
           find
           which
           themselues
           might
           not
           be
           able
           alwayes
           to
           remedy
           ?
           Howbeit
           (
           as
           euermore
           the
           simpler
           sort
           are
           ,
           euen
           when
           they
           see
           no
           apparant
           cause
           ,
           iealous
           notwithstanding
           ouer
           the
           secret
           intents
           and
           purposes
           of
           wiser
           men
           )
           this
           proposition
           of
           his
           did
           somewhat
           trouble
           them
           .
           Of
           the
           Ministers
           themselues
           which
           had
           stayed
           behinde
           in
           the
           Citie
           when
           Caluin
           was
           gone
           ,
           some
           ,
           vpon
           knowledge
           of
           the
           peoples
           earnest
           intent
           to
           recall
           him
           to
           his
           place
           againe
           ,
           had
           beforehand
           written
           their
           letters
           of
           submission
           ,
           and
           assured
           him
           of
           their
           alleageance
           for
           euer
           after
           ,
           if
           it
           should
           like
           him
           to
           harken
           vnto
           that
           publique
           suite
           .
           But
           yet
           misdoubting
           what
           might
           happen
           ,
           if
           this
           discipline
           did
           goe
           forwarde
           ;
           they
           obiected
           against
           it
           the
           example
           of
           other
           reformed
           Churches
           ,
           liuing
           quietly
           and
           orderly
           without
           it
           .
           Some
           of
           chiefest
           place
           and
           countenance
           amongst
           the
           laitie
           professed
           with
           greater
           stomacke
           their
           iudgements
           ,
           that
           such
           a
           discipline
           was
           little
           better
           then
           popish
           tyrannie
           disguised
           and
           tendered
           vnto
           them
           vnder
           a
           new
           forme
           .
           This
           sort
           ,
           it
           may
           be
           ,
           had
           some
           feare
           that
           the
           filling
           vp
           of
           the
           seates
           in
           the
           Consistorie
           ,
           with
           so
           great
           a
           number
           of
           lay
           men
           ,
           was
           but
           to
           please
           the
           mindes
           of
           the
           people
           ,
           to
           the
           ende
           they
           might
           thinke
           their
           owne
           swaye
           somewhat
           ;
           but
           when
           things
           came
           to
           triall
           of
           practise
           ,
           their
           Pastors
           learning
           would
           bee
           at
           all
           times
           of
           force
           to
           ouerperswade
           simple
           men
           ,
           who
           knowing
           the
           time
           of
           their
           owne
           Presidentship
           to
           bee
           but
           short
           ,
           would
           alwayes
           stand
           in
           feare
           of
           their
           ministers
           perpetuall
           authoritie
           :
           and
           among
           the
           ministers
           themselues
           ,
           one
           being
           so
           farre
           in
           estimation
           aboue
           the
           rest
           ,
           the
           voyces
           of
           the
           rest
           were
           likely
           to
           be
           giuen
           for
           the
           most
           part
           respectiuely
           with
           a
           kinde
           of
           secret
           dependencie
           and
           awe
           :
           so
           that
           in
           shewe
           a
           maruellous
           indifferently
           composed
           Senate
           Ecclesiasticall
           was
           to
           gouerne
           ,
           but
           in
           effect
           one
           onely
           man
           should
           ,
           as
           the
           Spirite
           and
           soule
           of
           the
           residue
           ,
           doe
           all
           in
           all
           .
           But
           what
           did
           these
           vaine
           surmises
           boote
           ?
           Brought
           they
           were
           now
           to
           so
           straight
           an
           issue
           ,
           that
           of
           two
           thinges
           they
           must
           choose
           one
           ;
           namely
           ,
           whether
           they
           would
           to
           their
           endlesse
           disgrace
           ,
           with
           ridiculous
           lightnes
           ,
           dismisse
           him
           ,
           whose
           restitution
           they
           had
           in
           so
           impotent
           maner
           desired
           :
           or
           else
           condescende
           vnto
           that
           demaund
           ,
           wherein
           hee
           was
           resolute
           eyther
           to
           haue
           it
           ,
           or
           to
           leaue
           them
           .
           They
           thought
           it
           better
           to
           be
           somewhat
           hardly
           yoked
           at
           home
           ,
           then
           for
           euer
           abroad
           discredited
           .
           Wherefore
           in
           the
           ende
           those
           orders
           were
           on
           all
           sides
           assented
           vnto
           :
           
           with
           no
           lesse
           alacritie
           of
           minde
           ,
           then
           Cities
           vnable
           to
           holde
           out
           longer
           are
           wont
           to
           shewe
           ,
           when
           they
           take
           conditions
           such
           as
           it
           liketh
           him
           to
           offer
           them
           which
           hath
           them
           in
           the
           narrow
           streightes
           of
           aduantage
           .
           Not
           
           many
           yeares
           were
           ouerpassed
           ,
           before
           these
           twice
           sworne
           men
           aduentured
           to
           giue
           their
           last
           and
           hotest
           assault
           to
           the
           fortresse
           of
           the
           same
           discipline
           ,
           childishly
           graunting
           by
           comon
           consent
           of
           their
           whole
           Senate
           ,
           &
           that
           vnder
           their
           towne
           seale
           ,
           a
           relaxation
           to
           one
           Bertelier
           whom
           the
           Eldership
           had
           excommunicated
           ;
           further
           also
           decreeing
           ,
           with
           strange
           absurditie
           ,
           that
           to
           the
           same
           Senate
           it
           should
           belong
           to
           giue
           finall
           iudgemēt
           in
           matter
           of
           excōmunication
           ,
           and
           to
           absolue
           whom
           it
           pleased
           them
           ;
           cleane
           contrary
           to
           their
           owne
           former
           deedes
           and
           oaths
           .
           The
           report
           of
           which
           decree
           being
           forth
           with
           brought
           vnto
           Caluin
           ;
           Before
           (
           sayth
           he
           )
           
             this
             decree
             take
             place
             ,
             either
             my
             bloud
             or
             banishment
             shall
             signe
             it
             .
          
           Againe
           two
           dayes
           before
           the
           Cōmunion
           should
           be
           celebrated
           ,
           his
           speech
           was
           publiquely
           to
           like
           effect
           ,
           
             Kill
             me
             if
             euer
             this
             hand
             do
             reach
             forth
             the
             things
             that
             are
             holy
             ,
             to
             thē
             whom
          
           THE
           CHVRCH
           
             hath
             iudged
             despisers
          
           .
           Whereupon
           ,
           for
           feare
           of
           tumult
           ,
           the
           forenamed
           Bertelier
           was
           by
           his
           friends
           aduised
           for
           that
           time
           not
           to
           vse
           the
           liberty
           granted
           him
           by
           the
           Senate
           ,
           nor
           to
           present
           himselfe
           in
           the
           Church
           ,
           till
           they
           saw
           somewhat
           further
           what
           would
           ensue
           .
           After
           the
           Communion
           quietly
           ministred
           ,
           and
           some
           likelihood
           of
           peaceable
           ending
           these
           troubles
           without
           any
           more
           ado
           ,
           that
           very
           day
           in
           the
           afternoone
           ,
           besides
           all
           mens
           expectation
           ,
           concluding
           his
           ordinary
           sermon
           ,
           he
           telleth
           them
           ,
           that
           because
           he
           neither
           had
           learned
           nor
           taught
           to
           striue
           with
           such
           as
           are
           in
           authority
           ,
           therefore
           (
           sayth
           he
           )
           
             the
             case
             so
             standing
             as
             now
             it
             doth
             ,
             let
             me
             vse
             these
             words
             of
             the
             Apostle
             vnto
             you
             ,
             I
             commend
             you
             vnto
             God
             &
             the
             word
             of
             his
             grace
             ,
          
           and
           so
           bad
           them
           hartily
           all
           
             A
             dew
          
           .
           It
           sometimes
           commeth
           to
           passe
           ,
           that
           the
           readiest
           way
           which
           a
           wise
           man
           hath
           to
           conquer
           ,
           is
           to
           flie
           .
           This
           voluntarie
           and
           vnexpected
           mention
           of
           sudden
           departure
           ,
           caused
           presently
           the
           Senate
           (
           for
           according
           to
           their
           woonted
           maner
           they
           still
           continued
           onely
           constant
           in
           vnconstancy
           )
           to
           gather
           themselues
           together
           ,
           and
           for
           a
           time
           to
           suspend
           their
           own
           decree
           ,
           leauing
           things
           to
           proceed
           as
           before
           ,
           till
           they
           had
           heard
           the
           iudgement
           of
           foure
           Heluetian
           Cities
           concerning
           the
           matter
           which
           was
           in
           strife
           .
           This
           to
           haue
           done
           at
           the
           first
           before
           they
           gaue
           assēt
           vnto
           any
           order
           ,
           had
           shewed
           some
           wit
           &
           discretion
           in
           thē
           :
           but
           now
           to
           do
           it
           ,
           was
           as
           much
           as
           to
           say
           in
           effect
           ,
           that
           they
           would
           play
           their
           parts
           on
           stage
           .
           Caluin
           therfore
           dispatcheth
           with
           all
           expedition
           his
           letters
           vnto
           some
           principall
           pastor
           in
           euery
           of
           those
           cities
           ,
           crauing
           earnestly
           at
           their
           hands
           ,
           to
           respect
           this
           cause
           as
           a
           thing
           whereupō
           the
           whole
           state
           of
           religion
           &
           piety
           in
           that
           church
           did
           so
           much
           depend
           ,
           that
           God
           &
           all
           good
           men
           were
           now
           ineuitably
           certaine
           to
           be
           trampled
           vnder
           foot
           ,
           vnlesse
           those
           foure
           Cities
           by
           their
           good
           means
           might
           be
           brought
           to
           giue
           sentence
           with
           the
           ministers
           of
           Geneua
           ,
           when
           the
           cause
           should
           be
           brought
           before
           them
           :
           yea
           so
           to
           giue
           it
           ,
           that
           two
           things
           it
           might
           
           effectually
           containe
           ;
           the
           one
           an
           absolute
           approbation
           of
           the
           discipline
           of
           Geneua
           ,
           as
           consonant
           vnto
           the
           word
           of
           God
           ,
           without
           any
           cautions
           ,
           qualifications
           ,
           ifs
           or
           ands
           ;
           the
           other
           an
           earnest
           admonition
           not
           to
           innouate
           or
           change
           the
           same
           .
           His
           vehemēt
           request
           herein
           as
           touching
           both
           points
           was
           satisfied
           .
           For
           albeit
           the
           sayd
           Heluetian
           Churches
           did
           neuer
           as
           yet
           obserue
           that
           discipline
           ,
           
           neuerthelesse
           the
           Senate
           of
           Geneua
           hauing
           required
           their
           iudgement
           concerning
           these
           three
           questions
           :
           First
           ,
           
             after
             what
             manner
             ,
             by
             Gods
             commaundement
             ,
             according
             to
             the
             Scripture
             and
             vnspotted
             religion
             ,
             excommunication
             is
             to
             be
             exercised
             :
          
           Secondly
           ,
           
             whether
             it
             may
             not
             be
             exercised
             some
             other
             way
             then
             by
             the
             Consistorie
             :
          
           Thirdly
           ,
           
             what
             the
             vse
             of
             their
             Churches
             was
             to
             do
             in
             this
             case
             :
          
           answer
           was
           returned
           from
           the
           sayd
           Churches
           ,
           
             That
             they
             had
             heard
             already
             of
             those
             consistoriall
             lawes
             ,
             and
             did
             acknowledge
             them
             to
             be
          
           godly
           ordinances
           drawing
           towards
           
             the
             prescript
             of
             the
             word
             of
             God
             ,
             for
             which
             cause
             that
             they
             did
             not
             thinke
             it
             good
             for
          
           the
           Church
           of
           Geneua
           
             by
             innouation
             to
             change
             the
             same
             ,
             but
             rather
             to
             keepe
             them
             as
             they
             were
             .
          
           Which
           aunswer
           ,
           although
           not
           aunswering
           vnto
           the
           former
           demaunds
           ,
           but
           respecting
           what
           Maister
           Caluin
           had
           iudged
           requisite
           for
           them
           to
           aunswere
           ,
           was
           notwithstanding
           accepted
           without
           any
           further
           reply
           :
           in
           as
           much
           as
           they
           plainely
           saw
           ,
           that
           when
           stomacke
           doth
           striue
           with
           wit
           ,
           the
           match
           is
           not
           equall
           .
           And
           so
           the
           heat
           of
           their
           former
           contentions
           began
           to
           flake
           .
           The
           present
           inhabitants
           of
           Geneua
           ,
           J
           hope
           ,
           will
           not
           take
           it
           in
           euill
           part
           ,
           that
           the
           faltinesse
           of
           their
           people
           heretofore
           ,
           is
           by
           vs
           so
           farre
           forth
           layd
           open
           ,
           as
           their
           owne
           learned
           guides
           and
           Pastors
           haue
           thought
           necessarie
           to
           discouer
           it
           vnto
           the
           world
           .
           For
           out
           of
           their
           bookes
           and
           writings
           it
           is
           that
           I
           haue
           collected
           this
           whole
           narration
           ,
           to
           the
           end
           it
           might
           thereby
           appeare
           in
           what
           sort
           amongst
           them
           that
           discipline
           was
           planted
           ,
           for
           which
           so
           much
           contention
           is
           raised
           amongst
           our selues
           .
           The
           reasons
           which
           mooued
           Caluin
           herein
           to
           be
           so
           earnest
           ,
           
           was
           ,
           as
           Beza
           himselfe
           testifieth
           ,
           
             for
             that
             he
             saw
             how
             needfull
             these
             bridles
             were
             to
             be
             put
             in
             the
             iawes
             of
             that
             Citie
             .
          
           That
           which
           by
           wisedome
           he
           saw
           to
           be
           requisite
           for
           that
           people
           ,
           was
           by
           as
           great
           wisedome
           compassed
           .
           But
           wise
           men
           are
           men
           ,
           and
           the
           truth
           is
           truth
           .
           That
           which
           Caluin
           did
           for
           establishment
           of
           his
           discipline
           ,
           seemeth
           more
           commendable
           ,
           then
           that
           which
           he
           taught
           for
           the
           countenancing
           of
           it
           established
           .
           Nature
           worketh
           in
           vs
           all
           a
           loue
           to
           our
           owne
           counsels
           .
           The
           contradiction
           of
           others
           is
           a
           fanne
           to
           inflame
           that
           loue
           .
           Our
           loue
           set
           on
           fire
           to
           maintaine
           that
           which
           once
           we
           haue
           done
           ,
           sharpeneth
           the
           wit
           to
           dispute
           ,
           to
           argue
           ,
           and
           by
           all
           meanes
           to
           reason
           for
           it
           .
           Wherefore
           a
           maruaile
           it
           were
           if
           a
           man
           of
           so
           great
           capacitie
           ,
           hauing
           such
           incitements
           to
           make
           him
           desirous
           of
           
           all
           kind
           of
           furtherances
           vnto
           his
           cause
           ,
           could
           espie
           in
           the
           whole
           Scripture
           of
           God
           nothing
           which
           might
           breed
           at
           the
           least
           a
           probable
           opinion
           of
           likelihood
           ,
           that
           diuine
           authority
           it selfe
           was
           the
           same
           way
           somewhat
           inclinable
           .
           And
           all
           which
           the
           wit
           euen
           of
           Caluin
           was
           able
           from
           thence
           to
           draw
           ,
           by
           sifting
           the
           very
           vtmost
           sentence
           and
           syllable
           ,
           is
           no
           more
           then
           that
           certaine
           speeches
           there
           are
           which
           to
           him
           did
           seeme
           to
           intimate
           ,
           that
           all
           Christian
           Churches
           ought
           to
           haue
           their
           Elderships
           indued
           with
           power
           of
           excommunication
           ,
           and
           that
           a
           part
           of
           those
           Elderships
           euery
           where
           should
           be
           chosen
           out
           frō
           amongst
           the
           laitie
           after
           that
           forme
           which
           himselfe
           had
           framed
           Geneua
           vnto
           .
           But
           what
           argument
           are
           ye
           able
           to
           shew
           ,
           whereby
           it
           was
           euer
           prooued
           by
           Caluin
           ,
           that
           any
           one
           sentence
           of
           Scripture
           doth
           necessarily
           enforce
           these
           things
           ,
           or
           the
           rest
           wherein
           your
           opinion
           concurreth
           with
           his
           against
           the
           orders
           of
           your
           owne
           Church
           ?
           We
           should
           be
           iniurious
           vnto
           vertue
           it selfe
           ,
           if
           we
           did
           derogate
           from
           them
           whom
           their
           industrie
           hath
           made
           great
           .
           Two
           things
           of
           principall
           moment
           there
           are
           which
           haue
           deseruedly
           procured
           him
           honour
           throughout
           the
           world
           :
           the
           one
           his
           exceeding
           paynes
           in
           composing
           the
           Institutions
           of
           Christian
           Religion
           ;
           the
           other
           his
           no
           lesse
           industrious
           trauailes
           for
           exposition
           of
           holy
           Scripture
           according
           vnto
           the
           same
           institutions
           .
           In
           which
           two
           things
           who
           soeuer
           they
           were
           that
           after
           him
           bestowed
           their
           labour
           ;
           he
           gayned
           the
           aduantage
           of
           preiudice
           against
           them
           ,
           if
           they
           gaine
           said
           ;
           and
           of
           glorie
           aboue
           them
           ,
           if
           they
           consented
           .
           His
           writings
           published
           after
           the
           question
           about
           that
           discipline
           was
           once
           begunne
           ,
           omit
           not
           any
           the
           least
           occasion
           of
           extolling
           the
           vse
           and
           singular
           necessitie
           thereof
           .
           Of
           what
           accompt
           the
           Maister
           of
           sentences
           was
           in
           the
           Church
           of
           Rome
           ,
           the
           same
           and
           more
           amongest
           the
           Preachers
           of
           reformed
           Churches
           Caluin
           had
           purchased
           :
           so
           that
           the
           perfectest
           diuines
           were
           iudged
           they
           ,
           which
           were
           skilfullest
           in
           Caluins
           writings
           .
           His
           bookes
           almost
           the
           very
           Canon
           to
           iudge
           both
           doctrine
           and
           discipline
           by
           French
           Churches
           ,
           both
           vnder
           others
           abroad
           ,
           and
           at
           home
           in
           their
           owne
           Countrey
           ,
           all
           cast
           according
           vnto
           that
           mould
           which
           Caluin
           had
           made
           .
           The
           Church
           of
           Scotland
           in
           erecting
           the
           fabricke
           of
           their
           reformation
           tooke
           the
           selfe
           same
           paterne
           .
           Till
           at
           length
           the
           discipline
           ,
           which
           was
           at
           the
           first
           so
           weake
           ,
           that
           without
           the
           staffe
           of
           their
           approbation
           ,
           who
           were
           not
           subiect
           vnto
           it
           themselues
           ,
           it
           had
           not
           brought
           others
           vnder
           subiection
           ;
           beganne
           now
           to
           challenge
           vniuersall
           obedience
           ,
           and
           to
           enter
           into
           open
           conflict
           with
           those
           very
           Churches
           ,
           which
           in
           desperate
           extremitie
           had
           bene
           relieuers
           of
           it
           .
           To
           one
           of
           those
           Churches
           which
           liued
           in
           most
           peaceable
           sort
           ,
           and
           abounded
           as
           well
           with
           men
           for
           their
           learning
           in
           other
           professions
           singular
           ,
           as
           also
           with
           diuines
           whose
           equals
           were
           not
           elsewhere
           to
           be
           found
           ;
           
           a
           Church
           ordered
           by
           Gualters
           discipline
           ,
           and
           not
           by
           that
           which
           Geneua
           adoreth
           :
           vnto
           this
           Church
           ,
           the
           Church
           of
           Heidelberge
           ,
           there
           commeth
           one
           who
           crauing
           leaue
           to
           dispute
           publiquely
           ,
           defendeth
           with
           open
           disdaine
           of
           their
           gouernement
           ,
           that
           
             To
             a
             Minister
             with
             his
             Eldership
             power
             is
             giuen
             by
             the
             law
             of
             God
             to
             excommunicate
             whomsoeuer
             ,
             yea
             euen
             kings
             and
             princes
             themselues
             .
          
           Here
           were
           the
           seedes
           sowne
           of
           that
           controuersie
           which
           sprang
           vp
           betweene
           Beza
           and
           Erastus
           about
           the
           matter
           of
           excommunication
           ,
           whether
           there
           ought
           to
           be
           in
           all
           Churches
           an
           Eldership
           hauing
           power
           to
           excommunicate
           ,
           and
           a
           part
           of
           that
           Eldership
           to
           be
           of
           necessitie
           certaine
           chosen
           out
           from
           amongest
           the
           laity
           for
           that
           purpose
           .
           In
           which
           disputation
           they
           haue
           ,
           as
           to
           me
           it
           seemeth
           ,
           deuided
           very
           equally
           the
           truth
           betweene
           them
           ;
           Beza
           most
           truly
           maintaining
           the
           necessitie
           of
           excommunication
           ;
           Erastus
           as
           truly
           the
           nonnecessitie
           of
           layelders
           to
           be
           ministers
           thereof
           .
           Amongest
           our selues
           ,
           there
           was
           in
           King
           Edwards
           dayes
           some
           question
           moued
           by
           reason
           of
           a
           few
           mens
           scrupulositie
           touching
           certaine
           things
           .
           And
           beyond
           Seas
           ,
           of
           them
           which
           fled
           in
           the
           dayes
           of
           Queene
           Mary
           ,
           some
           contenting
           themselues
           abroad
           with
           the
           vse
           of
           their
           owne
           Seruice
           booke
           at
           home
           authorised
           before
           their
           departure
           out
           of
           the
           Realme
           ;
           others
           liking
           better
           the
           Common
           prayer
           booke
           of
           the
           Church
           of
           Geneua
           translated
           ;
           those
           smaller
           contentions
           before
           begun
           were
           by
           this
           meane
           somewhat
           increased
           .
           Vnder
           the
           happy
           raigne
           of
           her
           Maiesty
           which
           now
           is
           ,
           the
           greatest
           matter
           a
           while
           contended
           for
           was
           the
           wearing
           of
           the
           Cap
           and
           Surplesse
           ,
           till
           there
           came
           Admonitions
           directed
           vnto
           the
           high
           Court
           of
           Parliament
           ,
           by
           men
           who
           concealing
           their
           names
           thought
           it
           glory
           inough
           to
           discouer
           their
           minds
           and
           affections
           ,
           which
           now
           were
           vniuersally
           bent
           euen
           against
           all
           the
           orders
           and
           lawes
           wherein
           this
           Church
           is
           found
           vnconformable
           to
           the
           platforme
           of
           Geneua
           .
           Concerning
           the
           defendor
           of
           which
           admonitions
           ,
           all
           that
           I
           meane
           to
           say
           is
           but
           this
           :
           
             There
             will
             come
             a
             time
             when
             three
             words
             vttered
             with
             charitie
             and
             meeknesse
             ,
             shall
             receiue
             a
             farre
             more
             blessed
             reward
             ,
             then
             three
             thousand
             volumes
             written
             with
             disdainefull
             sharpnes
             of
             wit.
          
           But
           the
           maner
           of
           mens
           writing
           must
           not
           alienate
           our
           hearts
           from
           the
           truth
           ,
           if
           it
           appeare
           they
           haue
           the
           truth
           :
           as
           the
           followers
           of
           the
           same
           defendor
           do
           thinke
           he
           hath
           ,
           and
           in
           that
           perswasion
           they
           follow
           him
           ,
           no
           otherwise
           then
           himselfe
           doth
           Calvin
           ,
           Beza
           ,
           and
           others
           ,
           with
           the
           like
           perswasion
           that
           they
           in
           this
           cause
           had
           the
           truth
           .
           We
           being
           as
           fully
           perswaded
           otherwise
           ,
           
           it
           resteth
           that
           some
           kind
           of
           tryall
           be
           vsed
           to
           find
           out
           which
           part
           is
           in
           error
           .
        
         
           3
           The
           first
           meane
           whereby
           nature
           teacheth
           men
           to
           iudge
           good
           from
           euill
           as
           well
           in
           lawes
           as
           in
           other
           things
           ,
           is
           the
           force
           of
           their
           owne
           discretion
           .
           
           Hereunto
           therefore
           Saint
           Paule
           referreth
           oftentimes
           his
           owne
           speech
           to
           be
           considered
           of
           by
           them
           that
           heard
           him
           ,
           
           
             I
             speake
             as
             to
             them
             which
             haue
             vnderstanding
             ,
             iudge
             ye
             what
             I
             say
             .
          
           Againe
           afterward
           ,
           
           
             Iudge
             in
             your selues
             ,
             is
             it
             comely
             that
             a
             woman
             pray
             vncouered
          
           ?
           The
           exercise
           of
           this
           kind
           of
           iudgement
           our
           Sauiour
           requireth
           in
           the
           Iewes
           .
           In
           them
           of
           Berea
           the
           Scripture
           commendeth
           it
           .
           Finally
           whatsoeuer
           we
           do
           ,
           
           if
           our
           owne
           secret
           iudgement
           consent
           nor
           vnto
           it
           as
           fit
           and
           good
           to
           be
           done
           ;
           the
           doing
           of
           it
           to
           vs
           is
           sinne
           ,
           although
           the
           thing
           it selfe
           be
           allowable
           .
           Saint
           Paules
           rule
           therefore
           generally
           is
           ,
           
             Let
             euery
             man
             in
             his
             owne
             minde
             be
             fully
             perswaded
             of
             that
             thing
             which
             he
             either
             alloweth
             or
             doth
             .
          
           
           Some
           things
           are
           so
           familiar
           and
           plaine
           ,
           that
           truth
           from
           falshood
           ,
           and
           good
           from
           euill
           is
           most
           easily
           discerned
           in
           them
           ,
           euen
           by
           men
           of
           no
           deepe
           capacitie
           .
           And
           of
           that
           nature
           ,
           for
           the
           most
           part
           ,
           are
           things
           absolutely
           vnto
           all
           mens
           saluation
           necessarie
           ,
           either
           to
           be
           held
           or
           denied
           ,
           either
           to
           be
           done
           or
           auoided
           .
           For
           which
           cause
           Saint
           Augustine
           acknowledgeth
           that
           they
           are
           not
           onely
           set
           downe
           ,
           but
           also
           plainely
           set
           downe
           in
           Scripture
           :
           so
           that
           he
           which
           heareth
           or
           readeth
           ,
           may
           without
           any
           great
           difficultie
           vnderstand
           .
           Other
           things
           also
           there
           are
           belonging
           (
           though
           in
           a
           lower
           degree
           of
           importance
           )
           vnto
           the
           offices
           of
           Christian
           men
           :
           which
           because
           they
           are
           more
           obscure
           ,
           more
           intricate
           and
           hard
           to
           be
           iudged
           of
           ,
           therefore
           God
           hath
           appointed
           some
           to
           spend
           their
           whole
           time
           principally
           in
           the
           studie
           of
           things
           diuine
           ,
           to
           the
           end
           that
           in
           these
           more
           doubtfull
           cases
           ,
           their
           vnderstanding
           might
           be
           a
           light
           to
           direct
           others
           .
           
             If
             the
             vnderstanding
             power
             or
             facultie
             of
             the
             soule
             ,
          
           
           be
           (
           sayth
           the
           grand
           Phisitian
           )
           
             like
             vnto
             bodily
             sight
             ▪
             not
             of
             equall
             sharpnesse
             in
             all
             ;
             what
             can
             be
             more
             conuenient
             ,
             then
             that
             ,
             euen
             as
             the
             darke-sighted
             man
             is
             directed
             by
             the
             cleare
             about
             things
             visible
             ,
             so
             likewise
             in
             matters
             of
             deeper
             discourse
             the
             wise
             in
             heart
             do
             shew
             the
             simple
             where
             his
             way
             lyeth
          
           ?
           In
           our
           doubtfull
           cases
           of
           law
           ,
           what
           man
           is
           there
           who
           seeth
           not
           how
           requisite
           it
           is
           ,
           that
           professors
           of
           skill
           in
           that
           facultie
           be
           our
           directors
           ?
           So
           it
           is
           in
           all
           other
           kinds
           of
           knowledge
           .
           And
           euen
           in
           this
           kind
           likewise
           the
           Lord
           hath
           himselfe
           appointed
           ,
           
           that
           
             the
             Priests
             lips
             should
             preserue
             knowledge
             ,
             and
             that
             other
             men
             should
             seeke
             the
             truth
             at
             his
             mouth
             ,
          
           because
           
             he
             is
             the
             messenger
             of
             the
             Lord
             of
             Hosts
             .
          
           Gregory
           Nazianzene
           offended
           at
           the
           peoples
           too
           great
           presumption
           in
           controlling
           the
           iudgement
           of
           them
           to
           whom
           in
           such
           cases
           they
           should
           haue
           rather
           submitted
           their
           owne
           ,
           
           seeketh
           by
           earnest
           intreatie
           to
           stay
           them
           within
           their
           bounds
           :
           
             Presume
             not
             ye
             that
             are
             sheepe
             to
             make
             your selues
             guides
             of
             them
             that
             should
             guide
             you
             ,
             neither
             seeke
             ye
             to
             ouerskip
             the
             fold
             which
             they
             about
             you
             haue
             pitched
             .
             It
             sufficeth
             
             for
             your
             part
             ,
             if
             ye
             can
             well
             frame
             your selues
             to
             be
             ordered
             .
             Take
             not
             vpon
             you
             to
             iudge
             your selues
             ,
             nor
             to
             make
             them
             subiect
             to
             your
             lawes
             who
             should
             be
             a
             law
             to
             you
             .
             For
             God
             is
             not
             a
             God
             of
             sedition
             and
             confusion
             ,
          
           
           
             but
             of
             order
             and
             of
             peace
             .
          
           But
           ye
           will
           say
           that
           if
           the
           guides
           of
           the
           people
           be
           blind
           ,
           
           the
           common
           sort
           of
           men
           must
           not
           close
           vp
           their
           owne
           eyes
           and
           be
           led
           by
           the
           conduct
           of
           such
           ;
           if
           the
           Priest
           be
           partiall
           in
           the
           law
           ,
           the
           flocke
           must
           not
           therefore
           depart
           from
           the
           wayes
           of
           sincere
           truth
           ,
           and
           in
           simplicitie
           yeeld
           to
           be
           followers
           of
           him
           for
           his
           place
           sake
           and
           office
           ouer
           them
           .
           Which
           thing
           ,
           though
           in
           it selfe
           most
           true
           ,
           is
           in
           your
           defence
           notwithstanding
           weake
           :
           because
           the
           matter
           ,
           wherein
           ye
           thinke
           that
           yee
           see
           and
           imagine
           that
           your
           wayes
           are
           sincere
           ,
           is
           of
           farre
           deeper
           consideration
           then
           any
           one
           amongest
           fiue
           hundred
           of
           you
           conceiueth
           .
           Let
           the
           vulgar
           sort
           amongst
           you
           know
           ,
           that
           there
           is
           not
           the
           least
           branch
           of
           the
           cause
           wherin
           they
           are
           so
           resolute
           ,
           but
           to
           the
           triall
           of
           it
           a
           great
           deale
           more
           appertaineth
           then
           their
           conceipt
           doth
           reach
           vnto
           .
           I
           write
           not
           this
           in
           disgrace
           of
           the
           simplest
           that
           way
           giuen
           ;
           but
           I
           would
           gladly
           they
           knewe
           the
           nature
           of
           that
           cause
           wherein
           they
           thinke
           themselues
           throughly
           instructed
           and
           are
           not
           :
           by
           meanes
           whereof
           they
           daily
           run
           themselues
           ,
           
           without
           feeling
           their
           owne
           hazard
           ,
           vppon
           the
           d●nt
           of
           the
           Apostles
           sentence
           against
           euill
           speakers
           as
           touching
           things
           wherein
           they
           are
           ignorant
           .
           If
           it
           be
           graunted
           a
           thing
           vnlawfull
           for
           priuate
           men
           ,
           not
           called
           vnto
           publique
           consultation
           ,
           to
           dispute
           which
           is
           the
           best
           state
           of
           ciuill
           Policie
           (
           with
           a
           desire
           of
           bringing
           in
           some
           other
           kind
           then
           that
           vnder
           which
           they
           already
           liue
           ,
           for
           of
           such
           disputes
           I
           take
           it
           his
           meaning
           was
           ;
           )
           if
           it
           be
           a
           thing
           confest
           that
           of
           such
           questions
           they
           cannot
           determine
           without
           rashnesse
           ,
           in
           as
           much
           as
           a
           great
           part
           of
           them
           consisteth
           in
           speciall
           circumstances
           ,
           and
           for
           one
           kind
           as
           many
           reasons
           may
           be
           brought
           as
           for
           another
           ;
           is
           there
           any
           reason
           in
           the
           world
           ,
           why
           they
           should
           better
           iudge
           what
           kind
           of
           regiment
           Ecclesiasticall
           is
           the
           fittest
           ?
           For
           in
           the
           Ciuill
           state
           more
           insight
           ,
           and
           in
           those
           affaires
           more
           experience
           a
           great
           deale
           must
           needes
           be
           graunted
           them
           ,
           then
           in
           this
           they
           can
           possibly
           haue
           ?
           When
           they
           which
           write
           in
           defence
           of
           your
           discipline
           ,
           
           and
           commend
           it
           vnto
           the
           Highest
           not
           in
           the
           least
           cunning
           manner
           ,
           are
           forced
           notwithstanding
           to
           acknowledge
           ,
           that
           
             with
             whom
             the
             truth
             is
             they
             knowe
             not
             ,
          
           they
           are
           not
           certaine
           ;
           what
           certainty
           or
           knowledge
           can
           the
           multitude
           haue
           thereof
           ?
           Waigh
           what
           doth
           mooue
           the
           common
           sort
           so
           much
           to
           fauour
           this
           innouation
           ,
           and
           it
           shall
           soone
           appeare
           vnto
           you
           ,
           that
           the
           force
           of
           particular
           reasons
           which
           for
           your
           seuerall
           opinions
           are
           alleaged
           ,
           is
           a
           thing
           whereof
           the
           multitude
           neuer
           did
           ,
           nor
           could
           so
           consider
           as
           to
           be
           there
           with
           wholly
           caried
           ;
           but
           certaine
           generall
           inducements
           are
           vsed
           to
           make
           saleable
           your
           Cause
           in
           grosse
           :
           and
           when
           once
           men
           haue
           cast
           a
           phancie
           towards
           it
           ,
           any
           slight
           declaration
           of
           specialties
           will
           
           serue
           to
           lead
           forward
           mens
           inclinable
           and
           prepared
           minds
           .
           The
           methode
           of
           winning
           the
           peoples
           affection
           vnto
           a
           generall
           liking
           of
           
             the
             Cause
          
           (
           for
           so
           ye
           terme
           it
           )
           hath
           bene
           this
           .
           First
           in
           the
           hearing
           of
           the
           multitude
           ,
           the
           faults
           especially
           of
           higher
           callings
           are
           ripped
           vp
           with
           maruellous
           exceeding
           seuerity
           and
           sharpnesse
           of
           reproofe
           ;
           which
           being
           oftentimes
           done
           ,
           begetteth
           a
           great
           good
           opinion
           of
           integritie
           ,
           zeale
           &
           holinesse
           ,
           to
           such
           cōstant
           reproouers
           of
           sinne
           ,
           as
           by
           likelihood
           would
           neuer
           be
           so
           much
           offended
           at
           that
           which
           is
           euill
           ,
           vnlesse
           themselues
           were
           singularly
           good
           .
           The
           next
           thing
           hereunto
           is
           to
           impute
           all
           faults
           and
           corruptions
           wherewith
           the
           world
           aboundeth
           ,
           vnto
           the
           kind
           of
           Ecclesiasticall
           gouernement
           established
           .
           Wherin
           ,
           as
           before
           by
           reprouing
           faults
           ,
           they
           purchased
           vnto
           themselues
           with
           the
           multitude
           a
           name
           to
           be
           vertuous
           ;
           so
           by
           finding
           out
           this
           kind
           of
           cause
           ,
           they
           obtaine
           to
           be
           iudged
           wise
           aboue
           others
           :
           whereas
           in
           truth
           vnto
           the
           forme
           euen
           of
           Iewish
           gouernement
           ,
           which
           the
           Lord
           himselfe
           (
           they
           all
           confesse
           )
           did
           establish
           ,
           with
           like
           shew
           of
           reason
           they
           might
           impute
           those
           faults
           which
           the
           Prophets
           condemne
           in
           the
           gouernors
           of
           that
           common
           wealth
           ;
           as
           to
           the
           English
           kind
           of
           regiment
           Ecclesiasticall
           (
           whereof
           also
           God
           himselfe
           though
           in
           other
           sort
           is
           author
           )
           the
           staines
           and
           blemishes
           found
           in
           our
           State
           ;
           which
           springing
           from
           the
           root
           of
           humaine
           frailty
           and
           corruption
           ,
           not
           only
           are
           ,
           but
           haue
           bene
           alwaies
           more
           or
           lesse
           ,
           yea
           and
           (
           for
           any
           thing
           we
           know
           to
           the
           contrary
           )
           will
           be
           till
           the
           worlds
           end
           complained
           of
           ,
           what
           forme
           of
           gouernement
           soeuer
           take
           place
           .
           Hauing
           gotten
           thus
           much
           sway
           in
           the
           hearts
           of
           men
           ,
           a
           third
           step
           is
           to
           propose
           their
           owne
           forme
           of
           Church
           gouernement
           ,
           as
           the
           onely
           soueraigne
           remedy
           of
           all
           euils
           ;
           and
           to
           adorne
           it
           with
           all
           the
           glorious
           titles
           that
           may
           be
           .
           And
           the
           nature
           ,
           as
           of
           men
           that
           haue
           sicke
           bodies
           ,
           so
           likewise
           of
           the
           people
           in
           the
           crazednes
           of
           their
           minds
           possest
           with
           dislike
           and
           discontentment
           at
           things
           present
           ,
           is
           to
           imagine
           that
           any
           thing
           (
           the
           vertue
           wherof
           they
           here
           commended
           )
           would
           helpe
           them
           ;
           but
           that
           most
           ,
           which
           they
           least
           haue
           tried
           .
           The
           fourth
           degree
           of
           inducements
           ,
           is
           by
           fashioning
           the
           very
           notions
           &
           conceipts
           of
           mens
           minds
           in
           such
           sort
           ,
           that
           when
           they
           read
           the
           Scripture
           ,
           they
           may
           thinke
           that
           euery
           thing
           soundeth
           towards
           the
           aduancement
           of
           that
           discipline
           ,
           and
           to
           the
           vtter
           disgrace
           of
           the
           contrary
           .
           Pythagoras
           ,
           
           by
           bringing
           vp
           his
           Schollers
           in
           the
           speculatiue
           knowledge
           of
           numbers
           ,
           made
           their
           conceipts
           therein
           so
           strong
           ,
           that
           when
           they
           came
           to
           the
           contemplation
           of
           things
           naturall
           ,
           they
           imagined
           that
           in
           euery
           particular
           thing
           they
           euen
           beheld
           as
           it
           were
           with
           their
           eyes
           ,
           how
           the
           elements
           of
           number
           gaue
           essence
           and
           being
           to
           the
           workes
           of
           nature
           .
           A
           thing
           in
           reason
           impossible
           :
           which
           notwithstanding
           through
           their
           misfashioned
           preconceipt
           ,
           appeared
           vnto
           them
           no
           lesse
           certaine
           ,
           then
           if
           nature
           had
           written
           it
           in
           the
           very
           
           foreheads
           of
           all
           the
           creatures
           of
           God.
           When
           they
           of
           the
           family
           of
           loue
           haue
           it
           once
           in
           their
           heads
           ,
           that
           Christ
           doth
           not
           signifie
           any
           one
           person
           ,
           but
           a
           qualitie
           whereof
           many
           are
           partakers
           ;
           that
           to
           be
           raised
           is
           nothing
           else
           but
           to
           be
           regenerated
           or
           indued
           with
           the
           said
           quality
           ;
           and
           that
           when
           separation
           of
           them
           which
           haue
           it
           from
           them
           which
           haue
           it
           not
           is
           here
           made
           ,
           this
           is
           iudgement
           ;
           how
           plainely
           do
           they
           imagine
           that
           the
           Scripture
           euery
           where
           speaketh
           in
           the
           fauour
           of
           that
           sect
           ?
           And
           assuredly
           the
           very
           cause
           which
           maketh
           the
           simple
           and
           ignorant
           to
           thinke
           they
           euen
           see
           how
           the
           word
           of
           God
           runneth
           currantly
           on
           your
           side
           ,
           is
           that
           their
           minds
           are
           forestalled
           and
           their
           conceits
           peruerted
           before
           hand
           ,
           by
           being
           taught
           that
           an
           Elder
           doth
           signifie
           a
           lay
           man
           admitted
           onely
           to
           the
           office
           of
           rule
           or
           gouernement
           in
           the
           Church
           ;
           a
           Doctor
           one
           which
           may
           only
           teach
           and
           neither
           preach
           nor
           administer
           the
           Sacraments
           ;
           a
           Deacon
           one
           which
           hath
           charge
           of
           the
           almes
           boxe
           and
           of
           nothing
           else
           :
           that
           the
           Scepter
           ,
           the
           rod
           ,
           the
           throne
           &
           kingdome
           of
           Christ
           ,
           are
           a
           forme
           of
           regiment
           ,
           onely
           by
           Pastors
           ,
           Elders
           ,
           Doctors
           and
           Deacons
           :
           that
           by
           mysticall
           resemblance
           mount
           Sion
           and
           Jerusalem
           are
           the
           Churches
           which
           admit
           ,
           Samaria
           and
           Babylon
           the
           Churches
           which
           oppugne
           the
           said
           forme
           of
           regimēt
           .
           And
           in
           like
           sort
           they
           are
           taught
           to
           apply
           al
           things
           spoken
           of
           repairing
           the
           wals
           and
           decayed
           parts
           of
           the
           city
           &
           temple
           of
           God
           ,
           by
           Esdras
           ,
           Nehemias
           ,
           &
           the
           rest
           :
           as
           if
           purposely
           the
           holy
           Ghost
           had
           therein
           ment
           to
           foresignifie
           ,
           what
           the
           authors
           of
           admonitions
           to
           the
           Parliament
           ,
           of
           supplications
           to
           the
           Councell
           ,
           of
           petitions
           to
           her
           Maiesty
           ,
           and
           of
           such
           other
           like
           writs
           ,
           should
           either
           do
           or
           suffer
           in
           behalfe
           of
           this
           their
           cause
           .
           From
           hence
           they
           proceed
           to
           an
           higher
           point
           ,
           which
           is
           the
           perswading
           of
           men
           credulous
           &
           ouer
           capable
           of
           such
           pleasing
           errors
           ,
           that
           it
           is
           the
           speciall
           illumination
           of
           the
           holy
           Ghost
           ,
           whereby
           they
           discerne
           those
           things
           in
           the
           word
           ,
           which
           others
           reading
           yet
           discerne
           them
           not
           .
           
             Dearly
             beloued
          
           saith
           S.
           Iohn
           ,
           
             Giue
             not
             credit
             vnto
             euery
             Spirit
             .
          
           
           There
           are
           but
           two
           wayes
           whereby
           the
           spirit
           leadeth
           men
           into
           〈◊〉
           truth
           :
           the
           one
           extraordinarie
           ,
           the
           other
           common
           ;
           the
           one
           belonging
           but
           vnto
           some
           few
           ,
           the
           other
           extending
           it selfe
           vnto
           all
           that
           are
           of
           God
           ;
           the
           one
           that
           which
           we
           call
           by
           a
           speciall
           diuine
           excellency
           Reuelation
           ,
           the
           other
           Reason
           .
           If
           the
           Spirit
           by
           such
           reuelation
           haue
           discouered
           vnto
           thē
           the
           secrets
           of
           that
           discipline
           out
           of
           Scripture
           ,
           they
           must
           professe
           themselues
           to
           be
           all
           (
           euen
           men
           ,
           women
           ,
           and
           children
           )
           Prophets
           .
           Or
           if
           reason
           be
           the
           hand
           which
           the
           Spirit
           hath
           led
           them
           by
           ,
           for
           as
           much
           as
           perswasions
           grounded
           vpon
           reason
           are
           either
           weaker
           or
           stronger
           according
           to
           the
           force
           of
           those
           reasons
           whereupon
           the
           same
           are
           grounded
           ,
           they
           must
           euery
           of
           them
           from
           the
           greatest
           to
           the
           least
           be
           able
           for
           euery
           seuerall
           article
           to
           shewe
           some
           special
           reason
           as
           strong
           as
           their
           perswasion
           therin
           is
           earnest
           .
           Otherwise
           
           how
           can
           it
           be
           but
           that
           some
           other
           sinewes
           there
           are
           from
           which
           that
           ouerplus
           of
           strength
           in
           perswasion
           doth
           arise
           ?
           Most
           sure
           it
           is
           ,
           that
           when
           mens
           affections
           do
           frame
           their
           opinions
           ,
           they
           are
           in
           defence
           of
           error
           more
           earnest
           a
           great
           deale
           ,
           then
           (
           for
           the
           most
           part
           )
           sound
           belieuers
           in
           the
           maintenance
           of
           truth
           apprehended
           according
           to
           the
           nature
           of
           that
           euidence
           which
           Scripture
           yeeldeth
           :
           which
           being
           in
           some
           things
           plaine
           ,
           as
           in
           the
           principles
           of
           Christian
           doctrine
           ;
           in
           some
           things
           ,
           as
           in
           these
           matters
           of
           discipline
           ,
           more
           darke
           and
           doubtfull
           ,
           frameth
           correspondently
           that
           inward
           assent
           which
           Gods
           most
           gracious
           Spirit
           worketh
           by
           it
           as
           by
           his
           effectuall
           instrument
           .
           It
           is
           not
           therefore
           the
           feruent
           earnestnes
           of
           their
           perswasion
           ,
           but
           the
           soundnes
           of
           those
           reasons
           whereupon
           the
           same
           is
           built
           ,
           which
           must
           declare
           their
           opinions
           in
           these
           things
           to
           haue
           bene
           wrought
           by
           the
           holy
           Ghost
           ,
           
           and
           not
           by
           the
           fraud
           of
           that
           euill
           Spirit
           which
           is
           euen
           in
           his
           illusions
           strong
           .
           After
           that
           the
           phancie
           of
           the
           common
           sort
           hath
           once
           throughly
           apprehended
           the
           Spirit
           to
           be
           author
           of
           their
           perswasion
           concerning
           discipline
           ,
           then
           is
           instilled
           into
           their
           hearts
           ,
           that
           the
           same
           Spirit
           leading
           men
           into
           this
           opinion
           ,
           doth
           thereby
           seale
           them
           to
           be
           Gods
           children
           ;
           and
           that
           as
           the
           state
           of
           the
           times
           now
           standeth
           ,
           the
           most
           speciall
           token
           to
           know
           them
           that
           are
           Gods
           owne
           from
           others
           ,
           is
           an
           earnest
           affection
           that
           way
           .
           This
           hath
           bred
           high
           termes
           of
           separation
           betweene
           such
           and
           the
           rest
           of
           the
           world
           ;
           whereby
           the
           one
           sort
           are
           named
           The●rethren
           ●rethren
           ,
           The
           godly
           ,
           and
           so
           forth
           ;
           the
           other
           ,
           worldlings
           ,
           timeseruers
           ,
           pleasers
           of
           men
           not
           of
           God
           ,
           with
           such
           like
           .
           From
           hence
           ,
           they
           are
           easily
           drawne
           on
           to
           thinke
           it
           exceeding
           necessarie
           ,
           for
           feare
           of
           quenching
           that
           good
           Spirit
           ,
           to
           vse
           all
           meanes
           whereby
           the
           same
           may
           be
           both
           strengthned
           in
           themselues
           ,
           and
           made
           manifest
           vnto
           others
           .
           This
           maketh
           them
           diligent
           hearers
           of
           such
           as
           are
           knowne
           that
           way
           to
           incline
           ;
           this
           maketh
           them
           eager
           to
           take
           and
           to
           seeke
           all
           occasions
           of
           secret
           conference
           with
           such
           ;
           this
           maketh
           them
           glad
           to
           vse
           such
           as
           Counsellors
           and
           directors
           in
           all
           their
           dealings
           which
           are
           of
           waight
           ,
           as
           contracts
           ,
           testaments
           ,
           and
           the
           like
           ;
           this
           maketh
           them
           ,
           through
           an
           vnweariable
           desire
           of
           receiuing
           instruction
           from
           the
           maisters
           of
           that
           companie
           ,
           to
           cast
           off
           the
           care
           of
           those
           verie
           affaires
           which
           do
           most
           concerne
           their
           estate
           ,
           and
           to
           thinke
           that
           then
           they
           are
           like
           vnto
           Marie
           ,
           commendable
           for
           making
           choyce
           of
           the
           better
           part
           .
           Finally
           ,
           this
           is
           it
           which
           maketh
           them
           willing
           to
           charge
           ,
           yea
           oftentimes
           euen
           to
           ouercharge
           themselues
           ,
           for
           such
           mens
           sustenance
           and
           reliefe
           ,
           least
           their
           zeale
           to
           the
           cause
           should
           any
           way
           be
           vnwitnessed
           .
           For
           what
           is
           it
           which
           poore
           beguiled
           soules
           will
           not
           do
           through
           so
           powerfull
           incitements
           ?
           In
           which
           respect
           it
           is
           also
           noted
           ,
           that
           most
           labour
           hath
           bene
           
           bestowed
           to
           win
           and
           retaine
           towards
           this
           cause
           them
           whose
           iudgements
           are
           commonly
           weakest
           by
           reason
           of
           their
           sex
           .
           
           And
           although
           not
           women
           
             loden
             with
             sinnes
          
           ,
           as
           the
           Apostle
           S.
           Paul
           speaketh
           ,
           but
           (
           as
           we
           verily
           esteeme
           of
           them
           for
           the
           most
           part
           )
           women
           propense
           and
           inclinable
           to
           holines
           ,
           be
           otherwise
           edified
           in
           good
           things
           rather
           then
           caried
           away
           as
           captiues
           into
           any
           kind
           of
           sinne
           and
           euill
           ,
           by
           such
           as
           enter
           into
           their
           houses
           with
           purpose
           to
           plant
           there
           a
           zeale
           and
           a
           loue
           towards
           this
           kind
           of
           discipline
           :
           yet
           some
           occasion
           is
           hereby
           ministred
           for
           men
           to
           thinke
           ,
           that
           if
           the
           cause
           which
           is
           thus
           furthered
           ,
           did
           gaine
           by
           the
           soundnes
           of
           proofe
           wherupon
           it
           doth
           build
           it selfe
           ,
           it
           would
           not
           most
           busily
           endeuor
           to
           preuaile
           ,
           where
           least
           hability
           of
           iudgement
           is
           :
           and
           therefore
           that
           this
           so
           eminent
           industry
           in
           making
           proselytes
           more
           of
           that
           sex
           then
           of
           the
           other
           ,
           groweth
           for
           that
           they
           are
           deemed
           apter
           to
           serue
           as
           instruments
           and
           helps
           in
           the
           cause
           .
           Apter
           they
           are
           through
           the
           eagernes
           of
           their
           affection
           ,
           that
           maketh
           them
           which
           way
           soeuer
           they
           take
           ,
           diligent
           in
           drawing
           their
           husbands
           ,
           children
           ,
           seruants
           ,
           friends
           and
           allies
           the
           same
           way
           ;
           apter
           through
           that
           naturall
           inclination
           vnto
           pity
           ,
           which
           breedeth
           in
           them
           a
           greater
           readines
           then
           in
           men
           ,
           to
           be
           bountifull
           towards
           their
           Preachers
           who
           suffer
           want
           ;
           apter
           through
           sundry
           opportunities
           which
           they
           especially
           haue
           ,
           to
           procure
           encouragements
           for
           their
           brethren
           ;
           finally
           ,
           apter
           through
           a
           singular
           delight
           which
           they
           take
           in
           giuing
           very
           large
           and
           particular
           intelligence
           ,
           how
           all
           neere
           about
           them
           stand
           affected
           as
           cōcerning
           the
           same
           cause
           .
           But
           be
           they
           women
           or
           be
           they
           men
           ,
           if
           once
           they
           haue
           tasted
           of
           that
           cup
           ,
           let
           any
           man
           of
           contrary
           opinion
           open
           his
           mouth
           to
           perswade
           them
           ,
           they
           close
           vp
           their
           eares
           ,
           
           his
           reasons
           they
           waigh
           not
           ,
           all
           is
           answered
           with
           rehearsall
           of
           the
           words
           of
           Iohn
           ,
           
             We
             are
             of
             God
             ,
             he
             that
             knoweth
             God
             ,
             heareth
             vs
          
           ;
           as
           for
           the
           rest
           ,
           ye
           are
           of
           the
           world
           ,
           for
           this
           worlds
           pompe
           &
           vanity
           it
           is
           that
           ye
           speake
           ,
           and
           the
           world
           whose
           ye
           are
           heareth
           you
           .
           Which
           cloake
           sitteth
           no
           lesse
           fit
           on
           the
           backe
           of
           their
           cause
           ,
           then
           of
           the
           Anabaptists
           ,
           when
           the
           dignitie
           ,
           authority
           and
           honour
           of
           Gods
           Magistrate
           is
           vpheld
           against
           them
           .
           Shew
           these
           egerly
           affected
           men
           their
           inhabilitie
           to
           iudge
           of
           such
           matters
           ;
           their
           answer
           is
           ,
           
           
             God
             hath
             chosen
             the
             simple
          
           .
           Conuince
           them
           of
           folly
           ,
           and
           that
           so
           plainely
           ,
           
           that
           very
           children
           vpbraid
           them
           with
           it
           ;
           they
           haue
           their
           bucklers
           of
           like
           defence
           ,
           
             Christs
             owne
             Apostle
             was
             accompted
             mad
             ;
             The
             best
             men
             euermore
             by
             the
             sentence
             of
             the
             world
             haue
             bene
             iudged
             to
             be
             out
             of
             their
             right
             minds
             .
          
           When
           instruction
           doth
           them
           no
           good
           ,
           let
           them
           feele
           but
           the
           least
           degree
           of
           most
           mercifully
           tempered
           seueritie
           ,
           they
           fasten
           on
           the
           head
           of
           the
           Lords
           vicegerents
           here
           on
           earth
           ,
           whatsoeuer
           they
           any
           where
           find
           vttered
           against
           the
           cruelty
           of
           bloud-thirstie
           men
           ;
           
           and
           to
           themselues
           they
           draw
           all
           the
           sentences
           which
           Scripture
           hath
           in
           the
           fauour
           of
           innocencie
           persecuted
           for
           the
           truth
           :
           
           yea
           they
           are
           of
           their
           due
           and
           deserued
           sufferings
           no
           lesse
           prowd
           ,
           then
           those
           ancient
           disturbers
           ,
           to
           whom
           S.
           Augustine
           writeth
           ,
           saying
           :
           
             Martyrs
             rightly
             so
             named
             are
             they
             ,
             not
             which
             suffer
             for
             their
             disorder
             ,
             and
             for
             the
             vngodly
             breach
             they
             haue
             made
             of
             Christian
             vnitie
             ;
             but
             which
             for
             righteousnes
             sake
             are
             persecuted
             .
             For
             Agar
             also
             suffered
             persecution
             at
             the
             hands
             of
             Sara
             ;
             wherein
             ,
             she
             which
             did
             impose
             was
             holy
             ,
             and
             she
             vnrighteous
             which
             did
             beare
             the
             bu●then
             .
             In
             like
             sort
             ,
             with
             theeues
             was
             the
             Lord
             himselfe
             crucified
             ,
             but
             they
             who
             were
             matcht
             in
             the
             paine
             which
             they
             suffered
             ,
             were
             in
             the
             cause
             of
             their
             sufferings
             disioyned
             .
             If
             that
             must
             needs
             be
             the
             true
             Church
             which
             doth
             endure
             persecution
             ,
             and
             not
             that
             which
             persecuteth
             ,
             let
             them
             aske
             of
             the
             Apostle
             what
             Church
             Sara
             did
             represent
             ,
             when
             she
             held
             her
             maide
             in
             affliction
             .
             For
             euen
             our
             mother
             which
             is
             free
             ,
             the
             heauenly
             Ierusalem
             ,
             that
             is
             to
             say
             ,
             the
             true
             Church
             of
             God
             ,
             was
             ▪
             as
             he
             doth
             affirme
             ,
             prefigured
             in
             that
             very
             woman
             by
             whom
             the
             bondmaide
             was
             so
             sharply
             handled
             .
             Although
             ,
             if
             all
             things
             be
             throughly
             skanned
             ,
             she
             did
             in
             truth
             more
             persecute
             Sara
             by
             prowd
             resistance
             ,
             then
             Sara
             hir
             ,
             by
             seueritie
             of
             punishment
             .
          
           These
           are
           the
           pathes
           wherein
           ye
           haue
           walked
           that
           are
           of
           the
           ordinary
           sort
           of
           men
           ,
           these
           are
           the
           very
           steps
           ye
           haue
           troden
           ,
           and
           the
           manifest
           degrees
           whereby
           ye
           are
           of
           your
           guides
           and
           directors
           trained
           vp
           in
           that
           schoole
           :
           a
           custome
           of
           inuring
           your
           cares
           with
           reproofe
           of
           faults
           especially
           in
           your
           gouernors
           ;
           an
           vse
           to
           attribute
           those
           faults
           to
           the
           kind
           of
           spirituall
           regiment
           vnder
           which
           ye
           liue
           ;
           boldnesse
           in
           warranting
           the
           force
           of
           their
           discipline
           for
           the
           cure
           of
           all
           such
           euils
           ;
           a
           slight
           of
           framing
           your
           conceipts
           to
           imagine
           that
           Scripture
           euery
           where
           fauoureth
           that
           discipline
           ;
           perswasion
           that
           the
           cause
           ,
           why
           ye
           find
           it
           in
           Scripture
           is
           the
           illumination
           of
           the
           spirit
           ,
           that
           the
           same
           spirit
           is
           a
           seale
           vnto
           you
           of
           your
           neernes
           vnto
           God
           ,
           that
           ye
           are
           by
           all
           meanes
           to
           nourish
           and
           witnesse
           it
           in
           your selues
           ,
           and
           to
           strengthen
           on
           euery
           side
           your
           minds
           against
           whatsoeuer
           might
           be
           of
           force
           to
           withdraw
           you
           from
           it
           .
        
         
           4.
           
           Wherefore
           to
           come
           vnto
           you
           whose
           iudgement
           is
           a
           lanterne
           of
           direction
           for
           all
           the
           rest
           ,
           you
           that
           frame
           thus
           the
           peoples
           hearts
           ,
           
           not
           altogether
           (
           as
           I
           willingly
           perswade
           my selfe
           )
           of
           a
           politique
           intent
           or
           purpose
           ,
           but
           your selues
           being
           first
           ouerborne
           with
           the
           waight
           of
           greater
           mens
           iudgements
           :
           on
           your
           shoulders
           is
           laid
           the
           burthen
           of
           vpholding
           the
           cause
           by
           argument
           .
           For
           which
           purpose
           sentences
           out
           of
           the
           word
           of
           God
           ye
           alleage
           diuerse
           :
           but
           so
           ,
           that
           when
           
           the
           same
           are
           discust
           ,
           thus
           it
           alwayes
           in
           a
           manner
           falleth
           cut
           ,
           that
           what
           things
           by
           vertue
           thereof
           ye
           vrge
           vpon
           vs
           as
           altogether
           necessarie
           ,
           are
           found
           to
           be
           thence
           collected
           onely
           by
           poore
           and
           maruelous
           slight
           coniectures
           .
           I
           need
           not
           giue
           instance
           in
           any
           one
           sentence
           so
           alleaged
           ,
           for
           that
           I
           thinke
           the
           instance
           in
           any
           alleaged
           otherwise
           a
           thing
           not
           easie
           to
           be
           giuen
           .
           A
           verie
           strange
           thing
           sure
           it
           were
           ,
           that
           such
           a
           discipline
           as
           ye
           speake
           of
           should
           be
           taught
           by
           Christ
           and
           his
           Apostles
           in
           the
           word
           of
           God
           ,
           and
           no
           Church
           euer
           haue
           found
           it
           out
           ,
           nor
           receiued
           it
           till
           this
           present
           time
           ;
           contrariwise
           ,
           the
           gouernmēt
           against
           which
           ye
           bēd
           your selues
           ,
           be
           obserued
           euery
           where
           throughout
           all
           generations
           and
           ages
           of
           the
           Christian
           world
           ,
           no
           Church
           euer
           perceiuing
           the
           word
           of
           God
           to
           bee
           against
           it
           .
           Wee
           require
           you
           to
           finde
           out
           but
           one
           Church
           vpon
           the
           face
           of
           the
           whole
           earth
           ,
           that
           hath
           bene
           ordered
           by
           your
           discipline
           ,
           or
           hath
           not
           bene
           ordered
           by
           ours
           ,
           that
           is
           to
           say
           ,
           by
           episcopall
           regiment
           ,
           sithence
           the
           time
           that
           the
           blessed
           Apostles
           were
           here
           conuersant
           .
           Many
           things
           out
           of
           antiquitie
           ye
           bring
           ,
           as
           if
           the
           purest
           times
           of
           the
           Church
           had
           obserued
           the
           selfesame
           orders
           which
           you
           require
           ;
           and
           as
           though
           your
           desire
           were
           ,
           that
           the
           Churches
           of
           olde
           should
           be
           paternes
           for
           vs
           to
           follow
           ,
           and
           euen
           glasses
           wherin
           we
           might
           see
           the
           practise
           of
           that
           which
           by
           you
           is
           gathered
           out
           of
           scripture
           .
           
           But
           the
           truth
           is
           ye
           meane
           nothing
           lesse
           .
           All
           this
           is
           done
           for
           fashions
           sake
           onely
           ,
           for
           ye
           complaine
           of
           it
           as
           of
           an
           iniury
           ,
           that
           mē
           should
           be
           willed
           to
           seeke
           for
           examples
           and
           paternes
           of
           gouernment
           in
           any
           of
           those
           times
           that
           haue
           bene
           before
           .
           Ye
           plainly
           hold
           ,
           that
           frō
           the
           very
           Apostles
           times
           till
           this
           present
           age
           wherein
           your selues
           imagine
           ye
           haue
           found
           out
           a
           right
           patern
           of
           sound
           discipline
           ,
           there
           neuer
           was
           any
           time
           safe
           to
           be
           followed
           .
           Which
           thing
           ye
           thus
           endeuour
           to
           proue
           .
           Out
           of
           Egesippus
           ye
           say
           that
           Eusebius
           writeth
           ,
           
           how
           although
           as
           long
           as
           the
           Apostles
           liued
           ,
           the
           Church
           did
           remaine
           a
           pure
           virgin
           ;
           yet
           after
           the
           death
           of
           the
           Apostles
           ,
           and
           after
           they
           were
           once
           gone
           whom
           God
           vouchsafed
           to
           make
           hearers
           of
           the
           diuine
           wisedome
           with
           their
           owne
           eares
           ,
           the
           placing
           of
           wicked
           error
           began
           to
           come
           into
           the
           Church
           .
           
           Clement
           also
           in
           a
           certaine
           place
           ,
           to
           confirme
           that
           there
           was
           corruption
           of
           doctrine
           immediately
           after
           the
           Apostles
           times
           ,
           alleageth
           the
           prouerb
           ,
           that
           
             There
             are
             few
             sonnes
             like
             their
             fathers
             .
          
           Socrates
           saith
           of
           the
           church
           of
           Rome
           &
           Alexandria
           ,
           the
           most
           famous
           Churches
           in
           the
           Apostles
           times
           ,
           that
           about
           the
           yeare
           430.
           the
           Romain
           &
           Alexandrian
           Bishops
           leauing
           the
           sacred
           function
           ,
           were
           degenerate
           to
           a
           secular
           rule
           or
           dominiō
           .
           Hereupō
           ye
           cōclude
           ,
           that
           it
           is
           not
           safe
           to
           fetch
           our
           gouernment
           from
           any
           other
           then
           the
           Apostles
           times
           .
           Wherein
           by
           the
           way
           it
           may
           be
           noted
           ,
           that
           in
           proposing
           the
           Apostles
           times
           as
           a
           paterne
           for
           the
           Church
           to
           follow
           ,
           though
           the
           desire
           of
           you
           all
           be
           one
           ,
           
           the
           drift
           and
           purpose
           of
           you
           all
           is
           not
           one
           .
           The
           chiefest
           thing
           which
           lay
           reformers
           yawne
           for
           is
           ,
           that
           the
           Cleargie
           may
           through
           conformitie
           in
           state
           and
           condition
           be
           Apostolicall
           ,
           poore
           as
           the
           Apostles
           of
           Christ
           were
           poore
           .
           In
           which
           one
           circumstance
           if
           they
           imagine
           so
           great
           perfection
           ,
           they
           must
           thinke
           that
           Church
           which
           hath
           such
           store
           of
           mendicant
           Friers
           ,
           a
           Church
           in
           that
           respect
           most
           happy
           .
           Were
           it
           for
           the
           glory
           of
           God
           ,
           and
           the
           good
           of
           his
           Church
           in
           deede
           ,
           that
           the
           Cleargie
           should
           be
           left
           euen
           as
           bare
           as
           the
           Apostles
           when
           they
           had
           neither
           staffe
           nor
           scrip
           ;
           that
           God
           ,
           which
           should
           lay
           vpon
           them
           the
           condition
           of
           his
           Apostles
           ,
           would
           I
           hope
           ,
           endue
           them
           with
           the
           selfesame
           affection
           which
           was
           in
           that
           holy
           Apostle
           ,
           whose
           words
           concerning
           his
           owne
           right
           vertuous
           contentment
           of
           heart
           ,
           
             As
             well
             how
             to
             want
          
           ,
           
           
             as
             how
             to
             abound
          
           ,
           are
           a
           most
           fit
           episcopall
           emprese
           .
           The
           Church
           of
           Christ
           is
           a
           body
           mysticall
           .
           A
           body
           cannot
           stand
           ,
           vnlesse
           the
           parts
           thereof
           be
           proportionable
           .
           Let
           it
           therefore
           be
           required
           on
           both
           parts
           ,
           at
           the
           hands
           of
           the
           Cleargie
           ,
           to
           be
           in
           meannesse
           of
           state
           like
           the
           Apostles
           ;
           at
           the
           hands
           of
           the
           laitie
           ,
           to
           be
           as
           they
           were
           who
           liued
           vnder
           the
           Apostles
           :
           and
           in
           this
           reformation
           there
           will
           bee
           though
           little
           wisedome
           ,
           yet
           some
           indifferencie
           .
           But
           your
           reformation
           which
           are
           of
           the
           Cleargie
           (
           if
           yet
           it
           displease
           ye
           not
           that
           I
           should
           say
           ye
           are
           of
           the
           Cleargie
           )
           seemeth
           to
           aime
           at
           a
           broader
           marke
           .
           Ye
           thinke
           that
           he
           which
           will
           perfectly
           reforme
           ,
           must
           bring
           the
           forme
           of
           Church
           discipline
           vnto
           the
           state
           which
           then
           it
           was
           at
           .
           A
           thing
           neither
           possible
           ,
           nor
           certaine
           ,
           nor
           absolutely
           conuenient
           .
           Concerning
           the
           first
           ,
           what
           was
           vsed
           in
           the
           Apostles
           times
           ,
           the
           scripture
           fully
           declareth
           not
           ;
           so
           that
           making
           their
           times
           the
           rule
           and
           Canon
           of
           Church
           politie
           ,
           ye
           make
           a
           rule
           which
           being
           not
           possible
           to
           be
           fully
           knowne
           ,
           is
           as
           impossible
           to
           be
           kept
           .
           Againe
           ,
           sith
           the
           later
           euen
           of
           the
           Apostles
           owne
           times
           ,
           had
           that
           which
           in
           the
           former
           was
           not
           thought
           vpon
           ;
           in
           this
           generall
           proposing
           of
           the
           Apostolicall
           times
           ,
           there
           is
           no
           certaintie
           which
           should
           be
           followed
           ,
           especially
           seeing
           that
           ye
           giue
           vs
           great
           cause
           to
           doubt
           how
           far
           ye
           allow
           those
           times
           .
           For
           albeit
           the
           louer
           of
           Antichristian
           building
           were
           not
           ,
           ye
           s●y
           ,
           as
           then
           set
           vp
           ,
           yet
           the
           foundations
           thereof
           were
           secretly
           and
           vnder
           the
           ground
           layd
           in
           the
           Apostles
           times
           ▪
           so
           that
           all
           other
           times
           ye
           plainely
           reiect
           ,
           and
           the
           Apostles
           owne
           times
           ye
           approue
           with
           maruellous
           great
           suspition
           ,
           leauing
           it
           intricat
           and
           doubtfull
           wherein
           we
           are
           to
           keepe
           our selues
           vnto
           the
           paterne
           of
           their
           times
           .
           Thirdly
           ,
           whereas
           it
           is
           the
           error
           of
           the
           common
           multitude
           ,
           to
           consider
           onely
           what
           hath
           bene
           of
           olde
           ,
           and
           if
           the
           same
           were
           well
           ,
           to
           see
           whether
           still
           it
           continue
           ;
           if
           not
           ,
           to
           condemne
           that
           presently
           which
           is
           ,
           and
           neuer
           to
           search
           vpon
           what
           ground
           or
           consideration
           the
           change
           might
           growe
           :
           such
           rudenes
           cannot
           be
           in
           you
           so
           well
           borne
           with
           ,
           whom
           learning
           and
           iudgement
           
           hath
           enabled
           much
           more
           soundly
           to
           discerne
           how
           farre
           the
           times
           of
           the
           Church
           ,
           and
           the
           orders
           thereof
           may
           alter
           without
           offence
           .
           True
           it
           is
           ,
           a
           the
           auncienter
           ,
           the
           better
           ceremonies
           of
           religion
           are
           ;
           howbeit
           ,
           not
           absolutely
           true
           ,
           and
           without
           exception
           ,
           but
           true
           onely
           so
           farre
           forth
           as
           those
           different
           ages
           do
           agree
           in
           the
           state
           of
           those
           things
           ,
           for
           which
           at
           the
           first
           those
           rites
           ,
           orders
           ,
           and
           ceremonies
           ,
           were
           instituted
           .
           In
           the
           Apostles
           times
           that
           was
           harmlesse
           ,
           which
           being
           now
           reuiued
           would
           be
           scandalous
           ;
           as
           their
           b
           oscula
           sancta
           .
           Those
           c
           feastes
           of
           charitie
           ,
           which
           being
           instituted
           by
           the
           Apostles
           ,
           were
           reteined
           in
           the
           Church
           long
           after
           ,
           are
           not
           now
           thought
           any
           where
           needfull
           .
           What
           man
           is
           there
           of
           vnderstanding
           ,
           vnto
           whom
           it
           is
           not
           manifest
           ,
           how
           the
           way
           of
           prouiding
           for
           the
           Cleargie
           by
           tithes
           ,
           the
           deuise
           of
           almes-houses
           for
           the
           poore
           ,
           the
           sorting
           out
           of
           the
           people
           into
           their
           seuerall
           parishes
           ,
           together
           with
           sundrie
           other
           things
           which
           the
           Apostles
           times
           could
           not
           haue
           ,
           (
           being
           now
           established
           )
           are
           much
           more
           conuenient
           and
           fit
           for
           the
           Church
           of
           Christ
           ,
           then
           if
           the
           same
           should
           be
           taken
           away
           for
           conformities
           sake
           with
           the
           auncientest
           and
           first
           times
           ?
           The
           orders
           therefore
           which
           were
           obserued
           in
           the
           Apostles
           times
           ,
           are
           not
           to
           be
           vrged
           as
           a
           rule
           vniuersally
           ,
           either
           sufficient
           or
           necessary
           .
           If
           they
           bee
           ,
           neuerthelesse
           on
           your
           part
           it
           still
           remaineth
           to
           bee
           better
           prooued
           ,
           that
           the
           forme
           of
           discipline
           which
           ye
           intitle
           apostolicall
           ,
           was
           in
           the
           Apostles
           times
           exercised
           .
           For
           of
           this
           very
           thing
           ye
           faile
           euen
           touching
           that
           which
           ye
           make
           most
           account
           of
           ,
           as
           being
           matter
           of
           substance
           in
           discipline
           ,
           I
           meane
           the
           power
           of
           your
           lay-elders
           ,
           and
           the
           difference
           of
           your
           Doctors
           from
           the
           Pastors
           in
           all
           Churches
           .
           So
           that
           in
           summe
           ,
           we
           may
           be
           bold
           to
           conclude
           ,
           that
           besides
           these
           last
           times
           ,
           which
           for
           insolencie
           ,
           pride
           ,
           and
           egregious
           contempt
           of
           all
           good
           order
           are
           the
           worst
           ,
           there
           are
           none
           wherein
           ye
           can
           truly
           affirme
           ,
           that
           the
           complete
           forme
           of
           your
           discipline
           ,
           or
           the
           substance
           thereof
           was
           practised
           .
           The
           euidence
           therefore
           of
           antiquitie
           failing
           you
           ,
           yee
           flie
           to
           the
           iudgements
           of
           such
           learned
           men
           ,
           as
           seeme
           by
           their
           writings
           to
           be
           of
           opinion
           that
           all
           Christian
           Churches
           should
           receiue
           your
           discipline
           ,
           and
           abandon
           ours
           .
           Wherein
           ,
           as
           ye
           heape
           vp
           the
           names
           of
           a
           number
           of
           men
           not
           vnworthy
           to
           be
           had
           in
           honor
           ;
           so
           there
           are
           a
           number
           whom
           when
           ye
           mention
           ,
           although
           it
           serue
           ye
           to
           purpose
           with
           the
           ignorant
           and
           vulgar
           sort
           ,
           who
           measure
           by
           tale
           &
           not
           by
           waight
           ,
           yet
           surely
           they
           who
           know
           what
           qualitie
           and
           value
           the
           men
           are
           of
           ,
           will
           thinke
           ye
           drawe
           very
           neare
           the
           dregs
           .
           But
           were
           they
           all
           of
           as
           great
           account
           as
           the
           best
           and
           chiefest
           amongst
           them
           ,
           with
           vs
           notwithstanding
           neither
           are
           they
           ,
           neither
           ought
           they
           to
           be
           of
           such
           reckening
           ,
           that
           their
           opinion
           or
           coniecture
           should
           cause
           the
           lawes
           of
           the
           Church
           of
           
           England
           to
           giue
           place
           .
           Much
           lesse
           when
           they
           neither
           do
           all
           agree
           in
           that
           opiniō
           ,
           and
           of
           thē
           which
           are
           at
           agreemēt
           ,
           the
           most
           part
           through
           a
           courteous
           inducement
           ,
           haue
           followed
           one
           man
           as
           their
           guide
           ,
           finally
           ,
           that
           one
           therein
           not
           vnlikely
           to
           haue
           swarued
           .
           If
           any
           chance
           to
           say
           it
           is
           probable
           that
           in
           the
           Apostles
           times
           there
           were
           layelders
           ,
           or
           not
           to
           mislike
           the
           continuance
           of
           them
           in
           the
           Church
           ;
           or
           to
           affirme
           that
           Bishops
           at
           the
           first
           were
           a
           name
           ,
           but
           not
           a
           power
           distinct
           from
           presbyters
           ;
           or
           to
           speake
           any
           thing
           in
           praise
           of
           those
           Churches
           which
           are
           without
           episcopall
           regimēt
           ,
           or
           to
           reproue
           the
           fault
           of
           such
           as
           abuse
           that
           calling
           ;
           all
           these
           ye
           register
           for
           men
           ,
           perswaded
           as
           you
           are
           ,
           that
           euery
           christian
           Church
           stādeth
           bound
           by
           the
           law
           of
           God
           to
           put
           downe
           Bishops
           ,
           and
           in
           their
           roomes
           to
           erect
           an
           eldership
           so
           authorized
           as
           you
           would
           haue
           it
           for
           the
           gouernmēt
           of
           each
           parish
           .
           Deceiued
           greatly
           they
           are
           therfore
           ,
           who
           think
           that
           all
           they
           whose
           names
           are
           cited
           amongst
           the
           fauourers
           of
           this
           cause
           ,
           are
           on
           any
           such
           verdict
           agreed
           .
           Yet
           touching
           some
           materiall
           points
           of
           your
           discipline
           ,
           a
           kind
           of
           agreement
           we
           grant
           there
           is
           amongst
           many
           diuines
           of
           reformed
           Churches
           abroad
           .
           For
           first
           to
           do
           as
           the
           Church
           of
           Geneua
           did
           ,
           the
           learned
           in
           some
           other
           churches
           must
           needs
           be
           the
           more
           willing
           ,
           who
           hauing
           vsed
           in
           like
           maner
           not
           the
           slow
           &
           tedious
           help
           of
           proceeding
           by
           publike
           authoritie
           ,
           but
           the
           peoples
           more
           quick
           endeuor
           for
           alteratiō
           ,
           in
           such
           an
           exigent
           I
           see
           not
           well
           how
           they
           could
           haue
           staied
           to
           deliberat
           about
           any
           other
           regimēt
           thē
           that
           which
           already
           was
           deuised
           to
           their
           hands
           ,
           that
           which
           in
           like
           case
           had
           bene
           takē
           ,
           that
           which
           was
           easiest
           to
           be
           established
           without
           delay
           ,
           that
           which
           was
           likeliest
           to
           content
           the
           people
           by
           reason
           of
           some
           kind
           of
           sway
           which
           it
           giueth
           them
           .
           When
           therfore
           the
           example
           of
           one
           Church
           was
           thus
           at
           the
           first
           almost
           through
           a
           kind
           of
           cōstraint
           or
           necessitie
           followed
           by
           many
           ,
           their
           concurrence
           in
           perswasion
           about
           some
           materiall
           points
           belonging
           to
           the
           same
           policie
           is
           not
           strange
           .
           For
           we
           are
           not
           to
           maruell
           greatly
           ,
           if
           they
           which
           haue
           all
           done
           the
           same
           thing
           ,
           do
           easily
           embrace
           the
           same
           opinion
           as
           cōcerning
           their
           owne
           doings
           .
           Besides
           ,
           mark
           I
           beseech
           you
           that
           which
           Galen
           in
           matter
           of
           philosophie
           noteth
           ,
           for
           the
           like
           falleth
           out
           euen
           in
           questions
           of
           higher
           knowledge
           .
           
           It
           fareth
           many
           times
           with
           mens
           opiniōs
           ,
           as
           with
           rumors
           &
           reports
           .
           That
           which
           a
           credible
           person
           telleth
           ,
           is
           easily
           thought
           probable
           by
           such
           as
           are
           well
           perswaded
           of
           him
           .
           But
           if
           two
           ,
           or
           three
           ,
           or
           foure
           ,
           agree
           all
           in
           the
           same
           tale
           ,
           they
           iudge
           it
           then
           to
           be
           out
           of
           controuersie
           ,
           and
           so
           are
           many
           times
           ouertaken
           ,
           for
           want
           of
           due
           consideration
           ;
           eyther
           some
           common
           cause
           leading
           them
           all
           in●●
           error
           ,
           or
           one
           mans
           ouersight
           deceiuing
           many
           through
           their
           too
           much
           credulitie
           and
           easinesse
           of
           beliefe
           .
           Though
           ten
           persons
           be
           brought
           to
           giue
           testimony
           in
           any
           cause
           ,
           yet
           if
           the
           knowledge
           they
           haue
           of
           the
           thing
           whereunto
           they
           come
           as
           witnesses
           ,
           appeare
           to
           haue
           growne
           from
           some
           one
           amongst
           them
           ,
           
           and
           to
           haue
           spred
           it selfe
           from
           hand
           to
           hand
           ,
           they
           all
           are
           in
           force
           but
           as
           one
           testimony
           .
           Nor
           is
           it
           otherwise
           here
           where
           the
           daughter
           Churches
           do
           speake
           their
           mothers
           dialect
           ;
           here
           where
           so
           many
           sing
           one
           song
           ,
           by
           reason
           that
           hee
           is
           the
           guide
           of
           the
           quier
           concerning
           whose
           deserued
           authoritie
           amongst
           euen
           the
           grauest
           diuines
           ,
           we
           haue
           already
           spoken
           at
           large
           .
           Will
           ye
           aske
           what
           should
           moue
           those
           many
           learned
           to
           be
           followers
           of
           one
           mans
           iudgement
           ,
           no
           necessitie
           of
           argument
           forcing
           them
           thereunto
           ?
           
           your
           demaund
           is
           answered
           by
           your selues
           .
           Loath
           ye
           are
           to
           thinke
           that
           they
           whom
           ye
           iudge
           to
           haue
           attained
           as
           sound
           knowledge
           in
           all
           points
           of
           doctrine
           ,
           as
           any
           since
           the
           Apostles
           time
           ,
           should
           mistake
           in
           discipline
           .
           Such
           is
           naturally
           our
           affection
           ,
           that
           whom
           in
           great
           things
           we
           mightily
           admire
           ;
           
           in
           them
           we
           are
           not
           perswaded
           willingly
           that
           any
           thing
           should
           be
           amisse
           .
           The
           reason
           whereof
           is
           ,
           for
           that
           as
           dead
           flies
           putrifie
           the
           oyntment
           of
           the
           Apothecarie
           ,
           so
           a
           little
           folly
           him
           that
           is
           in
           estimation
           for
           wisedome
           .
           This
           in
           euery
           profession
           hath
           too
           much
           authorized
           the
           iudgement
           of
           a
           few
           .
           This
           with
           Germans
           hath
           caused
           Luther
           ,
           and
           with
           many
           other
           Churches
           Caluin
           ,
           to
           preuaile
           in
           all
           things
           .
           Yet
           are
           we
           not
           able
           to
           define
           ,
           whether
           the
           wisedome
           of
           that
           God
           (
           who
           setteth
           before
           vs
           in
           holy
           Scripture
           so
           many
           admirable
           paternes
           of
           vertue
           ,
           and
           no
           one
           of
           them
           without
           somewhat
           noted
           wherin
           they
           were
           culpable
           ,
           to
           the
           end
           that
           to
           him
           alone
           it
           might
           alwayes
           be
           acknowledged
           ,
           
             Thou
             onely
             art
             holy
             ,
             thou
             onely
             art
             iust
          
           )
           might
           not
           permit
           those
           worthy
           vessels
           of
           his
           glory
           to
           be
           in
           some
           thinges
           blemished
           with
           the
           staine
           of
           humaine
           frailtie
           ,
           euen
           for
           this
           cause
           ,
           least
           wee
           should
           esteeme
           of
           any
           man
           aboue
           that
           which
           behoueth
           .
        
         
           
           5.
           
           Notwithstanding
           ,
           as
           though
           ye
           were
           able
           to
           say
           a
           great
           deale
           more
           then
           hitherto
           your
           bookes
           haue
           reuealed
           to
           the
           world
           ,
           earnest
           chalengers
           ye
           are
           of
           triall
           by
           some
           publique
           disputation
           .
           Wherein
           if
           the
           thing
           ye
           craue
           bee
           no
           more
           then
           onely
           leaue
           to
           dispute
           openly
           about
           those
           matters
           that
           are
           in
           question
           ,
           the
           schooles
           in
           Vniuersities
           (
           for
           any
           thing
           I
           know
           )
           are
           open
           vnto
           you
           :
           they
           haue
           their
           yearely
           Acts
           and
           Commencements
           ,
           besides
           other
           disputations
           both
           ordinary
           and
           vpon
           occasion
           ,
           wherein
           the
           seuerall
           parts
           of
           our
           owne
           Ecclesiasticall
           discipline
           are
           oftentimes
           offered
           vnto
           that
           kind
           of
           examination
           ;
           the
           learnedest
           of
           you
           haue
           bene
           of
           late
           yeares
           noted
           seldome
           or
           neuer
           absent
           from
           thence
           at
           the
           time
           of
           those
           greater
           assemblies
           ;
           and
           the
           fauour
           of
           proposing
           there
           in
           conuenient
           sort
           whatsoeuer
           ye
           can
           obiect
           (
           which
           thing
           my selfe
           haue
           knowne
           them
           to
           graunt
           of
           Scholasticall
           courtesie
           vnto
           straungers
           )
           neither
           hath
           (
           as
           I
           thinke
           )
           nor
           euer
           will
           (
           I
           presume
           )
           be
           denied
           you
           .
           If
           your
           suite
           be
           to
           haue
           some
           great
           extraordinary
           confluence
           ,
           in
           expectation
           whereof
           the
           lawes
           that
           already
           are
           should
           sleepe
           and
           haue
           no
           power
           ouer
           you
           ,
           till
           in
           the
           hearing
           of
           thousands
           ye
           all
           did
           acknowledge
           your
           error
           
           and
           renounce
           the
           further
           prosecutiō
           of
           your
           cause
           ;
           happily
           they
           whose
           authority
           is
           required
           vnto
           the
           satisfying
           of
           your
           demaund
           ,
           do
           think
           it
           both
           dangerous
           to
           admit
           such
           cōcourse
           of
           deuided
           minds
           ,
           &
           vnmeet
           that
           laws
           which
           being
           once
           solemnly
           established
           are
           to
           exact
           obedience
           of
           all
           men
           ,
           and
           to
           constraine
           therunto
           ,
           should
           so
           far
           stoup
           ,
           as
           to
           hold
           thēselues
           in
           suspēse
           frō
           taking
           any
           effect
           vpō
           you
           ,
           till
           some
           disputer
           can
           perswade
           you
           to
           be
           obedient
           .
           A
           law
           is
           the
           deed
           of
           the
           whole
           body
           politike
           ,
           wherof
           if
           ye
           iudge
           your selues
           to
           be
           any
           part
           ,
           thē
           is
           the
           law
           euē
           your
           deed
           also
           .
           And
           were
           it
           reasō
           in
           things
           of
           this
           qualitie
           ,
           to
           giue
           mē
           audience
           pleading
           for
           the
           ouerthrow
           of
           that
           which
           their
           own
           very
           deed
           hath
           ratified
           ?
           Laws
           that
           haue
           bin
           approued
           ,
           may
           be
           (
           no
           man
           doubteth
           )
           again
           repealed
           ,
           &
           to
           that
           end
           also
           disputed
           against
           ,
           by
           the
           authors
           thereof
           thēselues
           .
           But
           this
           is
           whē
           the
           whole
           doth
           deliberate
           what
           laws
           each
           part
           shal
           obserue
           ,
           &
           not
           when
           a
           part
           refuseth
           the
           laws
           which
           the
           whole
           hath
           orderly
           agreed
           vpon
           .
           Notwithstāding
           ,
           for
           as
           much
           as
           the
           cause
           we
           maintain
           is
           (
           God
           be
           thanked
           )
           such
           as
           needeth
           not
           to
           shun
           any
           triall
           ,
           might
           it
           please
           thē
           on
           whose
           approbatiō
           the
           matter
           dependeth
           to
           cōdescend
           so
           far
           vnto
           you
           in
           this
           behalf
           ,
           I
           wish
           hartily
           that
           proofe
           were
           made
           euen
           by
           solemne
           conferēce
           in
           orderly
           &
           quiet
           sort
           ,
           whether
           you
           would
           your selues
           be
           satisfied
           ,
           or
           else
           could
           by
           satisfying
           others
           draw
           thē
           to
           your
           part
           .
           Prouided
           alwaies
           ,
           first
           in
           asmuch
           as
           ye
           go
           about
           to
           destroy
           a
           thing
           which
           is
           in
           force
           ,
           &
           to
           draw
           in
           that
           which
           hath
           not
           as
           yet
           bin
           receiued
           ;
           to
           impose
           on
           vs
           that
           which
           we
           think
           not
           our selues
           bound
           vnto
           ,
           &
           to
           ouerthrow
           those
           things
           whereof
           we
           are
           possessed
           ;
           that
           therefore
           ye
           are
           not
           to
           claime
           in
           any
           such
           cōferēce
           other
           thē
           the
           plaintifs
           or
           opponents
           part
           ,
           which
           must
           cōsist
           altogether
           in
           proofe
           &
           cōfirmation
           of
           two
           things
           :
           the
           one
           ,
           that
           our
           orders
           by
           you
           condēned
           we
           ought
           to
           abolish
           ,
           the
           other
           that
           yours
           ,
           we
           are
           bound
           to
           accept
           in
           the
           stead
           therof
           .
           Secōdly
           ,
           because
           the
           questions
           in
           cōtrouersie
           between
           vs
           are
           many
           ,
           if
           once
           we
           descend
           vnto
           particularities
           ,
           that
           for
           the
           easier
           &
           more
           orderly
           proceeding
           therin
           ,
           the
           most
           generall
           be
           first
           discussed
           ,
           nor
           any
           questiō
           left
           off
           ,
           nor
           in
           each
           questiō
           the
           prosecutiō
           of
           any
           one
           argumēt
           giuē
           ouer
           &
           another
           takē
           in
           hād
           ,
           til
           the
           issue
           wherunto
           by
           replies
           &
           answers
           both
           parts
           are
           come
           ,
           be
           collected
           red
           &
           acknowledged
           aswel
           on
           the
           one
           side
           as
           on
           the
           other
           to
           be
           the
           plain
           cōclusiō
           which
           they
           are
           grown
           vnto
           .
           Thirdly
           for
           auoyding
           of
           the
           manifold
           incōueniēces
           wherunto
           ordinary
           &
           extēporal
           disputes
           are
           subiect
           ,
           as
           also
           because
           if
           ye
           should
           singly
           dispute
           one
           by
           one
           as
           euery
           mans
           owne
           wit
           did
           best
           serue
           ,
           it
           might
           be
           cōceiued
           by
           the
           rest
           that
           happily
           some
           other
           would
           haue
           done
           more
           ;
           the
           chiefest
           of
           you
           do
           all
           agree
           in
           this
           action
           ,
           that
           whom
           ye
           shal
           then
           choose
           your
           speaker
           ,
           by
           him
           that
           which
           is
           publikely
           brought
           into
           disputation
           be
           acknowledged
           by
           al
           your
           cōsēts
           not
           to
           be
           his
           allegatiō
           but
           yours
           ,
           such
           as
           ye
           all
           are
           agreed
           vpō
           ,
           &
           haue
           required
           him
           to
           deliuer
           in
           al
           your
           names
           :
           the
           true
           copy
           
           whereof
           being
           taken
           by
           a
           notarie
           ,
           that
           a
           reasonable
           time
           be
           allowed
           for
           returne
           of
           answere
           vnto
           you
           in
           the
           like
           forme
           .
           Fourthly
           ,
           whereas
           a
           number
           of
           conferences
           haue
           bene
           had
           in
           other
           causes
           with
           the
           lesse
           effectual
           successe
           ,
           by
           reason
           of
           partiall
           &
           vntrue
           reports
           ,
           published
           afterwards
           vnto
           the
           world
           ,
           that
           to
           preuent
           this
           euill
           ,
           there
           be
           at
           the
           first
           a
           solemne
           declaration
           made
           on
           both
           parts
           of
           their
           agreement
           to
           haue
           that
           very
           booke
           &
           no
           other
           set
           abroad
           ,
           wherin
           their
           present
           authorized
           notaries
           do
           write
           those
           things
           fully
           &
           only
           ,
           which
           being
           written
           &
           there
           read
           ,
           are
           by
           their
           owne
           opē
           testimony
           acknowledged
           to
           be
           their
           owne
           .
           Other
           circumstances
           hereunto
           belōging
           ,
           whether
           for
           the
           choice
           of
           time
           ,
           place
           ,
           and
           language
           ,
           or
           for
           preuention
           of
           impertinent
           and
           needlesse
           speech
           ,
           or
           to
           any
           end
           and
           purpose
           else
           ,
           they
           may
           be
           thought
           on
           whē
           occasiō
           serueth
           .
           In
           this
           sort
           to
           broach
           my
           priuate
           conceipt
           for
           the
           ordering
           of
           a
           publike
           actiō
           ,
           I
           should
           be
           loth
           ,
           (
           albeit
           I
           do
           it
           not
           otherwise
           thē
           vnder
           correctiō
           of
           thē
           whose
           grauitie
           &
           wisedome
           ought
           in
           such
           cases
           to
           ouerrule
           )
           but
           that
           so
           venterous
           boldnes
           I
           see
           is
           a
           thing
           now
           general
           ,
           &
           am
           therby
           of
           good
           hope
           ,
           that
           where
           al
           mē
           are
           licensed
           to
           offēd
           ,
           no
           man
           will
           shew
           himself
           a
           sharp
           accuser
           .
        
         
           
           6.
           
           What
           successe
           God
           may
           giue
           vnto
           any
           such
           kind
           of
           conference
           or
           disputation
           ,
           we
           cannot
           tell
           .
           But
           of
           this
           we
           are
           right
           sure
           ,
           that
           nature
           ,
           scripture
           ,
           and
           experience
           it selfe
           ,
           haue
           all
           taught
           the
           world
           to
           seeke
           for
           the
           ending
           of
           contentions
           by
           submitting
           it self
           vnto
           some
           iudiciall
           &
           definitiue
           sentence
           ,
           wherevnto
           neither
           part
           that
           cōtendeth
           may
           vnder
           any
           pretence
           or
           colour
           refuse
           to
           stand
           .
           This
           must
           needs
           be
           effectuall
           and
           strong
           .
           As
           for
           other
           meanes
           without
           this
           ,
           they
           seldome
           preuaile
           .
           J
           would
           therefore
           know
           whether
           for
           the
           ending
           of
           these
           irksome
           strifes
           ,
           wherein
           you
           and
           your
           followers
           do
           stand
           thus
           formally
           deuided
           against
           the
           authorized
           guides
           of
           this
           Church
           ,
           &
           the
           rest
           of
           the
           people
           subiect
           vnto
           their
           charge
           ,
           whether
           I
           say
           ye
           be
           content
           to
           referre
           your
           cause
           to
           any
           other
           higher
           iudgement
           then
           your
           owne
           ;
           or
           else
           intend
           to
           persist
           &
           proceed
           as
           ye
           haue
           begun
           ,
           til
           your selues
           can
           be
           perswaded
           to
           cōdemn
           your selues
           .
           If
           your
           determinatiō
           be
           this
           ,
           we
           can
           be
           but
           sorie
           that
           ye
           should
           deserue
           to
           be
           reckened
           with
           such
           ,
           
           of
           whom
           God
           himselfe
           pronounceth
           ,
           
             The
             way
             of
             peace
             they
             haue
             not
             knowne
             .
          
           Waies
           of
           peaceable
           conclusion
           there
           are
           but
           these
           two
           certaine
           :
           the
           one
           ,
           a
           sentence
           of
           iudiciall
           decision
           giuen
           by
           authoritie
           therto
           appointed
           within
           our selues
           ;
           the
           other
           ,
           the
           like
           kind
           of
           sentence
           giuen
           by
           a
           more
           vniuersall
           authoritie
           .
           The
           former
           of
           which
           two
           waies
           God
           himselfe
           in
           the
           lawe
           prescribeth
           :
           and
           his
           Spirit
           it
           was
           which
           directed
           the
           very
           first
           Christian
           Churches
           in
           the
           world
           to
           vse
           the
           later
           .
           The
           ordinance
           of
           God
           in
           the
           lawe
           was
           this
           .
           
           
             If
             there
             arise
             a
             matter
             too
             hard
             for
             thee
             in
             iudgement
             betweene
             bloud
             &
             bloud
             ,
             betweene
             plea
             &c.
             then
             shalt
             thou
             arise
             ,
             
             and
             goe
             vp
             vnto
             the
             place
             which
             the
             Lord
             thy
             God
             shall
             choose
             ,
             and
             thou
             shalt
             come
             vnto
             the
             Priests
             of
             the
             Leuites
             ▪
             and
             vnto
             the
             Iudge
             that
             shall
             be
             in
             those
             dayes
             ,
             and
             aske
             ,
             and
             they
             shal
             shew
             thee
             the
             sentence
             of
             iudgement
             ,
             &
             thou
             shalt
             do
             according
             to
             that
             thing
             which
             they
             of
             that
             place
             which
             the
             Lord
             hath
             chosen
             shewe
             thee
             ;
             and
             thou
             shalt
             obserue
             to
             do
             according
             to
             al
             that
             they
             enform
             thee
             ,
             according
             to
             the
             law
             which
             they
             shall
             teach
             thee
             ,
             and
             according
             to
             the
             iudgemēt
             which
             they
             shal
             tell
             thee
             shalt
             thou
             do
             ,
             thou
             shalt
             not
             decline
             from
             the
             thing
             which
             they
             shal
             shew
             thee
             to
             the
             right
             hand
             nor
             to
             the
             left
             .
             And
             that
             man
             that
             will
             do
             presumptuously
             ,
             not
             harkning
             vnto
             the
             Priest
             (
             that
             standeth
             before
             the
             Lord
             thy
             God
             to
             minister
             there
             )
             or
             vnto
             the
             Iudge
             ,
             that
             man
             shal
             dye
             ,
             
             and
             thou
             shalt
             take
             away
             euill
             from
             Israel
             .
          
           When
           there
           grew
           in
           the
           Church
           of
           Christ
           a
           question
           ,
           
             Whether
             the
             Gentiles
             belieuing
             might
             be
             saued
             ,
             although
             they
             were
             not
             circumcised
             after
             the
             manner
             of
             Moses
             ,
             nor
             did
             obserue
             the
             rest
             of
             those
             legall
             rites
             &
             ceremonies
             wherunto
             the
             Iewes
             were
             bound
          
           ;
           After
           great
           dissension
           and
           disputation
           about
           it
           ,
           their
           conclusion
           in
           the
           end
           was
           ,
           to
           haue
           it
           determined
           by
           sentence
           at
           Ierusalem
           ;
           which
           was
           accordingly
           done
           in
           a
           Councell
           there
           assembled
           for
           the
           same
           purpose
           .
           Are
           ye
           able
           to
           alleage
           any
           iust
           and
           sufficient
           cause
           wherfore
           absolutely
           ye
           should
           not
           condescend
           in
           this
           controuersie
           to
           haue
           your
           iudgements
           ouerruled
           by
           some
           such
           definitiue
           sentence
           ,
           whether
           it
           fall
           out
           to
           be
           giuen
           with
           or
           against
           you
           ,
           that
           so
           these
           tedious
           contentions
           may
           cease
           ?
           Ye
           will
           perhaps
           make
           answere
           ,
           that
           being
           perswaded
           already
           as
           touching
           the
           truth
           of
           your
           cause
           ,
           ye
           are
           not
           to
           harken
           vnto
           any
           sentence
           ,
           no
           not
           though
           Angels
           should
           define
           otherwise
           ,
           as
           the
           blessed
           Apostles
           owne
           example
           teacheth
           :
           againe
           that
           men
           ,
           yea
           Councels
           may
           erre
           ;
           and
           that
           vnlesse
           the
           iudgement
           giuen
           do
           satisfie
           your
           minds
           ,
           vnlesse
           it
           be
           such
           as
           ye
           can
           by
           no
           further
           argumēt
           oppugne
           ,
           in
           a
           word
           ,
           vnlesse
           you
           perceiue
           and
           acknowledge
           it
           your selues
           consonant
           with
           Gods
           word
           ,
           to
           stand
           vnto
           it
           not
           allowing
           it
           ,
           were
           to
           sinne
           against
           your
           own
           cōsciences
           .
           But
           cōsider
           I
           beseech
           you
           first
           as
           touching
           the
           Apostle
           ,
           how
           that
           wherein
           he
           was
           so
           resolute
           &
           peremptory
           ,
           our
           Lord
           Iesus
           Christ
           made
           manifest
           vnto
           him
           euen
           by
           intuitive
           reuelation
           ,
           wherein
           there
           was
           no
           possibilitie
           of
           error
           :
           That
           which
           you
           are
           perswaded
           of
           ▪
           ye
           haue
           it
           no
           otherwise
           then
           by
           your
           owne
           only
           probable
           collectiō
           ▪
           &
           therefore
           such
           bold
           asseuerations
           as
           in
           him
           were
           admirable
           ,
           should
           in
           your
           mouthes
           but
           argue
           rashnes
           .
           God
           was
           not
           ignorant
           that
           the
           Priests
           and
           Iudges
           ,
           whose
           sentence
           in
           matters
           of
           controuersie
           〈◊〉
           ordained
           should
           stand
           ,
           both
           might
           and
           oftentimes
           would
           be
           deceiued
           in
           their
           iudgement
           .
           Howbeit
           ,
           better
           it
           was
           
           in
           the
           eye
           of
           his
           vnderstanding
           ,
           that
           sometime
           an
           erroneous
           sentence
           definitiue
           should
           preuaile
           ,
           till
           the
           same
           authoritie
           perceiuing
           such
           ouersight
           ,
           might
           afterwardes
           correct
           or
           reuerse
           it
           ,
           then
           that
           strifes
           should
           haue
           respit
           to
           growe
           ,
           and
           not
           come
           speedily
           vnto
           some
           end
           .
           Neither
           wish
           we
           that
           men
           should
           do
           any
           thing
           which
           in
           their
           hearts
           they
           are
           perswaded
           they
           ought
           not
           to
           doe
           ,
           but
           this
           perswasion
           ought
           (
           we
           say
           )
           to
           be
           fully
           setled
           in
           their
           harts
           ,
           that
           in
           litigious
           and
           controuersed
           causes
           of
           such
           qualitie
           ,
           the
           will
           of
           God
           is
           to
           haue
           them
           to
           do
           whatsoeuer
           the
           sentence
           of
           iudiciall
           and
           finall
           decision
           shall
           determine
           ,
           yea
           though
           it
           seeme
           in
           their
           priuate
           opiniō
           to
           swarue
           vtterly
           from
           that
           which
           is
           right
           :
           as
           no
           doubt
           many
           times
           the
           sentence
           amongst
           the
           Iewes
           did
           seeme
           vnto
           one
           part
           or
           other
           contending
           ;
           and
           yet
           in
           this
           case
           God
           did
           then
           allow
           them
           to
           doe
           that
           which
           in
           their
           priuate
           iudgement
           it
           seemed
           (
           yea
           and
           perhaps
           truly
           seemed
           )
           that
           the
           lawe
           did
           disallow
           ▪
           For
           if
           God
           be
           not
           the
           author
           of
           confusion
           ,
           but
           of
           peace
           ;
           then
           can
           he
           not
           be
           the
           author
           of
           our
           refusall
           ,
           but
           of
           our
           contentment
           ,
           to
           stand
           vnto
           some
           definitiue
           sentence
           ;
           without
           which
           almost
           impossible
           it
           is
           ,
           that
           eyther
           wee
           should
           auoyd
           confusion
           ,
           or
           euer
           hope
           to
           attaine
           peace
           .
           To
           small
           purpose
           had
           the
           Councell
           of
           Ierusalem
           bene
           assembled
           ,
           if
           once
           their
           determination
           being
           set
           downe
           ,
           men
           might
           afterwards
           haue
           defended
           their
           former
           opinions
           .
           When
           therefore
           they
           had
           giuen
           their
           definitiue
           sentence
           ,
           all
           controuersie
           was
           at
           an
           ende
           .
           Things
           were
           disputed
           before
           they
           came
           to
           be
           determined
           ;
           men
           afterwardes
           were
           not
           to
           dispute
           any
           longer
           ,
           but
           to
           obey
           .
           The
           sentence
           of
           iudgement
           finished
           their
           strife
           ,
           which
           their
           disputes
           before
           iudgement
           could
           not
           doe
           .
           This
           was
           ground
           sufficient
           for
           any
           reasonable
           mans
           conscience
           to
           build
           the
           dutie
           of
           obedience
           vpon
           ,
           whatsoeuer
           his
           owne
           opinion
           were
           as
           touching
           the
           matter
           before
           in
           question
           .
           So
           full
           of
           wilfulnes
           and
           selfeliking
           is
           our
           nature
           ,
           that
           without
           some
           definitiue
           sentence
           ,
           which
           being
           giuen
           may
           stand
           ,
           and
           a
           necessitie
           of
           silence
           on
           both
           sides
           afterward
           imposed
           ;
           small
           hope
           there
           is
           that
           strifes
           thus
           far
           prosecuted
           ,
           will
           in
           short
           time
           quietly
           end
           .
           Now
           it
           were
           in
           vaine
           to
           aske
           you
           whether
           ye
           could
           be
           content
           that
           the
           sentence
           of
           any
           Court
           already
           erected
           ,
           should
           bee
           so
           farre
           authorized
           ,
           as
           that
           among
           the
           Iewes
           established
           by
           God
           himselfe
           ,
           for
           the
           determining
           of
           all
           controuersies
           :
           
             That
             man
             which
             wil
             do
             presumptuously
             ,
             not
             harkning
             vnto
             the
             Priest
             that
             standeth
             before
             the
             Lord
             to
             minister
             there
             ,
             nor
             vnto
             the
             Iudge
             ,
             let
             him
             dye
             .
          
           Ye
           haue
           giuen
           vs
           already
           to
           vnderstand
           ,
           what
           your
           opiniō
           is
           in
           part
           concerning
           her
           sacred
           Maiesties
           Court
           of
           high
           Commission
           ,
           the
           nature
           whereof
           is
           the
           same
           with
           that
           amongst
           the
           Iewes
           ,
           albeit
           the
           power
           be
           not
           so
           great
           .
           The
           other
           way
           happily
           may
           like
           you
           better
           ,
           because
           Maister
           Beza
           in
           his
           last
           booke
           saue
           one
           written
           
           about
           these
           matters
           ,
           
           professeth
           himselfe
           to
           be
           now
           weary
           of
           such
           combats
           and
           encounters
           ,
           whether
           by
           word
           or
           writing
           ,
           in
           as
           much
           as
           he
           findeth
           that
           controuersies
           therby
           are
           made
           but
           braules
           ;
           &
           therfore
           wisheth
           
             that
             in
             some
             common
             lawfull
             assembly
             of
             Churches
             ,
             all
             these
             strifes
             may
             at
             once
             be
             decided
             .
          
           Shall
           there
           be
           then
           in
           the
           meane
           while
           no
           doings
           ?
           Yes
           .
           There
           are
           the
           waightier
           matters
           of
           the
           lawe
           ,
           
             iudgement
             and
             mercie
             and
             fidelitie
          
           .
           
           These
           things
           we
           ought
           to
           do
           ;
           and
           these
           things
           ,
           while
           we
           contend
           about
           lesse
           ,
           we
           leaue
           vndone
           .
           Happier
           are
           they
           ,
           whom
           the
           Lord
           when
           he
           commeth
           ,
           shall
           finde
           doing
           in
           these
           things
           ,
           then
           disputing
           about
           
             Doctors
             ,
             Elders
             ,
             &
             Deacons
             .
          
           Or
           if
           there
           be
           no
           remedie
           but
           somewhat
           needs
           ye
           must
           do
           which
           may
           tend
           to
           the
           setting
           forward
           of
           your
           discipline
           ;
           do
           that
           which
           wise
           men
           ,
           who
           thinke
           some
           Statute
           of
           the
           realme
           more
           fit
           to
           be
           repealed
           then
           to
           stand
           in
           force
           ,
           are
           accustomed
           to
           do
           before
           they
           come
           to
           Parliament
           where
           the
           place
           of
           enacting
           is
           ;
           that
           is
           to
           say
           ,
           spend
           the
           time
           in
           reexamining
           more
           duly
           your
           cause
           ,
           and
           in
           more
           throughly
           considering
           of
           that
           which
           ye
           labour
           to
           ouerthrow
           .
           As
           for
           the
           orders
           which
           are
           established
           ,
           sith
           equitie
           and
           reason
           ,
           the
           law
           of
           nature
           ,
           God
           and
           man
           ,
           do
           all
           fauour
           that
           which
           is
           in
           being
           ,
           till
           orderly
           iudgement
           of
           decision
           be
           giuen
           against
           it
           ;
           it
           is
           but
           iustice
           to
           exact
           of
           you
           ,
           and
           peruersnes
           in
           you
           it
           should
           be
           to
           denie
           thereunto
           your
           willing
           obedience
           .
           Not
           that
           I
           iudge
           it
           a
           thing
           allowable
           for
           men
           to
           obserue
           those
           lawes
           which
           in
           their
           hearts
           they
           are
           stedfastly
           perswaded
           to
           be
           against
           the
           law
           of
           God
           :
           but
           your
           perswasion
           in
           this
           case
           ye
           are
           all
           bound
           for
           the
           time
           to
           suspend
           ,
           and
           in
           otherwise
           doing
           ,
           ye
           offend
           against
           God
           ,
           by
           troubling
           his
           church
           without
           any
           iust
           or
           necessary
           cause
           ▪
           Be
           it
           that
           there
           are
           some
           reasons
           inducing
           you
           to
           think
           hardly
           of
           our
           lawes
           .
           Are
           those
           reasons
           demonstratiue
           ,
           are
           they
           necessary
           ,
           or
           but
           meere
           probabilities
           only
           ?
           An
           argument
           necessary
           &
           demonstratiue
           is
           such
           ,
           as
           being
           proposed
           vnto
           any
           m●
           &
           vnderstood
           ,
           the
           mind
           cannot
           choose
           but
           inwardly
           assent
           .
           Any
           one
           such
           reason
           ,
           dischargeth
           J
           graunt
           the
           conscience
           ,
           and
           setteth
           it
           at
           full
           libertie
           .
           For
           the
           publike
           approbatiō
           giuen
           by
           the
           body
           this
           whole
           Church
           vnto
           those
           things
           which
           are
           established
           ,
           doth
           make
           it
           but
           probable
           that
           they
           are
           good
           .
           And
           therefore
           vnto
           a
           necessary
           proofe
           that
           they
           are
           not
           good
           ,
           it
           must
           be
           giue
           place
           ,
           But
           if
           the
           skilfullest
           amongst
           you
           can
           shew
           ,
           that
           all
           the
           bookes
           ye
           haue
           hitherto
           written
           be
           able
           to
           afford
           any
           one
           argument
           of
           this
           nature
           ,
           let
           the
           instance
           be
           giuen
           .
           As
           for
           probabilities
           ,
           what
           thing
           was
           there
           euer
           set
           downe
           so
           agreeable
           with
           so●●●d
           reason
           ,
           but
           some
           probable
           shewe
           against
           it
           might
           be
           made
           ?
           Is
           it
           meete
           that
           when
           publikely
           things
           are
           receiued
           and
           haue
           taken
           place
           ,
           generall
           obedience
           thereunto
           should
           cease
           to
           bee
           exacted
           ,
           in
           case
           this
           or
           that
           priuate
           person
           led
           with
           some
           probable
           conceipt
           ,
           shoulde
           make
           open
           protestation
           ,
           
             I
             Peter
             or
             Iohn
             disallow
             them
             ,
             and
             pronounce
             them
             nought
             .
          
           
           In
           which
           case
           your
           answere
           will
           be
           ,
           
           that
           concerning
           the
           lawes
           of
           our
           Church
           ,
           they
           are
           not
           onely
           condemned
           in
           the
           opinion
           of
           a
           
             priuate
             man
             ,
             but
             of
             thousands
             ,
          
           yea
           and
           euen
           
             of
             those
             amongst
             which
             d●uers
             are
             in
             publique
             charge
             and
             authoritie
             .
          
           As
           though
           when
           publique
           consent
           of
           the
           whole
           hath
           established
           anything
           ,
           euery
           mans
           iudgement
           being
           thereunto
           compared
           were
           not
           priuate
           ,
           howsoeuer
           his
           calling
           be
           to
           some
           kind
           of
           publique
           charge
           .
           So
           that
           of
           peace
           and
           quietnes
           there
           is
           not
           any
           way
           possible
           ,
           vnlesse
           the
           probable
           voice
           of
           euery
           intier
           societie
           or
           body
           politique
           ,
           ouerrule
           all
           priuate
           of
           like
           nature
           in
           the
           same
           body
           :
           Which
           thing
           effectually
           proueth
           ,
           that
           God
           being
           author
           of
           peace
           and
           not
           of
           confusion
           in
           the
           Church
           ,
           must
           needs
           be
           author
           of
           those
           mens
           peaceable
           resolutions
           ,
           who
           concerning
           these
           thinges
           ,
           haue
           determined
           with
           themselues
           to
           thinke
           and
           do
           as
           the
           Church
           they
           are
           of
           decreeth
           ,
           till
           they
           see
           necessary
           cause
           enforcing
           them
           to
           the
           contrary
           .
        
         
           
           7.
           
           Nor
           is
           mine
           owne
           intent
           any
           other
           in
           these
           seuerall
           bookes
           of
           discourse
           ,
           then
           to
           make
           it
           appeare
           vnto
           you
           ;
           that
           for
           the
           ecclesiasticall
           lawes
           of
           this
           land
           ,
           we
           are
           led
           by
           great
           reason
           to
           obserue
           them
           ,
           and
           ye
           by
           no
           necessitie
           bound
           to
           impugne
           them
           .
           It
           is
           no
           part
           of
           my
           secret
           meaning
           to
           draw
           you
           hereby
           into
           hatred
           ,
           or
           to
           set
           vpō
           the
           face
           of
           this
           cause
           any
           fairer
           glasse
           then
           the
           naked
           truth
           doth
           afford
           :
           but
           my
           whole
           endeuour
           is
           to
           resolue
           the
           conscience
           ,
           and
           to
           shew
           as
           neare
           as
           I
           can
           what
           in
           this
           controuersie
           the
           hart
           is
           to
           thinke
           ,
           if
           it
           will
           follow
           the
           light
           of
           sound
           and
           sincere
           iudgement
           ,
           without
           either
           clowd
           of
           preiudice
           or
           mist
           of
           passionate
           affection
           .
           Wherefore
           seeing
           that
           lawes
           and
           ordinances
           in
           particular
           ,
           whether
           such
           as
           we
           obserue
           ,
           or
           such
           as
           your selues
           would
           haue
           established
           ,
           when
           the
           minde
           doth
           sift
           and
           examine
           them
           ,
           it
           must
           needes
           haue
           often
           recourse
           to
           a
           number
           of
           doubts
           and
           questions
           about
           the
           nature
           ,
           kindes
           ,
           and
           qualities
           of
           lawes
           in
           generall
           ,
           whereof
           vnlesse
           it
           be
           throughly
           enformed
           ,
           there
           will
           appeare
           no
           certaintie
           to
           stay
           our
           perswasion
           vpon
           :
           I
           haue
           for
           that
           cause
           set
           downe
           in
           the
           first
           place
           an
           introduction
           on
           both
           sides
           needfull
           to
           bee
           considered
           :
           Declaring
           therein
           what
           law
           is
           ,
           how
           different
           kindes
           of
           lawes
           there
           are
           ,
           and
           what
           force
           they
           are
           of
           according
           vnto
           each
           kind
           .
           This
           done
           ,
           because
           ye
           suppose
           the
           lawes
           for
           which
           ye
           striue
           are
           found
           in
           scripture
           ;
           but
           those
           not
           ,
           against
           which
           we
           striue
           ;
           &
           vpon
           this
           surmise
           are
           drawne
           to
           hold
           it
           as
           the
           very
           maine
           pillar
           of
           your
           whole
           cause
           ,
           that
           
             scripture
             ought
             to
             be
             the
             onely
             rule
             of
             all
             our
             actions
             ,
          
           and
           consequently
           that
           the
           Church-orders
           which
           wee
           obserue
           being
           not
           commaunded
           in
           scripture
           ,
           are
           offensiue
           and
           displeasant
           vnto
           God
           :
           I
           haue
           spent
           the
           second
           booke
           in
           sifting
           of
           this
           point
           ,
           which
           standeth
           with
           you
           for
           the
           first
           and
           chiefest
           principle
           whereon
           ye
           build
           .
           Wherevnto
           the
           next
           in
           degree
           is
           ,
           that
           as
           God
           will
           haue
           alwayes
           a
           Church
           vpon
           
           earth
           while
           the
           worlde
           doth
           continue
           ,
           and
           that
           Church
           stand
           in
           neede
           of
           gouernment
           ,
           of
           which
           gouernment
           it
           behoueth
           himselfe
           to
           bee
           both
           the
           author
           and
           teacher
           :
           so
           it
           cannot
           stand
           with
           dutie
           that
           man
           should
           euer
           presume
           in
           any
           wise
           to
           chaunge
           and
           alter
           the
           same
           ;
           and
           therefore
           ▪
           
             That
             in
             Scripture
             there
             must
             of
             necessitie
             be
             found
             some
             particular
             forme
             of
             politie
             Ecclesiasticall
             ,
             the
             lawes
             whereof
             admit
             not
             any
             kinde
             of
             alteration
             .
          
           The
           first
           three
           bookes
           being
           thus
           ended
           ,
           the
           fourth
           proceedeth
           from
           the
           generall
           grounds
           and
           foundations
           of
           your
           cause
           ,
           vnto
           your
           generall
           accusations
           against
           vs
           ,
           as
           hauing
           in
           the
           orders
           of
           our
           Church
           (
           for
           so
           you
           pretend
           )
           
             corrupted
             the
             right
             forme
             of
             Church
             politie
             with
             manifolde
             popish
             rites
             and
             ceremonies
             ,
             which
             certaine
             reformed
             Churches
             haue
             banished
             from
             amongst
             them
             ,
             and
             haue
             thereby
             giuen
             vs
             such
             examples
             as
          
           (
           you
           thinke
           )
           
             wee
             ought
             to
             follow
          
           .
           This
           your
           assertion
           hath
           herein
           drawne
           vs
           to
           make
           search
           ,
           whether
           these
           bee
           iust
           exceptions
           against
           the
           customes
           of
           our
           Church
           ,
           when
           ye
           pleade
           that
           they
           are
           the
           same
           which
           the
           Church
           of
           Rome
           hath
           ,
           or
           that
           they
           are
           not
           the
           same
           which
           some
           other
           reformed
           Churches
           haue
           deuised
           .
           Of
           those
           foure
           bookes
           which
           remaine
           and
           are
           bestowed
           about
           the
           specialties
           of
           that
           cause
           which
           lyeth
           in
           controuersie
           ,
           the
           first
           examineth
           the
           causes
           by
           you
           alleaged
           ,
           wherefore
           the
           publique
           duties
           of
           Christian
           religion
           ,
           as
           our
           prayers
           ,
           our
           Sacramants
           and
           the
           rest
           ,
           should
           not
           be
           ordered
           in
           such
           sort
           as
           with
           vs
           they
           are
           ▪
           nor
           that
           power
           whereby
           the
           persons
           of
           men
           are
           consecrated
           vnto
           the
           ministerie
           ,
           be
           disposed
           of
           in
           such
           maner
           as
           the
           lawes
           of
           this
           Church
           doe
           allow
           .
           The
           second
           and
           third
           are
           concerning
           the
           power
           of
           iurisdiction
           :
           the
           one
           ,
           whether
           la●
           men
           ,
           such
           as
           your
           gouerning
           Elders
           are
           ,
           ought
           in
           all
           congregations
           for
           euer
           to
           bee
           inuested
           with
           that
           power
           ;
           the
           other
           ,
           whether
           Bishops
           may
           haue
           that
           power
           ouer
           other
           Pastors
           ,
           and
           there
           withall
           that
           honour
           which
           with
           vs
           they
           haue
           ,
           And
           because
           besides
           the
           power
           of
           order
           which
           all
           consecrated
           persons
           haue
           ,
           and
           the
           power
           of
           iurisdiction
           which
           neither
           they
           all
           nor
           they
           only
           haue
           ▪
           there
           is
           a
           third
           power
           ,
           a
           power
           of
           Ecclesiasticall
           Dominion
           ,
           communicable
           as
           wee
           thinke
           vnto
           persons
           not
           Ecclesiasticall
           ,
           and
           most
           fit
           to
           be
           restrained
           vnto
           the
           Prince
           or
           Soueraigne
           commaunder
           ouer
           the
           whole
           body
           politique
           ▪
           the
           eight
           booke
           we
           haue
           allotted
           vnto
           this
           question
           ,
           and
           haue
           sifted
           therein
           your
           obiections
           against
           those
           preeminences
           royall
           which
           thereunto
           appert●ine
           ▪
           Thus
           haue
           J
           layd
           before
           you
           the
           briefe
           of
           these
           my
           trauailes
           ,
           and
           presented
           vnder
           your
           view
           the
           limmes
           of
           that
           cause
           litigious
           betweene
           vs
           :
           the
           whole
           intier
           body
           whereof
           being
           thus
           compact
           ,
           it
           shall
           be
           no
           troublesome
           thing
           for
           any
           man
           to
           find
           each
           particular
           controuersies
           resting
           place
           ,
           and
           the
           coherence
           it
           hath
           with
           those
           things
           ,
           either
           on
           which
           it
           dependeth
           ,
           or
           which
           depend
           on
           it
           .
        
         
         
           
           8.
           
           The
           case
           so
           standing
           therefore
           my
           brethren
           as
           it
           doth
           ,
           the
           wisdome
           of
           gouernors
           ye
           must
           not
           blame
           ,
           in
           that
           they
           further
           also
           forecasting
           the
           manifold
           strange
           &
           dangerous
           innouations
           ,
           which
           are
           more
           then
           likely
           to
           follow
           if
           your
           discipline
           should
           take
           place
           ,
           haue
           for
           that
           cause
           thought
           it
           hitherto
           a
           part
           of
           their
           dutie
           to
           withstand
           your
           endeuors
           that
           way
           .
           The
           rather
           ,
           for
           that
           they
           haue
           seene
           alreadie
           some
           small
           beginninges
           of
           the
           fruits
           thereof
           ,
           in
           them
           who
           concurring
           with
           you
           in
           iudgement
           aboute
           the
           necessitie
           of
           that
           discipline
           ,
           haue
           aduentured
           without
           more
           adoe
           ,
           to
           separate
           themselues
           from
           the
           rest
           of
           the
           Church
           ,
           and
           to
           put
           your
           speculations
           in
           execution
           .
           These
           mens
           hastines
           the
           warier
           sort
           of
           you
           doth
           not
           commend
           ,
           yee
           wish
           they
           had
           held
           themselues
           longer
           in
           ,
           and
           not
           so
           dangerously
           flowne
           abroad
           before
           the
           fethers
           of
           the
           cause
           had
           beene
           growne
           ;
           their
           errour
           with
           mercifull
           terms
           ye
           reproue
           ,
           naming
           them
           in
           great
           commiseration
           of
           mind
           ,
           your
           
             poore
             brethren
          
           .
           They
           o●
           the
           contrary
           side
           more
           bitterly
           accuse
           you
           as
           their
           
             false
             brethrē
          
           ,
           &
           against
           you
           they
           plead
           saying
           :
           
             From
             your
             breasts
             it
             is
             that
             we
             haue
             sucked
             those
             thinges
             ,
             which
             when
             ye
             deliuered
             vnto
             vs
             ,
             ye
             termed
             that
             heauenly
             ,
             sincere
             ,
             
             and
             wholesome
             milke
             of
             Gods
             word
             ,
             howsoeuer
             yee
             now
             abhorre
             as
             poyson
             that
             which
             the
             vertue
             thereof
             hath
             wrought
             and
             brought
             forth
             in
             vs.
             Ye
             sometime
             our
             companions
             ,
             
             guides
             and
             familiars
             ,
             with
             whome
             we
             haue
             had
             most
             sweete
             consultations
             ,
             are
             now
             become
             our
             professed
             aduersaries
             .
             because
             wee
             thinke
             the
             statute-congregations
             in
             Englande
             to
             bee
             no
             true
             Christian
             Churches
             ;
             because
             wee
             haue
             seuered
             our selues
             from
             them
             ;
             and
             because
             without
             their
             leaue
             or
             licence
             that
             are
             in
             Ciuill
             authoritie
             ,
             wee
             haue
             secretly
             framed
             our
             owne
             Churches
             according
             to
             the
             platforme
             of
             the
             worde
             of
             God.
             For
             of
             that
             point
             betweene
             you
             and
             vs
             there
             is
             no
             controuersie
             .
             Alas
             what
             would
             ye
             haue
             vs
             to
             doe
             ?
             At
             such
             time
             as
             ye
             were
             content
             to
             accept
             vs
             in
             the
             number
             of
             your
             owne
             ,
             your
             teachinges
             we
             heard
             ,
             we
             read
             your
             writinges
             :
             and
             though
             wee
             would
             ,
             yet
             able
             wee
             are
             not
             to
             forget
             with
             what
             zeale
             yee
             haue
             euer
             profest
             ,
             that
             in
             the
             English
             congregations
             (
             for
             so
             many
             of
             them
             as
             bee
             ordered
             according
             vnto
             their
             owne
             lawes
             ,
             )
             the
             very
             publique
             seruice
             of
             God
             is
             fraught
             ,
             as
             touching
             matter
             ,
             with
             heapes
             of
             intollerable
             pollutions
             ,
             and
             as
             concerning
             forme
             ,
             borrowed
             from
             the
             shoppe
             of
             Antichrist
             ;
             hatefull
             both
             waies
             in
             the
             eyes
             of
             the
             most
             holy
             :
             the
             kinde
             of
             their
             gouernment
             by
             Bishops
             and
             Archbishops
             ,
             Antichristian
             ,
             that
             discipline
             which
             Christ
             hath
             essentially
             tyed
             ,
             that
             is
             to
             say
             ,
             so
             vnited
             vnto
             his
             Church
             ,
             
             that
             wee
             cannot
             accompt
             it
             really
             to
             be
             his
             Church
             which
             hath
             not
             in
             it
             the
             same
             discipline
             ,
             that
             verie
             discipline
             no
             lesse
             there
             despised
             ,
             then
             in
             the
             highest
             throne
             of
             Antichrist
             ,
             all
             such
             partes
             of
             the
             word
             of
             God
             as
             doe
             any
             way
             concerne
             that
             Discipline
             ,
             no
             lesse
             vnsoundlie
             taught
             
             and
             interpreted
             by
             all
             authorized
             English
             Pastors
             ,
             then
             by
             Antichrists
             factors
             themselues
             ;
             at
             Baptisme
             crossing
             ,
             at
             the
             Supper
             of
             the
             Lord
             kneeling
             ▪
             at
             both
             a
             number
             of
             other
             the
             most
             notorious
             badges
             of
             Antichristian
             recognisance
             vsuall
             .
             Being
             moued
             with
             these
             and
             the
             like
             your
             effectuall
             discourses
             ,
             whereunto
             we
             gaue
             most
             attentiue
             eare
             ,
             till
             they
             entred
             euen
             into
             our
             soules
             ,
             and
             were
             as
             fire
             within
             our
             bosomes
             ;
             we
             thought
             we
             might
             hereof
             be
             bold
             to
             conclude
             ,
             that
             sith
             no
             such
             Antichristian
             synagogue
             may
             be
             accompted
             a
             true
             Church
             of
             Christ
             ,
             ye
             by
             accusing
             all
             congregations
             ordered
             according
             to
             the
             lawes
             of
             England
             as
             Antichristian
             ,
             did
             meane
             to
             condemne
             those
             congregations
             ,
             as
             not
             being
             any
             of
             them
             worthy
             the
             name
             of
             a
             true
             Christian
             Church
             .
             Ye
             tell
             vs
             now
             it
             is
             not
             your
             meaning
             .
             But
             what
             meant
             your
             often
             threatnings
             of
             them
             ,
             who
             professing
             thēselues
             the
             inhabitants
             of
             mount
             Sion
             ,
             were
             too
             loth
             to
             depart
             wholly
             as
             they
             should
             out
             of
             Babylon
             ?
             Whereat
             our
             hearts
             being
             fearefully
             troubled
             ,
             we
             durst
             not
             ,
             we
             durst
             not
             continue
             longer
             so
             neere
             her
             confines
             ,
             least
             her
             plagues
             might
             suddenly
             ouertake
             vs
             ,
             before
             we
             did
             cease
             to
             be
             partakers
             with
             her
             sinnes
             :
             for
             so
             we
             could
             not
             choose
             but
             acknowledge
             with
             griefe
             that
             we
             were
             ,
             when
             they
             doing
             euill
             ,
             we
             by
             our
             presence
             in
             their
             assemblies
             seemed
             to
             like
             thereof
             ,
             or
             at
             least
             wise
             not
             so
             earnestly
             to
             dislike
             ,
             as
             became
             men
             heartily
             zealous
             of
             Gods
             glory
             .
             For
             aduenturing
             to
             erect
             the
             discipline
             of
             Christ
             without
             the
             leaue
             of
             the
             Christian
             Magistrate
             ,
             happily
             ye
             may
             condemne
             vs
             as
             fooles
             ,
             in
             that
             we
             hazard
             thereby
             our
             estates
             and
             persons
             ,
             further
             then
             you
             which
             are
             that
             way
             more
             wise
             thinke
             necessary
             :
             but
             of
             any
             offence
             or
             sinne
             therein
             committed
             against
             God
             ,
             with
             what
             conscience
             can
             you
             accuse
             vs
             ,
             when
             your
             owne
             positions
             are
             ,
             that
             the
             things
             we
             obserue
             should
             euery
             of
             them
             be
             dearer
             vnto
             vs
             then
             ten
             thousand
             liues
             ;
             that
             they
             are
             the
             peremptory
             commaundements
             of
             God
             ;
             that
             no
             mortall
             man
             can
             dispence
             with
             them
             ,
             and
             that
             the
             Magistrate
             grieuously
             sinneth
             in
             not
             constraining
             thereunto
             ?
             Will
             ye
             blame
             any
             man
             for
             doing
             that
             of
             his
             owne
             accord
             ,
             which
             all
             men
             should
             be
             compelled
             to
             do
             that
             are
             not
             willing
             of
             themselues
             ?
             When
             God
             commandeth
             ,
             shall
             we
             answer
             that
             we
             will
             obey
             ,
             if
             so
             be
             Caesar
             will
             graunt
             vs
             leaue
             ?
             Is
             discipline
             an
             Ecclesiasticall
             matter
             or
             a
             Ciuill
             ?
             If
             an
             Ecclesiasticall
             ,
             it
             must
             of
             necessitie
             belong
             to
             the
             duty
             of
             the
             Minister
             .
             And
             the
             Minister
             (
             ye
             say
             )
             holdeth
             all
             his
             authority
             of
             doing
             whatsoeuer
             belongeth
             vnto
             the
             spirituall
             charge
             of
             the
             house
             of
             God
             ,
             euen
             immediatly
             from
             God
             himselfe
             ,
             without
             dependency
             vpon
             any
             Magistrate
             .
             Whereupon
             it
             followeth
             ,
             as
             we
             suppose
             ,
             that
             the
             hearts
             of
             the
             people
             being
             willing
             to
             be
             vnder
             the
             Scepter
             of
             Christ
             ,
             the
             Minister
             of
             God
             ,
             into
             whose
             hands
             the
             Lord
             himselfe
             hath
             put
             that
             Scepter
             ,
             is
             without
             all
             excuse
             if
             thereby
             he
             guide
             them
             not
             .
             Nor
             do
             we
             finde
             that
             hitherto
             greatly
             ye
             haue
             
             disliked
             those
             Churches
             abroad
             ,
             where
             the
             people
             with
             direction
             of
             their
             godly
             ministers
             ,
             haue
             euen
             against
             the
             will
             of
             the
             Magistrate
             brought
             in
             either
             the
             doctrine
             or
             discipline
             of
             Iesus
             Christ.
             For
             which
             cause
             we
             must
             now
             thinke
             the
             very
             same
             thing
             of
             you
             ,
             which
             our
             Sauiour
             did
             sometime
             vtter
             concerning
             false
             harted
             Scribes
             and
             Pharises
             ,
             
               They
               say
               and
               do
               not
            
             .
          
           Thus
           the
           foolish
           Barrowist
           deriueth
           his
           schisme
           by
           way
           of
           conclusion
           ,
           
           as
           to
           him
           it
           seemeth
           ,
           directly
           and
           plainely
           out
           of
           your
           principles
           .
           Him
           therefore
           we
           leaue
           to
           be
           satisfied
           by
           you
           from
           whom
           he
           hath
           sprung
           .
           And
           if
           such
           by
           your
           owne
           acknowledgement
           be
           persons
           dangerous
           ,
           although
           as
           yet
           the
           alterations
           which
           they
           haue
           made
           are
           of
           small
           and
           tender
           groath
           ;
           the
           changes
           likely
           to
           insue
           throughout
           all
           states
           and
           vocations
           within
           this
           land
           ,
           in
           case
           your
           desire
           should
           take
           place
           ,
           must
           be
           thought
           vpon
           .
           First
           concerning
           the
           supreme
           power
           of
           the
           highest
           ,
           they
           are
           no
           small
           prerogatiues
           which
           now
           thereunto
           belonging
           the
           forme
           of
           your
           discipline
           will
           constraine
           it
           to
           resigne
           ,
           as
           in
           the
           last
           booke
           of
           this
           treatise
           we
           haue
           shewed
           at
           large
           .
           Againe
           it
           may
           iustly
           be
           feared
           ,
           whether
           our
           English
           Nobility
           ,
           when
           the
           matter
           came
           in
           tryall
           ,
           would
           contentedly
           suffer
           themselues
           to
           be
           alwayes
           at
           the
           call
           ,
           and
           to
           stand
           to
           the
           sentence
           of
           a
           number
           of
           meane
           persons
           ,
           assisted
           with
           the
           presence
           of
           their
           poore
           teacher
           ,
           a
           man
           (
           as
           sometimes
           it
           hapneth
           )
           though
           better
           able
           to
           speake
           ,
           yet
           little
           or
           no
           whit
           apter
           to
           iudge
           then
           the
           rest
           :
           from
           whom
           ,
           be
           their
           dealings
           neuer
           so
           absurd
           (
           vnlesse
           it
           be
           by
           way
           of
           cōplaint
           to
           a
           Synod
           )
           no
           appeale
           may
           be
           made
           vnto
           any
           one
           of
           higher
           power
           ,
           in
           as
           much
           as
           the
           order
           of
           your
           discipline
           admitteth
           no
           standing
           inequalitie
           of
           Courts
           ,
           no
           spirituall
           iudge
           to
           haue
           any
           ordinary
           superiour
           on
           earth
           ,
           but
           as
           many
           supremacies
           as
           there
           are
           parishes
           &
           seuerall
           Congregations
           .
           Neither
           is
           it
           altogether
           without
           cause
           that
           so
           many
           do
           feare
           the
           ouerthrow
           of
           all
           learning
           ,
           as
           a
           threatned
           sequell
           of
           this
           your
           intended
           discipline
           .
           For
           if
           the
           
             worlds
             preseruation
          
           depend
           vpon
           
             the
             multitude
             of
             the
             wise
          
           ;
           and
           of
           that
           sort
           the
           number
           hereafter
           be
           not
           likely
           to
           waxe
           ouer
           great
           ,
           
           when
           (
           that
           where
           with
           the
           sonne
           of
           Syrach
           professeth
           himselfe
           
             at
             the
             heart
             grieued
          
           )
           
             men
             of
             vnderstanding
             are
          
           already
           so
           
             little
             set
             by
          
           :
           
           howe
           should
           their
           mindes
           whom
           the
           loue
           of
           so
           pretious
           a
           iewell
           filleth
           with
           secret
           iealousie
           euen
           in
           regard
           of
           the
           least
           things
           which
           may
           any
           way
           hinder
           the
           flourishing
           estate
           thereof
           ,
           choose
           but
           misdoubt
           least
           this
           discipline
           ,
           which
           alwayes
           you
           match
           with
           diuine
           doctrine
           as
           hir
           naturall
           and
           true
           sister
           ,
           be
           found
           vnto
           all
           kinds
           of
           knowledge
           a
           stepmother
           ;
           seeing
           that
           the
           greatest
           worldly
           hopes
           ,
           which
           are
           proposed
           vnto
           the
           chiefest
           kind
           of
           learning
           ,
           ye
           seeke
           vtterly
           to
           extirpate
           as
           weedes
           ;
           and
           haue
           grounded
           your
           platforme
           on
           such
           propositions
           ,
           as
           do
           after
           a
           sort
           vndermine
           those
           most
           renowmed
           habitations
           ,
           where
           through
           the
           goodnesse
           of
           almightie
           
           God
           all
           commendable
           arts
           and
           sciences
           are
           with
           exceeding
           great
           industrie
           hitherto
           (
           and
           so
           may
           they
           euer
           continue
           )
           studied
           ,
           proceeded
           in
           ,
           and
           profest
           .
           To
           charge
           you
           as
           purposely
           bent
           to
           the
           ouerthrow
           of
           that
           wherein
           so
           many
           of
           you
           haue
           attained
           no
           small
           perfection
           ,
           were
           iniurious
           .
           Only
           therfore
           I
           wish
           that
           your selues
           did
           well
           consider
           how
           opposite
           certaine
           your
           positions
           are
           vnto
           the
           state
           of
           Collegiate
           societies
           ,
           whereon
           the
           two
           Vniuersities
           consist
           .
           Those
           degrees
           which
           their
           statutes
           bind
           them
           to
           take
           ,
           are
           by
           your
           lawes
           taken
           away
           ;
           your selues
           who
           haue
           sought
           them
           ye
           so
           excuse
           ,
           as
           that
           ye
           would
           haue
           men
           to
           thinke
           ye
           iudge
           them
           not
           allowable
           ,
           but
           tollerable
           only
           ,
           and
           to
           be
           borne
           with
           for
           some
           helpe
           which
           ye
           find
           in
           them
           vnto
           the
           furtherance
           of
           your
           purposes
           ,
           till
           the
           corrupt
           estate
           of
           the
           Chur●h
           may
           be
           better
           reformed
           .
           Your
           lawes
           forbidding
           Ecclesiasticall
           persons
           vtterly
           the
           exercise
           of
           Ciuill
           power
           ,
           must
           needs
           depriue
           the
           Heads
           and
           Maisters
           in
           the
           same
           Colledges
           of
           all
           such
           authoritie
           as
           now
           they
           exercise
           ,
           either
           at
           home
           ,
           by
           punishing
           the
           faults
           of
           those
           ,
           who
           not
           as
           children
           to
           their
           parents
           by
           the
           law
           of
           Nature
           ,
           but
           altogether
           by
           ciuill
           authority
           are
           subiect
           vnto
           them
           ;
           or
           abroad
           ,
           by
           keeping
           Courts
           amongst
           their
           tenants
           .
           Your
           lawes
           making
           permanent
           inequalitie
           amongst
           Ministers
           a
           thing
           repugnant
           to
           the
           word
           of
           God
           ,
           enforce
           those
           Colledges
           ,
           the
           Seniors
           whereof
           are
           all
           or
           any
           part
           of
           them
           Ministers
           vnder
           the
           gouernment
           of
           a
           maister
           in
           the
           same
           vocation
           ,
           to
           choose
           as
           oft
           as
           they
           meet
           together
           a
           new
           president
           .
           For
           if
           so
           ye
           iudge
           it
           necessary
           to
           do
           in
           Synods
           ,
           for
           the
           auoyding
           of
           permanent
           inequality
           amongst
           Ministers
           ,
           the
           same
           cause
           must
           needs
           euen
           in
           these
           Collegiate
           assemblies
           enforce
           the
           like
           .
           Except
           per
           aduenture
           ye
           meane
           to
           auoid
           all
           such
           absurdities
           ,
           by
           dissoluing
           those
           Corporations
           ,
           and
           by
           bringing
           the
           Vniuersities
           vnto
           the
           forme
           of
           the
           Schoole
           of
           Geneua
           .
           Which
           thing
           men
           the
           rather
           are
           inclined
           to
           looke
           for
           ,
           in
           as
           much
           as
           the
           Ministery
           ,
           whereinto
           their
           founders
           with
           singular
           prouidence
           haue
           by
           the
           same
           statutes
           appointed
           them
           necessarily
           to
           enter
           at
           a
           certaine
           time
           ,
           your
           lawes
           bind
           them
           much
           more
           necessarily
           to
           forbeare
           ,
           till
           some
           parish
           abroad
           call
           for
           them
           .
           Your
           opinion
           concerning
           the
           law
           Ciuill
           is
           ,
           
           that
           the
           knowledge
           thereof
           might
           be
           spared
           ,
           as
           a
           thing
           which
           this
           land
           doth
           not
           need
           .
           Professors
           in
           that
           kind
           being
           few
           ,
           ye
           are
           the
           bolder
           to
           spurne
           at
           them
           ,
           and
           not
           to
           dissemble
           your
           minds
           as
           concerning
           their
           remoouall
           :
           in
           whose
           studies
           although
           my selfe
           haue
           not
           much
           bene
           conuersant
           ,
           neuerthelesse
           exceeding
           great
           cause
           I
           see
           there
           is
           to
           wish
           that
           thereunto
           more
           encouragement
           were
           giuen
           ,
           as
           well
           for
           the
           singular
           treasures
           of
           wisedome
           therein
           conteined
           ,
           as
           also
           for
           the
           great
           vse
           we
           haue
           thereof
           both
           in
           decision
           of
           certaine
           kinds
           of
           causes
           arising
           daily
           within
           our selues
           ,
           and
           especially
           for
           commerce
           with
           Nations
           abroad
           ,
           whereunto
           that
           knowledge
           is
           most
           requisite
           .
           
           The
           reasons
           wherewith
           ye
           would
           perswade
           that
           Scripture
           is
           the
           onely
           rule
           to
           frame
           all
           our
           actions
           by
           ,
           are
           in
           euery
           respect
           as
           effectuall
           for
           proofe
           that
           the
           same
           is
           the
           onely
           law
           whereby
           to
           determine
           all
           our
           Ciuill
           controuersies
           .
           And
           then
           what
           doth
           let
           ,
           but
           that
           as
           those
           men
           may
           haue
           their
           desire
           ,
           who
           frankely
           broch
           it
           already
           that
           the
           worke
           of
           reformation
           will
           neuer
           be
           perfect
           ,
           till
           the
           law
           of
           Iesus
           Christ
           be
           receiued
           alone
           ;
           so
           pleaders
           and
           Counsellors
           may
           bring
           their
           bookes
           of
           the
           Common
           law
           ,
           and
           bestow
           them
           as
           the
           students
           of
           curious
           &
           needlesse
           arts
           did
           theirs
           in
           the
           Apostles
           time
           ?
           
           J
           leave
           them
           to
           scanne
           how
           farre
           those
           words
           of
           yours
           may
           reach
           ,
           
           wherein
           ye
           declare
           ,
           that
           whereas
           now
           many
           houses
           lye
           waste
           through
           inordinate
           suites
           of
           law
           ,
           
             This
             one
             thing
             will
             showe
             the
             excellencie
             of
             Discipline
             for
             the
             wealth
             of
             the
             Realme
             ,
             and
             quiet
             of
             Subiects
             ,
             that
             the
             Church
             is
             to
             censure
             such
             a
             party
             who
             is
             apparantly
             troublesome
             and
             contentious
             ,
             and
             without
          
           REASONABLE
           CAVSE
           
             vpon
             a
             meere
             will
             and
             stomacke
             doth
             vexe
             and
             molest
             his
             brother
             &
             troble
             the
             Country
             .
          
           For
           mine
           owne
           part
           I
           do
           not
           see
           but
           that
           it
           might
           verie
           well
           agree
           with
           your
           principles
           ,
           if
           your
           discipline
           were
           fully
           planted
           ,
           euen
           to
           send
           out
           your
           writs
           of
           surcease
           vnto
           all
           Courts
           of
           England
           besides
           ,
           for
           the
           most
           things
           handled
           in
           them
           .
           A
           great
           deale
           further
           I
           might
           proceed
           and
           descend
           lower
           .
           
           But
           for
           as
           much
           as
           against
           all
           these
           and
           the
           like
           difficulties
           your
           answer
           is
           ,
           that
           we
           ought
           to
           search
           what
           things
           are
           consonant
           to
           Gods
           will
           ,
           not
           which
           be
           most
           for
           our
           owne
           ease
           ;
           and
           therefore
           that
           your
           discipline
           being
           (
           for
           such
           is
           your
           errour
           )
           the
           absolute
           commaundement
           of
           Almightie
           God
           ,
           it
           must
           be
           receiued
           although
           the
           world
           by
           receiuing
           it
           should
           be
           cleane
           turned
           vpside
           downe
           ;
           herein
           lyeth
           the
           greatest
           danger
           of
           all
           .
           For
           whereas
           the
           name
           of
           diuine
           authority
           is
           vsed
           to
           countenance
           these
           things
           ,
           which
           are
           not
           the
           commaundements
           of
           God
           ,
           but
           your
           owne
           erronious
           collections
           ;
           on
           him
           ye
           must
           father
           whatsoeuer
           ye
           shall
           afterwards
           be
           led
           ,
           either
           to
           do
           in
           withstanding
           the
           aduersaries
           of
           your
           cause
           ,
           or
           to
           thinke
           in
           maintenance
           of
           your
           doings
           .
           And
           what
           this
           may
           be
           ,
           God
           doth
           know
           .
           In
           such
           kinds
           of
           error
           ,
           the
           mind
           once
           imagining
           it selfe
           to
           seeke
           the
           execution
           of
           Gods
           will
           ,
           laboureth
           foorthwith
           to
           remoue
           both
           things
           and
           persons
           which
           any
           way
           hinder
           it
           from
           taking
           place
           ;
           and
           in
           such
           cases
           if
           any
           strange
           or
           new
           thing
           seeme
           requisite
           to
           be
           done
           ,
           a
           strange
           and
           new
           opinion
           concerning
           the
           lawfulnesse
           therof
           ,
           is
           withall
           receiued
           and
           broched
           vnder
           countenance
           of
           diuine
           authoritie
           .
           One
           example
           herein
           may
           serue
           for
           many
           ,
           to
           shew
           that
           false
           opinions
           touching
           the
           will
           of
           God
           to
           haue
           things
           done
           ,
           are
           wont
           to
           bring
           forth
           mightie
           and
           violent
           practises
           against
           the
           hinderances
           of
           them
           ;
           and
           those
           practises
           new
           opinions
           more
           pernitious
           then
           the
           first
           ,
           yea
           most
           extremely
           sometimes
           
           opposite
           to
           that
           which
           the
           first
           did
           seeme
           to
           intend
           .
           Where
           the
           people
           tooke
           vpon
           them
           the
           reformation
           of
           the
           Church
           by
           casting
           out
           popish
           superstition
           ,
           
           they
           hauing
           receiued
           from
           their
           Pastors
           a
           generall
           instruction
           that
           whatsoeuer
           the
           heauenly
           father
           hath
           not
           planted
           must
           be
           rooted
           out
           ,
           proceeded
           in
           some
           forrein
           places
           so
           far
           ,
           that
           down
           went
           oratories
           &
           the
           very
           tēples
           of
           God
           thēselues
           .
           For
           as
           they
           chanced
           to
           take
           the
           compasse
           of
           their
           cōmission
           stricter
           or
           larger
           ,
           so
           their
           dealings
           were
           accordingly
           more
           or
           lesse
           moderate
           .
           Amongst
           others
           there
           sprang
           vp
           presently
           one
           kind
           of
           mē
           ,
           with
           whose
           zeale
           &
           forwardnesse
           the
           rest
           being
           compared
           ,
           were
           thought
           to
           be
           maruelous
           cold
           &
           dull
           .
           These
           grounding
           thēselues
           on
           rules
           more
           generall
           ;
           that
           whatsoeuer
           the
           law
           of
           Christ
           commandeth
           not
           ,
           thereof
           Antichrist
           is
           the
           author
           ;
           and
           that
           whatsoeuer
           Antichrist
           or
           his
           adherents
           did
           in
           the
           world
           ,
           the
           true
           professors
           of
           Christ
           are
           to
           vndoe
           ;
           found
           out
           many
           things
           more
           then
           others
           had
           done
           ,
           the
           extirpation
           whereof
           was
           in
           their
           conceipt
           as
           necessary
           as
           of
           any
           thing
           before
           remoued
           .
           Hereupon
           they
           secretly
           made
           their
           dolefull
           complaints
           euery
           where
           as
           they
           went
           ,
           that
           albeit
           the
           world
           did
           begin
           to
           professe
           some
           dislike
           of
           that
           which
           was
           euill
           in
           the
           kingdome
           of
           darknesse
           ,
           yet
           fruits
           worthy
           of
           a
           true
           repentance
           were
           not
           seene
           ;
           &
           that
           if
           men
           did
           repent
           as
           they
           ought
           ,
           they
           must
           endeuour
           to
           purge
           the
           earth
           of
           all
           maner
           euill
           ,
           to
           the
           end
           there
           might
           follow
           a
           new
           world
           afterward
           ,
           wherein
           righteousnesse
           only
           should
           dwell
           .
           Priuate
           repentance
           they
           sayd
           must
           appeare
           by
           euery
           mans
           fashioning
           his
           owne
           life
           contrary
           vnto
           the
           custome
           and
           orders
           of
           this
           present
           world
           ,
           both
           in
           greater
           things
           and
           in
           lesse
           .
           
           To
           this
           purpose
           they
           had
           alwayes
           in
           their
           mouthes
           those
           greater
           things
           ,
           Charity
           ,
           Faith
           ,
           the
           true
           feare
           of
           God
           ,
           the
           Crosse
           ,
           the
           mortification
           of
           the
           flesh
           .
           All
           their
           exhortations
           were
           to
           set
           light
           of
           the
           things
           in
           this
           world
           ,
           to
           count
           riche●
           and
           honors
           vanitie
           ,
           and
           in
           token
           thereof
           not
           onely
           to
           seeke
           neither
           ,
           but
           if
           men
           were
           possessors
           of
           both
           ,
           euen
           to
           cast
           away
           the
           one
           &
           resigne
           the
           other
           ,
           that
           all
           men
           might
           see
           their
           vnfained
           conuersion
           vnto
           Christ.
           They
           were
           sollicitors
           of
           men
           to
           fasts
           ,
           to
           often
           meditations
           of
           heauenly
           things
           ,
           
           &
           as
           it
           were
           cōferences
           in
           secret
           with
           God
           by
           prayers
           ,
           not
           framed
           according
           to
           the
           frosen
           maner
           of
           the
           world
           ,
           but
           expressing
           such
           feruēt
           desires
           as
           might
           euen
           force
           God
           to
           hearken
           vnto
           them
           .
           Where
           they
           found
           men
           in
           diet
           ,
           attire
           ,
           
           furniture
           of
           house
           ,
           or
           any
           other
           way
           obseruers
           of
           Ciuilitie
           ,
           and
           decent
           order
           ,
           such
           they
           reprooued
           as
           being
           carnally
           and
           earthly
           minded
           .
           
           Euery
           word
           otherwise
           then
           seuerely
           and
           sadly
           vttered
           ,
           seemed
           to
           pierce
           like
           a
           sword
           thorow
           them
           .
           If
           any
           man
           were
           pleasant
           ,
           
           their
           manner
           was
           presently
           with
           deepe
           sighes
           to
           repeate
           those
           words
           of
           our
           Sauiour
           Christ
           ,
           
           
             Wo
             be
             to
             you
             which
             now
             laugh
             ,
             for
             ye
             shall
             lament
             .
          
           So
           great
           was
           their
           delight
           to
           be
           alwaies
           in
           trouble
           ,
           that
           such
           as
           did
           quietly
           lead
           their
           liues
           ,
           they
           iudged
           of
           all
           other
           men
           
           to
           be
           in
           most
           dangerous
           case
           .
           
           They
           so
           much
           affected
           to
           crosse
           the
           ordinary
           custome
           in
           euery
           thing
           ,
           that
           when
           other
           mens
           vse
           was
           to
           put
           on
           better
           attire
           ,
           they
           would
           be
           sure
           to
           shew
           thēselues
           openly
           abroad
           in
           worse
           :
           the
           ordinary
           names
           of
           the
           daies
           in
           the
           weeke
           they
           thought
           it
           a
           kind
           of
           prophanes
           to
           vse
           ,
           &
           therefore
           accustomed
           thēselues
           to
           make
           no
           other
           distinction
           then
           by
           numbers
           ,
           The
           First
           ,
           Second
           ,
           Third
           day
           .
           From
           this
           they
           proceeded
           vnto
           publike
           reformatiō
           ,
           first
           Ecclesiasticall
           ,
           
           and
           then
           Ciuill
           .
           Touching
           the
           former
           ,
           they
           boldly
           aduouched
           ,
           that
           themselues
           only
           had
           the
           truth
           ,
           which
           thing
           vpon
           perill
           of
           their
           liues
           they
           would
           at
           all
           times
           defend
           ;
           &
           that
           since
           the
           Apostles
           liued
           ,
           the
           same
           was
           neuer
           before
           in
           al
           points
           sincerely
           taught
           .
           Wherfore
           that
           things
           might
           againe
           be
           brought
           to
           that
           auncient
           integritie
           which
           Iesus
           Christ
           by
           his
           word
           requireth
           ,
           they
           began
           to
           controule
           the
           ministers
           of
           the
           Gospell
           for
           attributing
           so
           much
           force
           and
           vertue
           vnto
           the
           Scriptures
           of
           God
           read
           ,
           whereas
           the
           truth
           was
           ,
           that
           when
           the
           word
           is
           said
           to
           engender
           faith
           in
           the
           heart
           ,
           and
           to
           conuert
           the
           soule
           of
           man
           ,
           or
           to
           worke
           any
           such
           spirituall
           diuine
           effect
           ,
           these
           speeches
           are
           not
           thereunto
           appliable
           as
           it
           is
           read
           or
           preached
           ,
           but
           as
           it
           is
           ingrafted
           in
           vs
           by
           the
           power
           of
           the
           holy
           Ghost
           opening
           the
           eyes
           of
           our
           vnderstanding
           ,
           and
           so
           reuealing
           the
           mysteries
           of
           God
           ,
           according
           to
           that
           which
           Ieremy
           promised
           before
           should
           be
           ,
           
           saying
           ,
           
             I
             will
             put
             my
             law
             in
             their
             inward
             parts
             ,
             and
             I
             will
             write
             it
             in
             their
             hearts
             .
          
           
           The
           booke
           of
           God
           they
           notwithstanding
           for
           the
           most
           part
           so
           admired
           ,
           
           that
           other
           disputation
           against
           their
           opinions
           then
           onely
           by
           allegation
           of
           Scripture
           they
           would
           not
           heare
           ;
           besides
           it
           ,
           they
           thought
           no
           other
           writings
           in
           the
           world
           should
           be
           studied
           ;
           in
           so
           much
           as
           one
           of
           their
           great
           Prophets
           exhorting
           them
           to
           cast
           away
           all
           respects
           vnto
           humane
           writings
           ,
           so
           far
           to
           his
           motion
           they
           condescended
           ,
           that
           as
           many
           as
           had
           any
           bookes
           saue
           the
           holy
           Bible
           in
           their
           custody
           ,
           they
           brought
           and
           set
           them
           publiquely
           on
           fire
           .
           When
           they
           and
           their
           Bibles
           were
           alone
           together
           ,
           what
           strange
           phantasticall
           opinion
           soever
           at
           any
           time
           entred
           into
           their
           heads
           ,
           their
           vse
           was
           to
           thinke
           the
           Spirit
           taught
           it
           them
           .
           Their
           phrensies
           concerning
           our
           Sauiours
           incarnation
           ,
           the
           state
           of
           soules
           departed
           ,
           &
           such
           like
           ,
           are
           things
           needlesse
           to
           be
           rehearsed
           .
           And
           for
           as
           much
           as
           they
           were
           of
           the
           same
           suite
           with
           those
           of
           whom
           the
           Apostle
           speaketh
           ,
           
           saying
           ,
           
             They
             are
             still
             learning
             ,
             but
             neuer
             attaine
             to
             the
             knowledge
             of
             truth
             ,
          
           it
           was
           no
           maruaile
           to
           see
           them
           euery
           day
           broach
           some
           new
           thing
           ,
           not
           heard
           of
           before
           .
           Which
           restlesse
           leuitie
           they
           did
           interpret
           to
           be
           their
           growing
           to
           spirituall
           perfection
           ,
           and
           a
           proceeding
           from
           faith
           to
           faith
           .
           
           The
           differences
           amongst
           them
           grew
           by
           this
           meane
           in
           a
           maner
           infinite
           ,
           so
           that
           scarcely
           was
           there
           found
           any
           one
           of
           them
           ,
           the
           forge
           of
           whose
           braine
           was
           not
           possest
           with
           some
           speciall
           mysterie
           .
           
           Whereupon
           ,
           although
           their
           mutuall
           contentions
           were
           most
           fiercely
           prosecuted
           amongst
           
           themselues
           ;
           yet
           when
           they
           came
           to
           defend
           the
           cause
           common
           to
           them
           all
           against
           the
           aduersaries
           of
           their
           faction
           ,
           they
           had
           wayes
           to
           licke
           one
           another
           whole
           ,
           the
           sounder
           in
           his
           owne
           perswasion
           ,
           
           excusing
           THE
           DEARE
           BRETHREN
           ,
           which
           were
           not
           so
           farre
           enlightned
           ,
           and
           professing
           a
           charitable
           hope
           of
           the
           mercy
           of
           God
           towards
           them
           notwithstanding
           their
           swaruing
           from
           him
           in
           some
           things
           .
           
           Their
           owne
           ministers
           they
           highly
           magnified
           as
           men
           whose
           vocation
           was
           frō
           God
           :
           the
           rest
           their
           maner
           was
           to
           terme
           disdainfully
           Scribes
           and
           Pharises
           ,
           to
           accompt
           their
           calling
           an
           humaine
           creature
           ,
           and
           to
           deteine
           the
           people
           as
           much
           as
           might
           be
           from
           hearing
           them
           .
           
           As
           touching
           Sacraments
           ;
           baptisme
           administred
           in
           the
           church
           of
           Rome
           ,
           they
           iudged
           to
           be
           but
           an
           execrable
           mockery
           &
           no
           baptisme
           ;
           both
           because
           the
           Ministers
           thereof
           in
           the
           papacy
           are
           wicked
           idolaters
           ,
           lewd
           persons
           ,
           theeues
           ,
           and
           murderers
           ,
           cursed
           creatures
           ,
           ignorant
           beasts
           ;
           &
           also
           for
           that
           to
           baptise
           is
           a
           proper
           action
           belonging
           vnto
           none
           but
           the
           Church
           of
           Christ
           ,
           whereas
           Rome
           is
           Antichrists
           synagogue
           .
           
           The
           custome
           of
           vsing
           Godfathers
           &
           Godmothers
           at
           Christnings
           they
           scorned
           .
           Baptising
           of
           infants
           ,
           although
           confest
           by
           thēselues
           to
           haue
           bin
           continued
           euē
           sithens
           the
           very
           Apostles
           owne
           times
           ,
           
           yet
           they
           altogether
           condemned
           :
           partly
           because
           sundry
           errors
           are
           of
           no
           lesse
           antiquity
           ;
           
           and
           partly
           for
           that
           there
           is
           no
           commandement
           in
           the
           Gospell
           of
           Christ
           which
           sayth
           ,
           
           
             Baptise
             infants
          
           ,
           but
           he
           contrariwise
           in
           saying
           ,
           
             Go
             preach
             and
             Baptise
          
           ,
           
           doth
           appoint
           that
           the
           minister
           of
           Baptisme
           shall
           in
           that
           action
           first
           administer
           doctrine
           ,
           &
           thē
           Baptisme
           ,
           as
           also
           in
           saying
           ,
           
           
             whosoeuer
             doth
             beleeue
             and
             is
             baptised
             ,
          
           he
           appointeth
           that
           the
           party
           to
           whō
           baptisme
           is
           administred
           shall
           first
           beleeue
           ▪
           &
           then
           be
           baptised
           ;
           to
           the
           end
           that
           belieuing
           may
           go
           before
           this
           sacramēt
           in
           the
           receiuer
           ,
           no
           otherwise
           then
           preaching
           in
           the
           giuer
           ,
           sith
           equally
           in
           both
           ,
           the
           law
           of
           Christ
           declareth
           not
           only
           what
           things
           are
           required
           ,
           
           but
           also
           in
           what
           order
           they
           are
           required
           .
           The
           Eucharist
           they
           receiued
           (
           pretending
           our
           Lord
           &
           Sauiours
           example
           )
           after
           supper
           :
           &
           for
           auoiding
           all
           those
           impieties
           which
           haue
           bin
           grounded
           vpon
           the
           mysticall
           words
           of
           Christs
           ,
           
             This
             is
             my
             body
             ,
             This
             is
             my
             bloud
          
           ;
           they
           thought
           it
           not
           safe
           to
           mention
           either
           body
           or
           bloud
           in
           that
           Sacrament
           ,
           but
           rather
           to
           abrogate
           both
           ,
           &
           to
           vse
           no
           words
           but
           these
           ,
           
             Take
             ,
             eate
             ,
             declare
             the
             death
             of
             our
             Lord
             :
             drinke
             ,
          
           
           
             shew
             forth
             our
             Lords
             death
          
           .
           In
           rites
           &
           ceremonies
           their
           profession
           was
           hatred
           of
           all
           cōformity
           with
           the
           Church
           of
           Rome
           :
           for
           which
           cause
           they
           would
           rather
           indure
           any
           tormēt
           then
           obserue
           the
           solemne
           festiuals
           which
           others
           did
           ,
           in
           as
           much
           as
           Antichrist
           (
           they
           said
           )
           was
           the
           first
           inuentor
           of
           thē
           .
           The
           pretended
           end
           of
           their
           ciuill
           reformatiō
           ,
           was
           that
           Christ
           might
           haue
           dominion
           ouer
           all
           ,
           that
           all
           crowns
           &
           scepters
           might
           be
           throwne
           downe
           at
           his
           feete
           ,
           that
           no
           other
           might
           raign
           ouer
           Christian
           mē
           but
           he
           ,
           no
           regimēt
           keep
           thē
           in
           awe
           but
           his
           discipline
           ,
           
           amongst
           them
           no
           sword
           at
           all
           be
           caried
           besides
           his
           ,
           the
           sword
           of
           spirituall
           excommunication
           .
           For
           this
           cause
           they
           laboured
           with
           all
           their
           might
           in
           ouerturning
           the
           seats
           of
           Magistracy
           ,
           
           because
           Christ
           hath
           said
           ,
           
             Kings
             of
             Nations
          
           ;
           
           in
           abolishing
           the
           execution
           of
           iustice
           ,
           because
           Christ
           hath
           sayd
           ,
           
             Resist
             not
             euill
          
           ;
           in
           forbidding
           oathes
           the
           necessary
           meanes
           of
           iudiciall
           tryall
           ,
           because
           Christ
           hath
           sayd
           ,
           
           
             Sweare
             not
             at
             all
          
           ;
           finally
           in
           bringing
           in
           community
           of
           goods
           ,
           
           because
           Christs
           by
           his
           Apostles
           hath
           giuen
           the
           world
           such
           example
           ,
           to
           the
           end
           that
           men
           might
           excell
           one
           another
           ,
           not
           in
           wealth
           the
           pillar
           of
           secular
           authority
           ,
           but
           in
           vertue
           .
           These
           men
           at
           the
           first
           were
           only
           pitied
           in
           their
           error
           ,
           and
           not
           much
           withstood
           by
           any
           ;
           the
           great
           humilitie
           ,
           zeale
           ,
           and
           deuotion
           which
           appeared
           to
           be
           in
           them
           ,
           was
           in
           all
           mens
           opinion
           a
           pledge
           of
           their
           harmelesse
           meaning
           .
           The
           hardest
           that
           mē
           of
           sound
           vnderstanding
           conceiued
           of
           them
           was
           but
           this
           ,
           
           
             O
             quàm
             honesta
             voluntate
             miseri
             errant
             ?
             With
             how
             good
             a
             meaning
             these
             poore
             soules
             do
             euill
             .
          
           Luther
           made
           request
           vnto
           Fredericke
           Duke
           of
           Saxony
           ,
           
           that
           within
           his
           dominion
           they
           might
           be
           fauourably
           dealt
           with
           and
           spared
           ,
           for
           that
           (
           their
           errour
           exempted
           )
           they
           seemed
           otherwise
           right
           good
           men
           .
           By
           meanes
           of
           which
           mercifull
           tolleration
           they
           gathered
           strength
           ,
           much
           more
           then
           was
           safe
           for
           the
           state
           of
           the
           common
           wealth
           wherein
           they
           liued
           .
           
           They
           had
           their
           secret
           corner-meetings
           and
           assemblies
           in
           the
           night
           ,
           the
           people
           flocked
           vnto
           them
           by
           thousands
           .
           
           The
           meanes
           whereby
           they
           both
           allured
           and
           retained
           so
           great
           multitudes
           were
           most
           effectuall
           ;
           first
           a
           wonderfull
           shew
           of
           zeale
           towards
           God
           ,
           where
           with
           they
           seemed
           to
           be
           euen
           rapt
           in
           euery
           thing
           they
           spake
           :
           secondly
           an
           hatred
           of
           sinne
           ,
           and
           a
           singular
           loue
           of
           integrity
           ,
           which
           men
           did
           thinke
           to
           be
           much
           more
           then
           ordinary
           in
           them
           ,
           by
           reason
           of
           the
           custome
           which
           they
           had
           to
           fill
           the
           eares
           of
           the
           people
           with
           inuectiues
           against
           their
           authorised
           guides
           ,
           as
           well
           spirituall
           as
           ciuill
           :
           thirdly
           the
           bountifull
           reliefe
           where
           with
           they
           eased
           the
           broken
           estate
           of
           such
           needie
           creatures
           ,
           as
           were
           in
           that
           respect
           the
           more
           apt
           to
           be
           drawne
           away
           :
           fourthly
           ,
           a
           tender
           compassion
           which
           they
           were
           thought
           to
           take
           vpon
           the
           miseries
           of
           the
           common
           sort
           ,
           ouer
           whose
           heads
           their
           manner
           was
           euen
           to
           powre
           down
           showers
           of
           teares
           in
           complayning
           that
           no
           respect
           was
           had
           vnto
           thē
           ,
           that
           their
           goods
           were
           deuoured
           by
           wicked
           cormorants
           ,
           
           their
           persons
           had
           in
           contempt
           ,
           all
           liberty
           both
           temporall
           &
           spirituall
           taken
           from
           them
           ,
           that
           it
           was
           high
           time
           for
           God
           now
           to
           heare
           their
           grones
           ,
           and
           to
           send
           them
           deliuerance
           :
           lastly
           a
           cunning
           slight
           which
           they
           had
           to
           stroke
           and
           smooth
           vp
           the
           mindes
           of
           their
           followers
           ,
           as
           well
           by
           appropriating
           vnto
           them
           all
           the
           fauourble
           titles
           ,
           the
           good
           wordes
           ,
           and
           the
           gracious
           promises
           in
           Scripture
           ;
           as
           also
           by
           casting
           the
           contrary
           alwaies
           on
           the
           heades
           of
           such
           as
           were
           seuered
           from
           that
           retinue
           .
           Whereupon
           the
           peoples
           cōmon
           acclamation
           vnto
           such
           deceiuers
           was
           ,
           
           These
           
           are
           verily
           the
           men
           of
           God
           ,
           these
           are
           his
           true
           and
           sincere
           Prophets
           .
           If
           any
           such
           Prophet
           or
           man
           of
           God
           did
           suffer
           by
           order
           of
           law
           condigne
           and
           deserued
           punishment
           ;
           were
           it
           for
           felony
           ,
           rebellion
           ,
           murder
           ,
           or
           what
           else
           ,
           
           the
           people
           (
           so
           strangely
           were
           their
           hearts
           inchanted
           )
           as
           though
           blessed
           Saint
           Stephen
           had
           bene
           againe
           martyred
           ,
           did
           lament
           that
           God
           tooke
           away
           his
           most
           deere
           seruants
           from
           them
           .
           In
           all
           these
           things
           being
           fully
           perswaded
           ,
           that
           what
           they
           did
           ,
           it
           was
           obedience
           to
           the
           will
           of
           God
           ,
           and
           that
           all
           men
           should
           do
           the
           like
           ;
           there
           remained
           after
           speculation
           practise
           ,
           
           whereby
           the
           whole
           world
           thereunto
           (
           if
           it
           were
           possible
           )
           might
           be
           framed
           .
           This
           they
           saw
           could
           not
           be
           done
           ,
           but
           with
           mighty
           opposition
           and
           resistance
           :
           against
           which
           to
           strengthen
           themselues
           ,
           they
           secretly
           entred
           into
           league
           of
           association
           .
           And
           peraduenture
           considering
           ,
           that
           although
           they
           were
           many
           ,
           yet
           long
           warres
           would
           in
           time
           waste
           them
           out
           ;
           they
           began
           to
           thinke
           whether
           it
           might
           not
           be
           that
           God
           would
           haue
           them
           do
           for
           their
           speedie
           an
           mighty
           increase
           ,
           the
           same
           which
           sometime
           Gods
           owne
           chosen
           people
           ,
           the
           people
           of
           Israell
           did
           .
           Glad
           and
           faine
           they
           were
           to
           haue
           it
           so
           :
           which
           very
           desire
           was
           it selfe
           apt
           to
           breed
           both
           an
           opinion
           of
           possibilitie
           ,
           and
           a
           willingnesse
           to
           gather
           arguments
           of
           likelihood
           that
           so
           God
           himselfe
           would
           haue
           it
           .
           Nothing
           more
           cleare
           vnto
           their
           seeming
           ,
           then
           that
           a
           new
           Jerusalem
           being
           often
           spoken
           of
           in
           Scripture
           ,
           they
           vndoubtedly
           were
           themselues
           that
           newe
           Ierusalem
           ,
           and
           the
           old
           did
           by
           way
           of
           a
           certaine
           figuratiue
           resemblance
           signifie
           what
           they
           should
           both
           be
           and
           do
           .
           Here
           they
           drewe
           in
           a
           Sea
           of
           matter
           ,
           by
           applying
           all
           things
           vnto
           their
           owne
           companie
           ,
           which
           are
           any
           where
           spoken
           concerning
           diuine
           fauours
           and
           benefits
           bestowed
           vppon
           the
           old
           Common-wealth
           of
           Israell
           ;
           concluding
           that
           as
           Israell
           was
           deliuered
           out
           of
           Aegypt
           ,
           so
           they
           spiritually
           out
           of
           the
           Aegypt
           of
           this
           worldes
           seruile
           thraldome
           vnto
           sinne
           and
           superstition
           ;
           as
           Israell
           was
           to
           roote
           out
           the
           Idolatrous
           nations
           ,
           and
           to
           plant
           in
           steede
           of
           them
           a
           people
           which
           feared
           God
           ,
           so
           the
           same
           Lords
           goodwill
           and
           pleasure
           was
           nowe
           ,
           that
           these
           new
           Israelites
           should
           vnder
           the
           conduct
           of
           other
           Iosuaes
           ,
           Sampsons
           ,
           and
           Gedeons
           ,
           performe
           a
           worke
           no
           lesse
           miraculous
           in
           casting
           out
           violently
           the
           wicked
           from
           the
           earth
           ,
           and
           establishing
           the
           kingdome
           of
           Christ
           with
           perfect
           libertie
           :
           and
           therefore
           as
           the
           cause
           why
           the
           children
           of
           Israell
           tooke
           vnto
           one
           man
           many
           wiues
           ,
           might
           be
           least
           the
           casualties
           of
           warre
           should
           any
           way
           hinder
           the
           promise
           of
           God
           concerning
           their
           multitude
           from
           taking
           effect
           in
           them
           ;
           so
           it
           was
           not
           vnlike
           that
           for
           the
           necessarie
           propagation
           of
           Christes
           kingdome
           vnder
           the
           Gospell
           ,
           the
           Lord
           was
           content
           to
           allowe
           as
           much
           .
           Now
           whatsoeuer
           they
           did
           in
           such
           sort
           collect
           out
           of
           Scripture
           ,
           when
           they
           came
           to
           iustifie
           or
           perswade
           it
           vnto
           others
           ,
           all
           was
           the
           heauenly
           fathers
           
           appointment
           ,
           his
           commandement
           ,
           his
           will
           and
           charge
           .
           Which
           thing
           is
           the
           very
           point
           in
           regard
           whereof
           I
           haue
           gathered
           this
           declaration
           .
           For
           my
           purpose
           herein
           is
           to
           shew
           ,
           that
           when
           the
           minds
           of
           men
           are
           once
           erroniously
           perswaded
           that
           it
           is
           the
           will
           of
           God
           to
           haue
           those
           things
           done
           which
           they
           phancie
           ;
           their
           opinions
           are
           as
           thornes
           in
           their
           sides
           ,
           neuer
           suffering
           them
           to
           take
           rest
           till
           they
           haue
           brought
           their
           speculations
           into
           practise
           :
           the
           lets
           and
           impediments
           of
           which
           practise
           their
           restlesse
           desire
           and
           study
           to
           remoue
           ,
           leadeth
           them
           euery
           day
           forth
           by
           the
           hand
           into
           other
           more
           dangerous
           opinions
           ,
           sometimes
           quite
           &
           cleane
           contrary
           to
           their
           first
           pretended
           meanings
           :
           so
           as
           what
           will
           grow
           out
           of
           such
           errors
           as
           go
           masked
           vnder
           the
           cloake
           of
           diuine
           authority
           ,
           impossible
           it
           is
           that
           euer
           the
           wit
           of
           man
           should
           imagine
           ,
           till
           time
           haue
           brought
           forth
           the
           fruits
           of
           them
           :
           for
           which
           cause
           it
           behoueth
           wisedome
           to
           feare
           the
           sequels
           thereof
           ,
           euen
           beyond
           all
           apparant
           cause
           of
           feare
           .
           These
           men
           in
           whose
           mouthes
           at
           the
           first
           ,
           sounded
           nothing
           but
           onely
           mortification
           of
           the
           flesh
           ;
           were
           come
           at
           the
           length
           to
           thinke
           they
           might
           lawfully
           haue
           their
           sixe
           or
           seuen
           wiues
           apeece
           :
           they
           which
           at
           the
           first
           thought
           iudgement
           and
           iustice
           it selfe
           to
           be
           mercilesse
           cruelty
           ;
           accompted
           at
           the
           length
           their
           owne
           hands
           sanctified
           with
           being
           imb●ued
           in
           Christan
           bloud
           :
           they
           who
           at
           the
           first
           were
           wont
           to
           beate
           downe
           all
           dominion
           ,
           and
           to
           vrge
           against
           poore
           Constables
           ,
           
             Kings
             of
             Nations
          
           ;
           had
           at
           the
           length
           both
           Consuls
           and
           Kings
           of
           their
           owne
           erection
           amongst
           themselues
           :
           finally
           they
           which
           could
           not
           brooke
           at
           the
           first
           that
           any
           man
           should
           seeke
           ,
           no
           not
           by
           law
           ,
           the
           recouery
           of
           goods
           iniuriously
           taken
           or
           withheld
           from
           him
           ;
           were
           growne
           at
           the
           last
           to
           thinke
           they
           could
           not
           offer
           vnto
           God
           more
           acceptable
           sacrifice
           ,
           then
           by
           turning
           their
           aduersaries
           cleane
           out
           of
           house
           &
           home
           ,
           and
           by
           inriching
           thēselues
           with
           al
           kind
           of
           spoile
           and
           pillage
           ;
           
           which
           thing
           being
           laid
           to
           their
           charge
           ,
           they
           had
           in
           a
           readinesse
           their
           answer
           ,
           that
           now
           the
           time
           was
           come
           ,
           when
           according
           to
           our
           Sauiours
           promise
           ,
           
           
             The
             meeke
             ones
             must
             inherite
             the
             earth
             ,
          
           and
           that
           their
           title
           hereunto
           was
           the
           same
           which
           the
           righteous
           Israelites
           had
           vnto
           the
           goods
           of
           the
           wicked
           Aegyptians
           .
           Wherefore
           sith
           the
           world
           hath
           had
           in
           these
           men
           so
           fresh
           experience
           ,
           how
           dangerous
           such
           actiue
           errors
           are
           ,
           it
           must
           not
           offend
           you
           though
           touching
           the
           sequell
           of
           your
           present
           misperswasions
           much
           more
           be
           doubted
           ,
           then
           your
           owne
           intents
           and
           purposes
           do
           happily
           aime
           at
           .
           And
           yet
           your
           words
           already
           are
           somewhat
           ,
           when
           ye
           affirme
           that
           your
           pastors
           ,
           Doctors
           ,
           
           Elders
           ,
           and
           Deacons
           ,
           ought
           to
           be
           in
           this
           Church
           of
           England
           ,
           
             whether
             hir
             Maiestie
             and
             our
             state
             will
             or
             no
          
           ;
           when
           for
           the
           animating
           of
           your
           consederates
           ye
           publish
           the
           musters
           which
           ye
           haue
           made
           of
           your
           owne
           bands
           ,
           and
           proclaime
           them
           to
           amount
           I
           know
           not
           to
           how
           many
           thousands
           ;
           when
           ye
           threaten
           ,
           that
           sith
           neither
           your
           suites
           to
           the
           Parliament
           ,
           nor
           
           supplications
           to
           our
           Conuocation
           house
           ,
           neither
           your
           defences
           by
           writing
           ;
           nor
           chalenges
           of
           disputation
           in
           behalfe
           of
           that
           cause
           are
           able
           to
           preuaile
           ,
           
           we
           must
           blame
           our selues
           if
           to
           bring
           in
           discipline
           some
           such
           meanes
           hereafter
           be
           vsed
           as
           shall
           cause
           all
           our
           harts
           to
           ake
           .
           That
           
             things
             doubtfull
             are
             to
             be
             constered
             in
             the
             better
             part
             ,
          
           is
           a
           principle
           not
           safe
           to
           be
           followed
           in
           matters
           concerning
           the
           publique
           state
           of
           a
           common
           weale
           .
           But
           howsoever
           these
           and
           the
           like
           speeches
           be
           accompted
           as
           arrowes
           idly
           shot
           at
           randon
           ,
           without
           either
           eye
           had
           to
           any
           marke
           ,
           or
           regard
           to
           their
           lighting
           place
           :
           hath
           not
           your
           longing
           desire
           for
           the
           practise
           of
           your
           discipline
           ,
           brought
           the
           matter
           already
           vnto
           this
           demurrer
           amongst
           you
           ,
           whether
           the
           people
           and
           their
           godly
           pastors
           that
           way
           affected
           ,
           ought
           not
           to
           make
           separation
           from
           the
           rest
           ,
           and
           to
           begin
           the
           exercise
           of
           discipline
           without
           the
           licence
           of
           Ciuill
           powers
           ,
           which
           licence
           they
           haue
           sought
           for
           ,
           and
           are
           not
           heard
           ?
           Vpon
           which
           question
           as
           ye
           haue
           now
           deuided
           your selues
           ,
           the
           warier
           sort
           of
           you
           taking
           the
           one
           part
           ,
           and
           the
           forwarder
           in
           zeale
           the
           other
           ;
           so
           in
           case
           these
           earnest
           ones
           should
           preuaile
           ,
           what
           other
           sequell
           can
           any
           wise
           man
           imagine
           but
           this
           ,
           that
           hauing
           first
           resolued
           that
           attempts
           for
           discipline
           without
           superiors
           are
           lawfull
           ,
           it
           will
           follow
           in
           the
           next
           place
           to
           be
           disputed
           what
           may
           be
           attempted
           against
           superiors
           which
           will
           not
           haue
           the
           scepter
           of
           that
           discipline
           to
           rule
           ouer
           them
           ?
           Yea
           euen
           by
           you
           which
           haue
           stayed
           your selues
           from
           running
           headlong
           with
           the
           other
           sort
           ,
           somewhat
           notwithstanding
           there
           hath
           bene
           done
           without
           the
           leaue
           or
           liking
           of
           your
           lawfull
           superiors
           ,
           for
           the
           exercise
           of
           a
           part
           of
           your
           discipline
           amongst
           the
           Cleargy
           thereunto
           addicted
           .
           And
           least
           examination
           of
           principall
           parties
           therein
           should
           bring
           those
           things
           to
           light
           ,
           which
           might
           hinder
           and
           let
           your
           proceedings
           ;
           behold
           for
           a
           barre
           against
           that
           impediment
           ,
           one
           opinion
           ye
           haue
           newly
           added
           vnto
           the
           rest
           euen
           vpon
           this
           occasion
           ,
           an
           opinion
           to
           exempt
           you
           from
           taking
           oathes
           which
           may
           turne
           to
           the
           molestation
           of
           your
           brethren
           in
           that
           cause
           .
           The
           next
           neighbour
           opinion
           whereunto
           ,
           when
           occasion
           requireth
           ,
           may
           follow
           for
           dispensation
           with
           oathes
           already
           taken
           ,
           if
           they
           afterwards
           be
           found
           to
           import
           a
           necessity
           of
           detecting
           ought
           which
           may
           bring
           such
           good
           men
           into
           trouble
           or
           damage
           ,
           whatsoeuer
           the
           cause
           be
           .
           O
           mercifull
           God
           ,
           what
           mans
           wit
           is
           there
           able
           to
           found
           the
           depth
           of
           those
           daungerous
           and
           fearefull
           euils
           ,
           whereinto
           our
           weake
           and
           impotent
           nature
           is
           inclinable
           to
           sinke
           itselfe
           ,
           rather
           then
           to
           shew
           an
           acknowledgement
           of
           error
           in
           that
           which
           once
           we
           haue
           vnaduisedly
           taken
           vpon
           vs
           to
           defend
           ,
           against
           the
           streame
           as
           it
           were
           of
           a
           contrary
           publique
           resolution
           !
           Wherefore
           if
           we
           anie
           thing
           respect
           their
           error
           ,
           who
           being
           perswaded
           euen
           as
           ye
           are
           ,
           haue
           gone
           further
           vpon
           that
           perswasion
           then
           ye
           allow
           ;
           if
           we
           regard
           the
           present
           state
           of
           the
           highest
           gouernour
           
           placed
           ouer
           vs
           ,
           if
           the
           quality
           and
           disposition
           of
           our
           Nobles
           ,
           if
           the
           orders
           and
           lawes
           of
           our
           famous
           Vniuersities
           ,
           it
           the
           profession
           of
           the
           Civil
           ,
           or
           the
           practise
           of
           the
           Common
           law
           amongst
           vs
           ,
           if
           the
           mischiefes
           whereinto
           euen
           before
           our
           eyes
           so
           many
           others
           haue
           fallen
           headlong
           from
           no
           lesse
           plausible
           and
           faire
           beginnings
           then
           yours
           are
           :
           there
           is
           in
           euery
           of
           these
           considerations
           most
           iust
           cause
           to
           feare
           ,
           least
           our
           hastines
           to
           embrace
           a
           thing
           of
           so
           perilous
           consequence
           ,
           should
           cause
           posterity
           to
           feele
           those
           euils
           ,
           which
           as
           yet
           are
           more
           easie
           for
           vs
           to
           preuent
           ,
           then
           they
           would
           be
           for
           them
           to
           remedy
           .
        
         
           
           9.
           
           The
           best
           and
           safest
           way
           for
           you
           therefore
           my
           deere
           brethren
           is
           ,
           to
           call
           your
           deeds
           past
           to
           a
           new
           reckening
           ,
           to
           reexamine
           the
           cause
           ye
           haue
           taken
           in
           hand
           ,
           and
           to
           try
           it
           euen
           point
           by
           point
           ,
           argument
           by
           argument
           ,
           with
           all
           the
           diligent
           exactnesse
           ye
           can
           ;
           to
           lay
           aside
           the
           gall
           of
           that
           bitternesse
           wherein
           your
           minds
           haue
           hitherto
           ouer
           abounded
           ,
           and
           with
           meeknesse
           to
           search
           the
           truth
           .
           Thinke
           ye
           are
           men
           ,
           deeme
           it
           not
           impossible
           for
           you
           to
           erre
           :
           sift
           vnpartially
           your
           owne
           hearts
           ,
           whether
           it
           be
           force
           of
           reason
           ,
           or
           vehemency
           of
           affection
           ,
           which
           hath
           bred
           ,
           and
           still
           doth
           feed
           these
           opinions
           in
           you
           .
           If
           truth
           do
           any
           where
           manifest
           it selfe
           ,
           seeke
           not
           to
           smother
           it
           with
           glosing
           delusions
           ,
           acknowledge
           the
           greatnesse
           thereof
           ,
           and
           thinke
           it
           your
           best
           victory
           when
           the
           same
           doth
           preuaile
           ouer
           you
           .
        
         
           That
           ye
           haue
           bene
           earnest
           in
           speaking
           or
           writing
           againe
           and
           againe
           the
           contrary
           way
           ,
           should
           be
           no
           blemish
           or
           discredit
           at
           all
           vnto
           you
           .
           Amongst
           so
           many
           so
           huge
           volumes
           as
           the
           infinite
           paines
           of
           Saint
           Augustine
           haue
           brought
           foorth
           ,
           what
           one
           hath
           gotten
           him
           greater
           loue
           ,
           commendation
           and
           honour
           ,
           then
           the
           booke
           wherein
           he
           carefully
           collecteth
           his
           owne
           ouersights
           ,
           and
           sincerely
           condemneth
           them
           ?
           Many
           speeches
           there
           are
           of
           Iobes
           ,
           whereby
           his
           wisedome
           and
           other
           vertues
           may
           appeare
           :
           but
           the
           glory
           of
           an
           ingenuous
           mind
           he
           hath
           purchased
           by
           these
           words
           onely
           ,
           
           
             Behold
             ,
             I
             will
             lay
             mine
             hand
             on
             my
             mouth
             ;
             I
             haue
             spoken
             once
             ,
             yet
             will
             I
             not
             therefore
             maintaine
             argument
             ;
             yea
             twice
             ,
             howbeit
             for
             that
             cause
             further
             I
             will
             not
             proceed
             .
          
           Farre
           more
           comfort
           it
           were
           for
           vs
           (
           so
           small
           is
           the
           ioy
           we
           take
           in
           these
           strifes
           )
           to
           labour
           vnder
           the
           same
           yoke
           ,
           as
           men
           that
           looke
           for
           the
           same
           eternall
           reward
           of
           their
           labours
           ,
           to
           be
           ioyned
           with
           you
           in
           bands
           of
           indissoluble
           loue
           and
           amity
           ,
           to
           liue
           as
           if
           our
           persons
           being
           many
           our
           soules
           were
           but
           one
           ,
           rather
           then
           in
           such
           dismembred
           sort
           to
           spend
           our
           few
           and
           wretched
           daies
           in
           a
           tedious
           prosecuting
           of
           wearisome
           contentions
           ▪
           the
           end
           whereof
           ,
           if
           they
           haue
           not
           some
           speedy
           ende
           ,
           will
           be
           heauie
           euen
           on
           both
           sides
           .
           Brought
           alreadie
           we
           are
           euen
           to
           that
           estate
           which
           Gregorie
           Nazianzene
           mournefully
           describeth
           ,
           saying
           .
        
         
         
           
             My
             minde
             leadeth
             mee
          
           (
           sith
           there
           is
           no
           other
           remedie
           )
           
             to
             flye
             and
             to
             conuey
             my selfe
             into
             some
             corner
             out
             of
             sight
             ,
          
           
           
             where
             I
             may
             scape
             from
             this
             cloudie
             tempest
             of
             malitiousnesse
             ,
             whereby
             all
             parts
             are
             entred
             into
             a
             deadly
             warre
             amongst
             themselues
             ,
             and
             that
             little
             remnant
             of
             loue
             which
             was
             ,
             is
             now
             consumed
             to
             nothing
             .
             The
             onely
             godlines
             we
             glory
             in
             ,
             is
             to
             finde
             out
             somewhat
             whereby
             we
             may
             iudge
             others
             to
             be
             vngodly
             .
             Each
             others
             faults
             we
             obserue
             ,
             as
             matter
             of
             exprobration
             ,
             and
             not
             of
             griefe
             .
             By
             these
             meanes
             wee
             are
             growne
             hateful
             in
             the
             eyes
             of
             the
             Heathens
             themselues
             ;
             and
             (
             which
             woundeth
             vs
             the
             mo●e
             deeply
             )
             able
             we
             are
             not
             to
             denie
             but
             that
             we
             haue
             deserued
             their
             hatred
             .
             With
             the
             better
             sort
             of
             our
             owne
             ,
             our
             fame
             and
             credit
             is
             cleane
             lost
             .
             The
             lesse
             wee
             are
             to
             maruell
             if
             they
             iudge
             vilely
             of
             vs
             ,
             who
             although
             we
             did
             well
             ,
             would
             hardly
             allow
             therof
             .
             On
             our
             backs
             they
             also
             build
             that
             are
             lewd
             ,
             and
             what
             we
             obiect
             one
             against
             an
             other
             ,
             the
             same
             they
             vse
             to
             the
             vtter
             scorne
             and
             disgrace
             of
             vs
             all
             .
             This
             we
             haue
             gained
             by
             our
             mutuall
             home-dissentions
             .
             This
             we
             are
             worthily
             rewarded
             with
             ,
             which
             are
             more
             forward
             to
             striue
             ,
             then
             becommeth
             men
             of
             vertuous
             and
             mild
             disposition
             .
          
           But
           our
           trust
           in
           the
           almightie
           is
           ,
           that
           with
           vs
           contentions
           are
           now
           at
           their
           highest
           floate
           ,
           and
           that
           the
           day
           will
           come
           (
           for
           what
           cause
           of
           despaire
           is
           there
           )
           when
           the
           passiōs
           of
           former
           enmitie
           being
           allaied
           ,
           we
           shal
           with
           ten
           times
           redoubled
           tokens
           of
           our
           vnfainedly
           reconciled
           loue
           ,
           shewe
           our selues
           each
           towards
           other
           the
           same
           ,
           which
           Ioseph
           and
           the
           brethren
           of
           Ioseph
           were
           at
           the
           time
           of
           their
           enteruiew
           in
           Aegypt
           .
           Our
           comfortable
           expectation
           and
           most
           thirstie
           desire
           whereof
           what
           man
           soeuer
           amongst
           you
           shall
           any
           way
           helpe
           to
           satisfie
           ,
           (
           as
           we
           truly
           hope
           there
           is
           no
           one
           amongst
           you
           but
           some
           way
           or
           other
           will
           )
           the
           blessings
           of
           the
           God
           of
           peace
           both
           in
           this
           world
           and
           in
           the
           world
           to
           come
           ,
           be
           vppon
           him
           moe
           then
           the
           starres
           of
           the
           firmament
           in
           number
           .
        
      
       
         
         
           VVhat
           things
           are
           handled
           in
           the
           Bookes
           following
           .
        
         
           THe
           first
           Booke
           ,
           concerning
           lawes
           in
           generall
           .
        
         
           The
           second
           ,
           of
           the
           vse
           of
           diuine
           lawe
           conteined
           in
           scripture
           ;
           whether
           that
           be
           the
           onely
           lawe
           which
           ought
           to
           serue
           for
           our
           direction
           in
           all
           things
           without
           exception
           .
        
         
           The
           third
           ,
           of
           lawes
           concerning
           Ecclesiasticall
           Politie
           ;
           whether
           the
           forme
           thereof
           be
           in
           scripture
           so
           set
           downe
           ,
           that
           no
           addition
           or
           change
           is
           lawfull
           .
        
         
           The
           fourth
           ,
           of
           generall
           exceptions
           taken
           against
           the
           lawes
           of
           our
           politie
           ,
           as
           being
           popish
           and
           banished
           out
           of
           certaine
           reformed
           Churches
           .
        
         
           The
           fift
           ,
           of
           our
           lawes
           that
           concerne
           the
           publike
           religious
           duties
           of
           the
           Church
           ;
           and
           the
           maner
           of
           bestowing
           that
           power
           of
           order
           which
           inableth
           men
           in
           sundrie
           degrees
           and
           callings
           to
           execute
           the
           same
           .
        
         
           The
           sixt
           ,
           of
           the
           power
           of
           iurisdiction
           ,
           which
           the
           reformed
           platforme
           claymeth
           vnto
           lay-elders
           ,
           with
           others
           .
        
         
           The
           seauenth
           ,
           of
           the
           power
           of
           iurisdiction
           and
           the
           honor
           which
           is
           annexed
           thereunto
           in
           Bishops
           .
        
         
           The
           eighth
           ,
           of
           the
           power
           of
           ecclesiasticall
           dominion
           or
           supreme
           authoritie
           ,
           which
           with
           vs
           the
           highest
           gouernour
           or
           Prince
           hath
           ,
           as
           well
           in
           regard
           of
           domesticall
           iurisdictions
           ,
           as
           of
           that
           other
           forreinly
           claimed
           by
           the
           Bishop
           of
           Rome
           .
        
      
    
     
       
         
         
           The
           first
           Booke
           :
           Concerning
           Lawes
           ,
           and
           their
           seuerall
           kindes
           in
           generall
           .
        
         
           
             The
             matter
             conteined
             in
             this
             first
             Booke
             .
          
           
             
               1
               THe
               cause
               of
               writing
               this
               generall
               discourse
               concerning
               lawes
               ▪
            
             
               2
               Of
               that
               lawe
               which
               God
               from
               before
               the
               beginning
               hath
               set
               for
               himselfe
               to
               doe
               all
               the
               things
               by
               .
            
             
               3
               The
               law
               which
               natural
               agents
               obserue
               ,
               &
               their
               necessary
               maner
               of
               keeping
               it
               ▪
            
             
               4
               The
               lawe
               which
               the
               Angels
               of
               God
               obey
               .
            
             
               5
               The
               lawe
               whereby
               man
               is
               in
               his
               actions
               directed
               to
               the
               imitation
               of
               God.
               
            
             
               6
               Mens
               first
               beginning
               to
               vnderstand
               that
               lawe
               .
            
             
               7
               Of
               mans
               will
               ,
               which
               is
               the
               first
               thing
               that
               lawes
               of
               action
               are
               made
               to
               guide
               .
            
             
               8
               Of
               the
               naturall
               finding
               out
               of
               lawes
               by
               the
               light
               of
               reason
               to
               guide
               the
               will
               vnto
               that
               which
               is
               good
               .
            
             
               9
               Of
               the
               benefit
               of
               keeping
               that
               lawe
               which
               reason
               teacheth
               .
            
             
               10
               How
               reason
               doth
               lead
               men
               vnto
               the
               making
               of
               humane
               lawes
               whereby
               politique
               societies
               are
               gouerned
               ,
               and
               to
               agreement
               about
               lawes
               whereby
               the
               fellowship
               or
               communion
               of
               independent
               societies
               standeth
               .
            
             
               11
               Wherefore
               God
               hath
               by
               scripture
               further
               made
               knowne
               such
               supernaturall
               lawes
               as
               do
               serue
               for
               mens
               direction
               .
            
             
               12
               The
               cause
               why
               so
               many
               naturall
               or
               rationall
               lawes
               are
               set
               downe
               in
               holy
               scripture
               .
            
             
               13
               The
               benefit
               of
               hauing
               diuine
               lawes
               written
               .
            
             
               14
               The
               sufficiencie
               of
               scripture
               vnto
               the
               end
               for
               which
               it
               was
               instituted
               .
            
             
               15
               Of
               lawes
               positiue
               conteined
               in
               scripture
               ,
               the
               mutabilitie
               of
               certaine
               of
               them
               ,
               and
               the
               generall
               vse
               of
               scripture
               .
            
             
               16
               A
               conclusion
               ,
               shewing
               how
               all
               this
               belongeth
               to
               the
               cause
               in
               question
               .
            
          
        
         
           HE
           that
           goeth
           about
           to
           perswade
           a
           multitude
           ,
           
           that
           they
           are
           not
           so
           well
           gouerned
           as
           they
           ought
           to
           be
           ,
           shal
           neuer
           wāt
           attentiue
           &
           fauourable
           hearers
           ;
           because
           they
           know
           the
           manifold
           defects
           whereunto
           euery
           kind
           of
           regiment
           is
           subiect
           ,
           but
           the
           secret
           lets
           and
           difficulties
           ▪
           which
           in
           publike
           proceedings
           are
           innumerable
           &
           ineuitable
           ,
           they
           haue
           not
           ordinarily
           the
           iudgement
           to
           consider
           .
           And
           bec●●se
           such
           as
           openly
           reproue
           supposed
           disorders
           of
           state
           are
           taken
           for
           principall
           friendes
           to
           the
           common
           benefite
           of
           all
           ,
           and
           for
           men
           that
           carry
           singular
           freedome
           of
           mind
           ;
           vnder
           this
           faire
           and
           plausible
           colour
           whatsoeuer
           they
           vtter
           passeth
           for
           
           good
           and
           currant
           .
           That
           which
           wanteth
           in
           the
           waight
           of
           their
           speech
           ,
           is
           supplyed
           by
           the
           aptnes
           of
           mens
           minds
           to
           accept
           and
           beleeue
           it
           .
           Whereas
           on
           the
           other
           side
           ,
           if
           we
           maintaine
           thinges
           that
           are
           established
           ,
           wee
           haue
           not
           onely
           to
           striue
           with
           a
           number
           of
           heauie
           preiudices
           deepely
           rooted
           in
           the
           hearts
           of
           men
           ,
           who
           thinke
           that
           herein
           we
           serue
           the
           time
           ,
           and
           speake
           in
           fauour
           of
           the
           present
           state
           ,
           because
           thereby
           we
           eyther
           hold
           or
           seeke
           preferment
           ;
           but
           also
           to
           beare
           such
           exceptions
           as
           minds
           so
           auerted
           before
           hand
           vsually
           take
           against
           that
           which
           they
           are
           loath
           should
           be
           powred
           into
           them
           .
           Albeit
           therefore
           much
           of
           that
           we
           are
           to
           speake
           in
           this
           present
           cause
           ,
           may
           seeme
           to
           a
           number
           perhaps
           tedious
           ,
           perhaps
           obscure
           ,
           darke
           ,
           and
           intricate
           ,
           (
           for
           many
           talke
           of
           the
           truth
           ,
           which
           neuer
           sounded
           the
           depth
           from
           whence
           it
           springeth
           ,
           and
           therfore
           when
           they
           are
           led
           thereunto
           they
           are
           soone
           weary
           ,
           as
           men
           drawne
           from
           those
           beaten
           pathes
           wherewith
           they
           haue
           bene
           inured
           )
           :
           yet
           this
           may
           not
           so
           farre
           preuaile
           ,
           as
           to
           cut
           off
           that
           which
           the
           matter
           it selfe
           requireth
           ,
           howsoeuer
           the
           nice
           humour
           of
           some
           be
           therewith
           pleased
           or
           no.
           They
           vnto
           whom
           we
           shall
           seeme
           tedious
           ,
           are
           in
           no
           wise
           iniuried
           by
           vs
           ,
           because
           it
           is
           in
           their
           owne
           hands
           to
           spare
           that
           labour
           which
           they
           are
           not
           willing
           to
           endure
           .
           And
           if
           any
           complaine
           of
           obscuritie
           ,
           they
           must
           consider
           ,
           that
           in
           these
           matters
           it
           commeth
           no
           otherwise
           to
           passe
           ,
           then
           in
           sundry
           the
           workes
           both
           of
           art
           and
           also
           of
           nature
           ,
           where
           that
           which
           hath
           greatest
           force
           in
           the
           very
           things
           we
           see
           ,
           is
           notwithstanding
           it selfe
           oftentimes
           not
           seene
           .
           The
           statelinesse
           of
           houses
           ,
           the
           goodlines
           of
           trees
           ,
           when
           we
           behold
           them
           delighteth
           the
           eye
           ;
           but
           that
           foundation
           which
           beareth
           vp
           the
           one
           ,
           that
           roote
           which
           ministreth
           vnto
           the
           other
           nourishment
           and
           life
           ,
           is
           in
           the
           bosome
           of
           the
           earth
           concealed
           ;
           &
           if
           there
           be
           at
           any
           time
           occasion
           to
           search
           into
           it
           ,
           such
           labour
           is
           then
           more
           necessary
           then
           pleasant
           ,
           both
           to
           them
           which
           vndertake
           it
           ,
           and
           for
           the
           lookers
           on
           .
           In
           like
           manner
           the
           vse
           and
           benefite
           of
           good
           lawes
           ,
           all
           that
           liue
           vnder
           them
           may
           enioy
           with
           delight
           and
           comfort
           ,
           albeit
           the
           groundes
           and
           first
           originall
           causes
           from
           whence
           they
           haue
           sprung
           be
           vnknowne
           ,
           as
           to
           the
           greatest
           part
           of
           men
           they
           are
           .
           But
           when
           they
           who
           withdraw
           their
           obedience
           ,
           pretend
           that
           the
           lawes
           which
           they
           should
           obey
           are
           corrupt
           and
           vitious
           ;
           for
           better
           examination
           of
           their
           qualitie
           ,
           it
           behoueth
           the
           very
           foundation
           and
           roote
           ,
           the
           highest
           welspring
           and
           fountaine
           of
           them
           to
           be
           discouered
           .
           Which
           because
           wee
           are
           not
           oftentimes
           accustomed
           to
           doe
           ,
           when
           wee
           doe
           it
           ,
           the
           paines
           wee
           take
           are
           more
           needefull
           a
           great
           deale
           then
           acceptable
           ,
           and
           the
           matters
           which
           wee
           handle
           seeme
           by
           reason
           of
           newnesse
           ,
           (
           till
           the
           minde
           grow
           better
           acquainted
           with
           them
           )
           darke
           ,
           intricate
           and
           vnfamiliar
           .
           For
           as
           much
           helpe
           whereof
           as
           may
           be
           in
           this
           case
           ,
           I
           haue
           endeuoured
           throughout
           the
           body
           of
           this
           whole
           discourse
           ,
           that
           euery
           former
           part
           might
           giue
           strength
           vnto
           all
           that
           followe
           ,
           and
           euery
           later
           bring
           some
           light
           vnto
           all
           before
           .
           So
           that
           if
           the
           iudgements
           of
           men
           doe
           but
           holde
           themselues
           in
           suspence
           as
           touching
           these
           first
           more
           generall
           meditations
           ,
           till
           in
           order
           they
           haue
           perused
           the
           rest
           that
           ensue
           :
           what
           may
           seeme
           darke
           at
           the
           first
           will
           afterwardes
           be
           founde
           more
           plaine
           ,
           euen
           as
           the
           later
           particular
           decisions
           will
           appeare
           I
           doubt
           not
           more
           strong
           ,
           when
           the
           other
           haue
           beene
           read
           before
           .
           The
           lawes
           of
           the
           Church
           ,
           whereby
           for
           so
           many
           ages
           together
           wee
           haue
           bene
           guided
           in
           the
           exercise
           of
           Christian
           religion
           and
           the
           seruice
           of
           the
           true
           God
           ,
           our
           rites
           ,
           customes
           ,
           and
           orders
           of
           Ecclesiasticall
           gouernment
           ,
           are
           called
           in
           
           question
           ;
           wee
           are
           accused
           as
           men
           that
           will
           not
           haue
           Christ
           Iesus
           to
           rule
           ouer
           them
           ,
           but
           haue
           wilfully
           cast
           his
           statutes
           behinde
           their
           backes
           ,
           hating
           to
           bee
           reformed
           ,
           and
           made
           subiect
           vnto
           the
           scepter
           of
           his
           discipline
           .
           Behold
           therefore
           wee
           offer
           the
           lawes
           whereby
           wee
           liue
           vnto
           the
           generall
           triall
           and
           iudgement
           of
           the
           whole
           world
           ;
           hartily
           beseeching
           almightie
           God
           ,
           whome
           wee
           desire
           to
           serue
           according
           to
           his
           owne
           will
           ,
           that
           both
           wee
           and
           others
           (
           all
           kinde
           of
           partiall
           affection
           being
           cleane
           laide
           aside
           )
           may
           haue
           eyes
           to
           see
           ,
           and
           hearts
           to
           embrace
           ,
           the
           things
           that
           in
           his
           sight
           are
           most
           acceptable
           .
           And
           because
           the
           point
           about
           which
           wee
           striue
           is
           the
           qualitie
           of
           our
           lawes
           ,
           our
           first
           entrance
           hereinto
           cannot
           better
           be
           made
           ,
           then
           with
           consideration
           of
           the
           nature
           of
           lawe
           in
           generall
           ,
           and
           of
           that
           lawe
           which
           giueth
           life
           vnto
           all
           the
           rest
           which
           are
           commendable
           iust
           and
           good
           ,
           n●mely
           the
           lawe
           whereby
           the
           Eternall
           himselfe
           doth
           worke
           .
           Proceeding
           from
           hence
           to
           the
           lawe
           ,
           first
           of
           nature
           ,
           then
           of
           scripture
           ,
           we
           shall
           haue
           the
           easier
           accesse
           vnto
           those
           things
           which
           come
           after
           to
           be
           debated
           ,
           concerning
           the
           particular
           cause
           and
           question
           which
           wee
           haue
           in
           hand
           .
        
         
           2
           All
           thinges
           that
           are
           ,
           haue
           some
           operation
           not
           violent
           or
           casuall
           .
           
           Neither
           doth
           any
           thing
           euer
           begin
           to
           exercise
           the
           same
           ,
           without
           some
           foreconceiued
           ende
           for
           which
           it
           worketh
           .
           And
           the
           ende
           which
           it
           worketh
           for
           is
           not
           obteined
           ,
           vnlesse
           the
           worke
           bee
           also
           fit
           to
           obteine
           it
           by
           .
           For
           vnto
           euery
           ende
           euery
           operation
           will
           not
           serue
           .
           That
           which
           doth
           assigne
           vnto
           each
           thing
           the
           kinde
           ,
           that
           which
           doth
           moderate
           the
           force
           and
           power
           ,
           that
           which
           doth
           appoint
           the
           forme
           and
           measure
           of
           working
           ,
           the
           same
           we
           tearme
           a
           Lawe
           .
           So
           that
           no
           certaine
           ende
           could
           euer
           bee
           attained
           ,
           vnlesse
           the
           actions
           whereby
           it
           is
           attained
           were
           regular
           ,
           that
           is
           to
           say
           ,
           made
           suteable
           ,
           fit
           and
           correspondent
           vnto
           their
           ende
           ,
           by
           some
           Canon
           rule
           or
           lawe
           .
           Which
           thing
           doth
           first
           take
           plac●
           in
           the
           workes
           euen
           of
           God
           himselfe
           .
           All
           thinges
           therefore
           doe
           worke
           after
           a
           sort
           according
           to
           lawe
           :
           all
           other
           thinges
           according
           to
           a
           lawe
           ,
           whereof
           some
           superiours
           vnto
           whome
           they
           are
           subiect
           is
           author
           ;
           onely
           the
           workes
           and
           operations
           of
           God
           ,
           haue
           him
           both
           for
           their
           worker
           ,
           and
           for
           the
           lawe
           whereby
           they
           are
           wrought
           .
           The
           being
           of
           God
           ,
           is
           a
           kinde
           of
           lawe
           to
           his
           working
           :
           for
           that
           perfection
           which
           God
           is
           ,
           giueth
           perfection
           to
           that
           hee
           doth
           .
           Those
           naturall
           ,
           necessary
           ,
           and
           internall
           operations
           of
           God
           ,
           the
           generation
           of
           the
           Sonne
           ,
           the
           proceeding
           of
           the
           Spirit
           ,
           are
           without
           the
           compasse
           of
           my
           present
           intent
           :
           which
           is
           to
           touch
           onely
           such
           operations
           as
           haue
           their
           beginning
           and
           being
           by
           a
           voluntary
           purpose
           ,
           wherewith
           God
           hath
           eternally
           decreed
           when
           and
           how
           they
           should
           bee
           .
           Which
           eternall
           decree
           is
           that
           wee
           tearme
           an
           eternall
           lawe
           .
           Dangerous
           it
           were
           for
           the
           feeble
           braine
           of
           man
           to
           wade
           farre
           into
           the
           doings
           of
           the
           most
           High
           ;
           whome
           although
           to
           knowe
           bee
           life
           ,
           and
           ioy
           to
           make
           mention
           of
           his
           name
           ;
           yet
           our
           soundest
           knowledge
           is
           ,
           to
           know
           that
           wee
           know
           him
           not
           as
           indeede
           hee
           is
           ,
           neither
           can
           know
           him
           ;
           and
           our
           safest
           eloquence
           concerning
           him
           is
           our
           silence
           when
           we
           confesse
           without
           confession
           ,
           that
           his
           glory
           is
           inexplicable
           ,
           his
           greatnesse
           aboue
           our
           capacitie
           and
           reach
           .
           Hee
           is
           aboue
           ,
           and
           wee
           vpon
           earth
           ;
           therefore
           it
           behoueth
           our
           wordes
           to
           bee
           warie
           and
           fewe
           ,
           Our
           God
           is
           one
           ,
           or
           rather
           very
           onenesse
           ,
           and
           meere
           vnitie
           ,
           hauing
           nothing
           but
           it selfe
           in
           it selfe
           ,
           and
           not
           consisting
           (
           as
           all
           things
           doe
           besides
           God
           )
           of
           many
           things
           .
           In
           which
           essentiall
           vnitie
           of
           God
           ,
           a
           Trinitie
           personall
           neuerthelesse
           subsisteth
           ,
           
           after
           a
           maner
           far
           exceeding
           the
           possibilitie
           of
           mans
           conceipt
           .
           The
           works
           which
           outwardly
           are
           of
           God
           ,
           they
           are
           in
           such
           sort
           of
           him
           being
           one
           ,
           that
           each
           person
           hath
           in
           them
           somewhat
           peculiar
           and
           proper
           .
           For
           being
           three
           ,
           and
           they
           all
           subsisting
           in
           the
           essence
           of
           one
           deitie
           ;
           from
           the
           Father
           ,
           by
           the
           Sonne
           ,
           through
           the
           Spirit
           ,
           
           all
           things
           are
           .
           That
           which
           the
           Sonne
           doth
           heare
           of
           the
           Father
           ,
           and
           which
           the
           Spirit
           doth
           receiue
           of
           the
           Father
           &
           the
           Sonne
           ,
           the
           same
           we
           haue
           at
           the
           hāds
           of
           the
           Spirit
           ,
           as
           being
           the
           last
           ,
           and
           therfore
           the
           nearest
           vnto
           vs
           in
           order
           ,
           although
           in
           power
           the
           same
           with
           the
           second
           and
           the
           first
           .
           The
           wise
           and
           learned
           among
           the
           very
           Heathens
           themselues
           ,
           haue
           all
           acknowledged
           some
           first
           cause
           ,
           whereupon
           originally
           the
           being
           of
           all
           things
           dependeth
           .
           Neither
           haue
           they
           otherwise
           spoken
           of
           that
           cause
           ,
           then
           as
           an
           Agent
           ,
           which
           knowing
           what
           and
           why
           it
           worketh
           ,
           obserueth
           in
           working
           a
           most
           exact
           order
           or
           lawe
           .
           Thus
           much
           is
           signified
           by
           that
           which
           Homer
           mentioneth
           ,
           a
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           Thus
           much
           acknowledged
           by
           
             Mercurius
             Trismegist
          
           .
           b
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           Thus
           much
           cōfest
           by
           Anaxagoras
           &
           Plato
           terming
           the
           maker
           of
           the
           world
           an
           Intellectual
           worker
           .
           Finally
           the
           Stoikes
           ,
           although
           imagining
           the
           first
           cause
           of
           all
           things
           to
           be
           fire
           ,
           held
           neuerthelesse
           that
           the
           same
           fire
           hauing
           arte
           ,
           did
           c
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           They
           all
           confesse
           therfore
           in
           the
           working
           of
           that
           first
           cause
           ,
           that
           counsell
           is
           vsed
           ,
           reason
           followed
           ,
           a
           way
           obserued
           ,
           that
           is
           to
           say
           ,
           constant
           order
           and
           law
           is
           kept
           ,
           wherof
           it selfe
           must
           needs
           be
           author
           vnto
           it selfe
           .
           Otherwise
           it
           should
           haue
           some
           worthier
           and
           higher
           to
           direct
           it
           ,
           and
           so
           could
           not
           it selfe
           be
           the
           first
           .
           Being
           the
           first
           ,
           it
           can
           haue
           no
           other
           then
           it selfe
           to
           be
           the
           author
           of
           that
           law
           which
           it
           willingly
           worketh
           by
           ▪
           God
           therefore
           is
           a
           law
           both
           to
           himselfe
           ,
           and
           to
           all
           other
           things
           besides
           .
           To
           himselfe
           he
           is
           a
           law
           in
           all
           those
           things
           whereof
           our
           Sauiour
           speaketh
           ,
           saying
           ,
           
             My
             Father
             worketh
             as
             yet
          
           ,
           
           
             so
             I.
          
           God
           worketh
           nothing
           without
           cause
           .
           All
           those
           things
           which
           are
           done
           by
           him
           ,
           haue
           some
           ende
           for
           which
           they
           are
           done
           :
           and
           the
           ende
           for
           which
           they
           are
           done
           ,
           is
           a
           reason
           of
           his
           will
           to
           do
           them
           .
           His
           will
           had
           not
           inclined
           to
           create
           woman
           ,
           but
           that
           he
           saw
           it
           could
           not
           be
           wel
           if
           she
           were
           not
           created
           ,
           
           
             Non
             est
             bonum
             ,
             It
             is
             not
             good
             man
             should
             be
             alone
             ,
          
           Therfore
           let
           vs
           make
           an
           helper
           for
           him
           .
           That
           and
           nothing
           else
           is
           done
           by
           God
           ,
           which
           to
           leaue
           vndone
           were
           not
           so
           good
           .
           If
           therfore
           it
           bee
           demanded
           ,
           why
           God
           hauing
           power
           &
           hability
           infinit
           ,
           th'
           effects
           notwithstāding
           of
           that
           power
           are
           all
           so
           limited
           as
           wee
           see
           they
           are
           :
           the
           reason
           hereof
           is
           ,
           the
           end
           which
           he
           hath
           proposed
           ,
           and
           the
           lawe
           whereby
           his
           wisedome
           hath
           ,
           stinted
           th'
           effects
           of
           his
           power
           in
           such
           sort
           ,
           that
           it
           doth
           not
           worke
           infinitely
           ,
           but
           correspōdently
           vnto
           that
           end
           for
           which
           it
           worketh
           ,
           euen
           al
           things
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
           in
           most
           decent
           and
           comely
           sort
           ,
           all
           things
           in
           
             measure
             ,
             number
             ,
             &
             waight
             .
          
           The
           generall
           ende
           of
           Gods
           external
           working
           ,
           is
           the
           exercise
           of
           his
           most
           glorious
           and
           most
           abundant
           vertue
           :
           Which
           abundance
           doth
           shew
           it selfe
           in
           varietie
           ,
           and
           for
           that
           cause
           this
           varietie
           is
           oftentimes
           in
           scripture
           exprest
           by
           the
           name
           of
           
             riches
             .
             The
             Lord
             hath
             made
             all
             things
             for
             his
             owne
             sake
             .
          
           
           Not
           that
           any
           thing
           is
           made
           to
           be
           beneficial
           vnto
           him
           ,
           
           but
           all
           things
           for
           him
           to
           shew
           beneficence
           and
           grace
           in
           them
           .
           The
           particular
           drift
           of
           euery
           acte
           proceeding
           externally
           from
           God
           ,
           
           we
           are
           not
           able
           to
           discerne
           ,
           and
           therefore
           cannot
           alwaies
           giue
           the
           proper
           and
           certaine
           reason
           of
           his
           works
           .
           Howbeit
           vndoubtedly
           a
           proper
           and
           certaine
           reason
           there
           is
           of
           euery
           finite
           worke
           of
           God
           ,
           in
           as
           much
           as
           there
           is
           a
           law
           imposed
           vpon
           it
           ;
           which
           if
           there
           were
           not
           ,
           it
           should
           be
           infinite
           euen
           as
           the
           worker
           himselfe
           is
           .
           They
           erre
           therfore
           who
           think
           that
           of
           the
           will
           of
           God
           to
           doe
           this
           or
           that
           ,
           there
           is
           no
           reason
           
           besides
           his
           will.
           Many
           times
           no
           reason
           knowne
           to
           vs
           ;
           but
           that
           there
           is
           no
           reason
           thereof
           ,
           I
           iudge
           it
           most
           vnreasonable
           to
           imagine
           ,
           in
           as
           much
           as
           hee
           worketh
           all
           things
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           not
           onely
           according
           to
           his
           owne
           will
           ,
           
           but
           
             the
             counsell
             of
             his
             owne
             will.
          
           And
           whatsoeuer
           is
           done
           with
           counsell
           or
           wise
           resolution
           ,
           hath
           of
           necessitie
           some
           reason
           why
           it
           should
           be
           done
           ,
           albeit
           that
           reason
           bee
           to
           vs
           in
           somethings
           so
           secret
           ,
           that
           it
           forceth
           the
           wit
           of
           man
           to
           stand
           ,
           as
           the
           blessed
           Apostle
           himself
           doth
           ,
           amazed
           therat
           ,
           
           
             O
             the
             depth
             of
             the
             riches
             both
             of
             the
             wisdome
             and
             knowledge
             of
             God
             ,
             How
             vnsearchable
             are
             his
             iudgements
             ,
             &
             c
          
           !
           That
           law
           eternall
           which
           God
           himself
           hath
           made
           to
           himselfe
           ,
           and
           therby
           worketh
           all
           things
           wherof
           he
           is
           the
           cause
           and
           author
           ;
           that
           law
           in
           the
           admirable
           frame
           wherof
           shineth
           with
           most
           perfect
           beautie
           the
           countenance
           of
           that
           wisdome
           which
           hath
           testified
           concerning
           her self
           ,
           
             The
             lord
             possessed
             me
             in
             the
             beginning
             of
             his
             way
             ,
          
           
           
             euē
             before
             his
             works
             of
             old
             I
             was
             set
             vp
          
           ;
           that
           lawe
           which
           hath
           bene
           the
           patterne
           to
           make
           ,
           and
           is
           the
           Carde
           to
           guide
           the
           world
           by
           ;
           that
           law
           which
           hath
           bene
           of
           God
           ,
           and
           with
           God
           euerlastingly
           ;
           that
           law
           the
           author
           and
           obseruer
           whereof
           is
           one
           only
           God
           to
           be
           blessed
           for
           euer
           ;
           how
           should
           either
           men
           or
           Angels
           be
           able
           perfectly
           to
           behold
           ?
           The
           booke
           of
           this
           law
           we
           are
           neither
           able
           nor
           worthy
           to
           open
           and
           looke
           into
           .
           That
           little
           thereof
           which
           we
           darkly
           apprehend
           ,
           we
           admire
           ;
           the
           rest
           with
           religious
           ignorance
           we
           humbly
           &
           meekly
           adore
           .
           Seeing
           therfore
           that
           according
           to
           this
           law
           he
           worketh
           ,
           
             of
             whom
             ,
             through
             whom
             ,
             &
             for
             whom
             are
             all
             things
          
           ;
           althogh
           there
           seeme
           vnto
           vs
           cōfusion
           &
           disorder
           in
           th'
           affaires
           of
           this
           present
           world
           ▪
           
           
             Tamen
             quon
             !
             am
             bonus
             mund●
             rector
             temperat
             ,
             rectè
             fieri
             cuncta
             ne
             dubites
             ,
          
           Let
           no
           man
           doubt
           but
           that
           euery
           thing
           is
           wel
           done
           ,
           because
           the
           world
           is
           ruled
           by
           so
           good
           a
           guide
           ,
           
           as
           transgresseth
           not
           his
           owne
           law
           ,
           then
           which
           nothing
           can
           be
           more
           absolute
           ,
           perfect
           &
           iust
           .
           The
           law
           wherby
           he
           worketh
           ,
           is
           eternall
           ,
           and
           therfore
           can
           haue
           no
           shew
           or
           colour
           of
           mutability
           :
           for
           which
           cause
           a
           part
           of
           that
           law
           being
           opened
           in
           the
           promises
           which
           God
           hath
           made
           ,
           (
           because
           his
           promises
           are
           nothing
           else
           but
           declarations
           what
           God
           will
           do
           for
           the
           good
           of
           men
           )
           touching
           those
           promises
           the
           Apostle
           hath
           witnessed
           ,
           that
           God
           may
           as
           possibly
           denie
           himselfe
           and
           not
           be
           God
           ;
           
           as
           faile
           to
           performe
           them
           .
           And
           cōcerning
           the
           counsel
           of
           God
           ,
           he
           termeth
           it
           likewise
           a
           thing
           vnchangeable
           ;
           the
           counsel
           of
           God
           ,
           
           and
           that
           law
           of
           God
           wherof
           now
           we
           speake
           ,
           being
           one
           .
           Nor
           is
           the
           freedome
           of
           the
           wil
           of
           God
           any
           whit
           abated
           ,
           let
           or
           hindered
           by
           meanes
           of
           this
           ;
           because
           the
           impositiō
           of
           this
           law
           vpō
           himselfe
           is
           his
           own
           free
           &
           volūtary
           act
           .
           This
           law
           therfore
           we
           may
           name
           eternal
           ,
           being
           
             that
             order
             which
             God
             before
             al
             ages
             hath
             set
             down
             with
             himself
             ,
             for
             himself
             to
             do
             all
             things
             by
             .
          
        
         
           3
           I
           am
           not
           ignorant
           that
           by
           law
           eternall
           the
           learned
           for
           the
           most
           part
           do
           vnderstand
           the
           order
           ,
           
           not
           which
           God
           hath
           eternally
           purposed
           himselfe
           in
           all
           his
           workes
           to
           obserue
           ,
           but
           rather
           that
           which
           with
           himselfe
           he
           hath
           set
           downe
           as
           expedient
           to
           be
           kept
           by
           all
           his
           creatures
           ,
           according
           to
           the
           seuerall
           conditiō
           wherwith
           he
           hath
           indued
           them
           .
           They
           who
           thus
           are
           accustomed
           to
           speake
           ,
           apply
           the
           name
           of
           Lawe
           vnto
           that
           onely
           rule
           of
           working
           which
           superiour
           authority
           in
           poseth
           ;
           whereas
           we
           somewhat
           more
           enlarging
           the
           sense
           thereof
           ,
           terme
           any
           kind
           of
           rule
           or
           Canon
           whereby
           actions
           are
           framed
           ,
           a
           lawe
           .
           Now
           that
           lawe
           which
           as
           it
           is
           laid
           vp
           in
           the
           bosome
           of
           God
           ,
           they
           call
           eternall
           ,
           receiueth
           according
           vnto
           the
           different
           kinds
           of
           things
           which
           are
           subiect
           vnto
           it
           ,
           different
           and
           sundry
           kinds
           of
           names
           .
           That
           part
           of
           it
           which
           ordereth
           naturall
           agēts
           ,
           we
           call
           vsually
           natures
           law
           :
           that
           which
           Angels
           doe
           clearely
           behold
           ,
           and
           without
           any
           swaruing
           obserue
           ,
           is
           a
           
           law
           coelestiall
           and
           heauenly
           :
           the
           law
           of
           reason
           ,
           that
           which
           bindeth
           creatures
           reasonable
           in
           this
           world
           ,
           and
           with
           which
           by
           reason
           they
           may
           most
           plainely
           perceiue
           themselues
           bound
           ;
           that
           which
           bindeth
           them
           ,
           and
           is
           not
           knowne
           but
           by
           speciall
           reuelation
           from
           God
           ,
           Diuine
           law
           ;
           humane
           law
           ,
           that
           which
           out
           of
           the
           law
           either
           of
           reason
           or
           of
           God
           ,
           men
           probably
           gathering
           to
           be
           expedient
           ,
           they
           make
           it
           a
           lawe
           .
           All
           things
           therfore
           ,
           which
           are
           as
           they
           ought
           to
           be
           ,
           are
           conformed
           vnto
           
             this
             second
             law
             eternall
          
           ,
           and
           euen
           those
           things
           which
           to
           this
           eternal
           law
           are
           not
           conformable
           ,
           are
           notwithstanding
           in
           some
           sort
           ordered
           by
           
             the
             first
             eternall
             lawe
          
           .
           For
           what
           good
           or
           euill
           is
           there
           vnder
           the
           sunne
           ,
           what
           action
           correspondent
           or
           repugnant
           vnto
           the
           law
           which
           God
           hath
           imposed
           vpō
           his
           creatures
           ,
           but
           in
           or
           vpon
           it
           God
           doth
           worke
           according
           to
           the
           law
           which
           himselfe
           hath
           eternally
           purposed
           to
           keep
           ,
           that
           is
           to
           say
           ,
           the
           
             first
             law
             eternall
          
           ?
           So
           that
           a
           twofold
           law
           eternall
           being
           thus
           made
           ,
           it
           is
           not
           hard
           to
           conceiue
           how
           they
           both
           take
           place
           in
           a
           all
           things
           .
           Wherfore
           to
           come
           to
           the
           law
           of
           nature
           ,
           albeit
           therby
           we
           sometimes
           meane
           that
           manner
           of
           working
           which
           God
           hath
           set
           for
           each
           created
           thing
           to
           keepe
           :
           yet
           for
           as
           much
           as
           those
           things
           are
           tearmed
           most
           properly
           naturall
           agents
           ,
           which
           keepe
           the
           lawe
           of
           their
           kind
           vnwittingly
           ,
           as
           the
           heauens
           and
           elements
           of
           the
           world
           ,
           which
           can
           do
           no
           otherwise
           then
           they
           doe
           ;
           and
           for
           as
           much
           as
           we
           giue
           vnto
           intellectuall
           natures
           the
           name
           of
           voluntary
           agents
           ,
           that
           so
           we
           may
           distinguish
           them
           from
           the
           other
           ▪
           expedient
           it
           will
           be
           ,
           that
           we
           seuer
           the
           law
           of
           nature
           obserued
           by
           the
           one
           ,
           from
           that
           which
           the
           other
           is
           tied
           vnto
           .
           Touching
           the
           former
           ,
           their
           strict
           keeping
           of
           one
           tenure
           statute
           and
           law
           is
           spoken
           of
           by
           all
           ,
           but
           hath
           in
           it
           more
           then
           men
           haue
           as
           yet
           attained
           to
           know
           ,
           or
           perhaps
           euer
           shall
           attaine
           ,
           seeing
           the
           trauell
           of
           wading
           herein
           is
           giuen
           of
           God
           to
           the
           sonnes
           of
           men
           ,
           that
           perceiuing
           how
           much
           the
           least
           thing
           in
           the
           world
           hath
           in
           it
           more
           then
           the
           wisest
           are
           able
           to
           reach
           vnto
           ,
           they
           may
           by
           this
           meanes
           learne
           humilitie
           .
           Moses
           in
           describing
           the
           worke
           of
           creation
           ,
           attributeth
           speech
           vnto
           God
           ,
           
             God
             said
             ,
             Let
             there
             be
             light
             :
             Let
             there
             bee
             afirmamēt
             :
             Let
             the
             waters
             vnder
             the
             heauē
             be
             gathered
             together
             into
             one
             place
             :
             Let
             the
             earth
             bring
             forth
             :
             Let
             there
             be
             lights
             in
             the
             firmament
             of
             heauen
             .
          
           Was
           this
           only
           the
           intent
           of
           Moses
           ,
           to
           signifie
           the
           infinite
           greatnes
           of
           Gods
           power
           by
           the
           easines
           of
           his
           accomplishing
           such
           effects
           ,
           without
           trauell
           ,
           paine
           or
           labour
           ?
           Surely
           it
           seemeth
           that
           Moses
           had
           herein
           besides
           this
           a
           further
           purpose
           ,
           namely
           ,
           first
           to
           teach
           that
           God
           did
           not
           worke
           as
           a
           necessary
           ,
           but
           a
           voluntary
           agent
           ,
           intending
           before
           hand
           and
           decreeing
           with
           himselfe
           that
           which
           did
           outwardly
           proceed
           from
           him
           :
           secondly
           to
           shew
           that
           God
           did
           then
           institute
           a
           law
           natural
           to
           be
           obserued
           by
           creatures
           ,
           and
           therefore
           according
           to
           the
           manner
           of
           lawes
           ,
           the
           institution
           thereof
           is
           described
           ,
           as
           being
           established
           by
           solemne
           iniunction
           .
           His
           commaunding
           those
           things
           to
           be
           which
           are
           ,
           and
           to
           be
           in
           such
           sort
           as
           they
           are
           ,
           to
           keep
           that
           tenure
           and
           course
           which
           they
           do
           ,
           importeth
           the
           establishment
           of
           natures
           law
           .
           This
           worlds
           first
           creation
           ,
           &
           the
           preseruation
           since
           of
           things
           created
           ,
           what
           is
           it
           but
           only
           so
           far
           forth
           a
           manifestation
           by
           execution
           ,
           what
           the
           eternall
           lawe
           of
           God
           is
           concerning
           things
           natural
           ?
           And
           as
           it
           cōmeth
           to
           passe
           in
           a
           kingdom
           rightly
           ordered
           ,
           that
           after
           a
           law
           is
           once
           published
           ,
           it
           presently
           takes
           effect
           far
           &
           wide
           ,
           al
           states
           framing
           thēselues
           therunto
           ;
           euen
           so
           let
           vs
           thinke
           it
           fareth
           in
           the
           naturall
           course
           of
           the
           world
           :
           since
           the
           time
           that
           God
           did
           first
           proclaime
           the
           edicts
           of
           his
           lawe
           vpon
           it
           ,
           heauen
           &
           earth
           haue
           harkned
           vnto
           his
           voice
           ,
           and
           their
           labour
           hath
           bene
           to
           do
           his
           will
           :
           
             He
             made
             a
             law
             for
             the
             raine
             ,
          
           He
           gaue
           his
           
             decree
             vnto
             the
             sea
             ,
             that
             the
             waters
             should
             not
             
             passe
             his
             commandement
             .
          
           Now
           if
           nature
           should
           intermit
           her
           course
           ,
           and
           leaue
           altogether
           ,
           though
           it
           were
           but
           for
           a
           while
           ,
           the
           obseruation
           of
           her
           own
           lawes
           ;
           if
           those
           principall
           &
           mother
           elemēts
           of
           the
           world
           ,
           wherof
           all
           things
           in
           this
           lower
           world
           are
           made
           ,
           should
           loose
           the
           qualities
           which
           now
           they
           haue
           ;
           if
           the
           frame
           of
           that
           heauenly
           arch
           erected
           ouer
           our
           heads
           should
           loosen
           &
           dissolue
           it selfe
           ;
           if
           celestiall
           spheres
           should
           forget
           their
           wonted
           motions
           ,
           and
           by
           irregular
           volubilitie
           turne
           themselues
           any
           way
           as
           it
           might
           happen
           ;
           if
           the
           prince
           of
           the
           lightes
           of
           heauen
           ,
           which
           now
           as
           a
           Giant
           doth
           runne
           his
           vnwearied
           course
           ,
           should
           as
           it
           were
           through
           a
           languishing
           faintnes
           begin
           to
           stand
           &
           to
           rest
           himselfe
           ;
           
           if
           the
           Moone
           should
           wander
           from
           her
           beaten
           way
           ▪
           the
           times
           and
           seasons
           of
           the
           yeare
           blend
           themselues
           by
           disordered
           and
           confused
           mixture
           ,
           the
           winds
           breath
           out
           their
           last
           gaspe
           ,
           the
           cloudes
           yeeld
           no
           rayne
           ,
           the
           earth
           be
           defeated
           of
           heauenly
           influence
           ;
           the
           fruites
           of
           the
           earth
           pine
           away
           as
           children
           at
           the
           withered
           breastes
           of
           their
           mother
           no
           longer
           able
           to
           yeeld
           them
           reliefe
           ;
           what
           would
           become
           of
           man
           himselfe
           ,
           whom
           these
           things
           now
           do
           all
           serue
           ?
           See
           we
           not
           plainly
           that
           obedience
           of
           creatures
           vnto
           the
           lawe
           of
           nature
           is
           the
           stay
           of
           the
           whole
           world
           ?
           Notwithstanding
           with
           nature
           it
           cōmeth
           somtimes
           to
           passe
           as
           with
           arte
           .
           Let
           Phidias
           haue
           rude
           &
           obstinate
           stuffe
           to
           carue
           ,
           though
           his
           arte
           do
           that
           it
           should
           ,
           his
           worke
           will
           lacke
           that
           beautie
           which
           otherwise
           in
           fitter
           matter
           it
           might
           haue
           had
           .
           He
           that
           striketh
           an
           instrument
           with
           skill
           ,
           may
           cause
           notwithstanding
           a
           very
           vnpleasant
           sound
           ,
           if
           the
           string
           whereon
           hee
           striketh
           chaunce
           to
           bee
           vncapable
           of
           harmonie
           .
           In
           the
           matter
           whereof
           things
           naturall
           consist
           ,
           that
           of
           Theophrastus
           taketh
           place
           ,
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             much
             of
             it
             is
             oftentimes
             such
             as
             will
             by
             no
             meanes
             yeeld
             to
             receiue
             that
             impression
             which
             were
             best
             and
             most
             perfect
             .
          
           Which
           defect
           in
           the
           matter
           of
           thinges
           naturall
           ,
           they
           who
           gaue
           themselues
           vnto
           the
           contemplation
           of
           nature
           amongst
           the
           heathen
           obserued
           often
           :
           but
           the
           true
           originall
           cause
           therof
           ,
           diuine
           malediction
           ,
           laid
           for
           the
           sinne
           of
           man
           vpon
           these
           creatures
           which
           God
           had
           made
           for
           the
           vse
           of
           niā
           ;
           this
           being
           an
           article
           of
           that
           sauing
           truth
           which
           God
           hath
           reuealed
           vnto
           his
           Church
           ,
           was
           aboue
           the
           reach
           of
           their
           meerely
           naturall
           capacitie
           and
           vnderstanding
           .
           But
           howsoeuer
           these
           swaruings
           are
           now
           and
           then
           incident
           into
           the
           course
           of
           nature
           ,
           neuerthelesse
           so
           constantly
           the
           lawes
           of
           nature
           are
           by
           naturall
           agents
           obserued
           ,
           
           that
           no
           man
           denieth
           but
           those
           thinges
           which
           nature
           worketh
           ,
           are
           wrought
           either
           alwaies
           or
           for
           the
           most
           part
           after
           one
           and
           the
           same
           manner
           .
           If
           here
           it
           be
           demaunded
           what
           that
           is
           which
           keepeth
           nature
           in
           obedience
           to
           her
           owne
           lawe
           ,
           wee
           must
           haue
           recourse
           to
           that
           higher
           lawe
           wherof
           we
           haue
           already
           spoken
           ,
           and
           because
           all
           other
           lawes
           do
           thereon
           depend
           ,
           
           from
           thence
           we
           must
           borrow
           so
           much
           as
           shall
           neede
           for
           briefe
           resolution
           in
           this
           point
           .
           Although
           we
           are
           not
           of
           opinion
           therfore
           ,
           as
           some
           are
           ,
           that
           nature
           in
           working
           hath
           before
           her
           certaine
           exemplary
           draughts
           or
           patternes
           ,
           which
           subsisting
           in
           the
           bosome
           of
           the
           Highest
           ,
           and
           being
           thence
           discouered
           ,
           shee
           sixeth
           her
           eye
           vpon
           them
           ,
           as
           trauellers
           by
           sea
           vpon
           the
           pole
           starre
           of
           the
           world
           ,
           and
           that
           according
           there
           vnto
           she
           guideth
           her
           hand
           to
           worke
           by
           imitation
           :
           although
           wee
           rather
           embrace
           the
           Oracle
           of
           Hippocrates
           ,
           that
           
             Each
             thing
             both
             in
             small
             and
             in
             great
             fulfilleth
             the
             taske
             which
             destenie
             hath
             set
             downe
             :
          
           and
           concerning
           the
           manner
           of
           executing
           and
           fulfilling
           the
           same
           ,
           
             What
             they
             doe
             they
             knowe
             not
             ,
             yet
             is
             it
             in
             shewe
             and
             appearance
             ,
             as
             though
             they
             did
             know
             what
             they
             doe
             ,
             and
             the
             truth
             is
             they
             do
             not
             discerne
             the
             
             things
             which
             they
             looke
             on
             :
          
           neuerthelesse
           for
           as
           much
           as
           the
           works
           of
           nature
           are
           no
           lesse
           exact
           ,
           then
           if
           she
           did
           both
           behold
           and
           studie
           how
           to
           expresse
           some
           absolute
           shape
           or
           mirror
           alwayes
           present
           before
           her
           ;
           yea
           such
           her
           dexteritie
           and
           skill
           appeareth
           ,
           that
           no
           intellectuall
           creature
           in
           the
           world
           were
           able
           by
           capacitie
           to
           do
           that
           which
           nature
           doth
           without
           capacitie
           and
           knowledge
           ;
           it
           cannot
           bee
           ,
           but
           nature
           hath
           some
           director
           of
           infinite
           knowledge
           to
           guide
           her
           in
           all
           her
           wayes
           .
           
           Who
           the
           guide
           of
           nature
           ,
           but
           onely
           the
           God
           of
           nature
           ?
           
             In
             him
             wee
             liue
             ,
             moue
             ,
             and
             are
             .
          
           Those
           thinges
           which
           nature
           is
           said
           to
           do
           ,
           are
           by
           diuine
           art
           performed
           ,
           vsing
           nature
           as
           an
           instrument
           :
           nor
           is
           there
           any
           such
           art
           or
           knowledge
           diuine
           in
           nature
           her selfe
           working
           ,
           but
           in
           the
           guide
           of
           natures
           worke
           .
           Whereas
           therefore
           things
           naturall
           which
           are
           not
           in
           the
           number
           of
           voluntary
           agents
           (
           for
           of
           such
           onely
           we
           now
           speake
           and
           of
           no
           other
           )
           do
           so
           necessarily
           obserue
           their
           certaine
           lawes
           ,
           that
           as
           long
           as
           they
           keepe
           those
           a
           formes
           which
           giue
           them
           their
           being
           ,
           they
           cannot
           possibly
           be
           apt
           or
           inclinable
           to
           do
           otherwise
           then
           they
           doe
           ;
           seeing
           the
           kindes
           of
           their
           operations
           are
           both
           constantly
           and
           exactly
           framed
           according
           to
           the
           seuerall
           ends
           for
           which
           they
           serue
           ,
           they
           themselues
           in
           the
           meane
           while
           though
           doing
           that
           which
           is
           fit
           ,
           yet
           knowing
           neither
           what
           they
           doe
           ,
           nor
           why
           :
           it
           followeth
           that
           all
           which
           they
           do
           in
           this
           sort
           ,
           proceedeth
           originally
           from
           some
           such
           agent
           ,
           as
           knoweth
           ,
           appointeth
           ,
           holdeth
           vp
           ,
           and
           euen
           actually
           frameth
           the
           same
           .
           The
           manner
           of
           this
           diuine
           efficiencie
           being
           farre
           aboue
           vs
           ,
           we
           are
           no
           more
           able
           to
           conceiue
           by
           our
           reason
           ,
           then
           creatures
           vnreasonable
           by
           their
           sense
           are
           able
           to
           apprehend
           after
           what
           manner
           we
           dispose
           and
           order
           the
           course
           of
           our
           affaires
           .
           Only
           thus
           much
           is
           discerned
           ,
           that
           the
           naturall
           generation
           and
           processe
           of
           all
           thinges
           receiueth
           order
           of
           proceeding
           from
           the
           setled
           stabilitie
           of
           diuine
           vnderstanding
           .
           This
           appointeth
           vnto
           them
           their
           kinds
           of
           working
           ,
           the
           disposition
           whereof
           in
           the
           puritie
           of
           Gods
           owne
           knowledge
           and
           will
           is
           rightly
           tearmed
           by
           the
           name
           of
           Prouidence
           .
           The
           same
           being
           referred
           vnto
           the
           things
           themselues
           here
           disposed
           by
           it
           ,
           was
           woont
           by
           the
           auncient
           to
           bee
           called
           
             naturall
             destinie
          
           .
           That
           lawe
           the
           performance
           whereof
           we
           behold
           in
           things
           naturall
           ,
           is
           as
           it
           were
           an
           authenticall
           ,
           or
           an
           originall
           draught
           written
           in
           the
           bosome
           of
           God
           himselfe
           ;
           whose
           spirite
           being
           to
           execute
           the
           same
           ,
           vseth
           euery
           particular
           nature
           ,
           euery
           meere
           naturall
           agent
           ,
           onely
           as
           an
           instrument
           created
           at
           the
           beginning
           ,
           and
           euer
           since
           the
           beginning
           vsed
           to
           worke
           his
           owne
           will
           and
           pleasure
           withall
           .
           
           Nature
           therefore
           is
           nothing
           else
           but
           Gods
           instrument
           :
           in
           the
           course
           whereof
           Dionysius
           perceiuing
           some
           suddaine
           disturbance
           ,
           is
           said
           to
           haue
           cried
           out
           ,
           
             Aut
             Deus
             naturae
             patitur
             ,
             aut
             mundi
             machina
             dissolu●tur
             ,
          
           Either
           God
           doth
           suffer
           impediment
           ,
           and
           is
           by
           a
           greater
           then
           himselfe
           hindered
           ;
           or
           if
           that
           be
           impossible
           ,
           then
           hath
           he
           determined
           to
           make
           a
           present
           dissolution
           of
           the
           world
           ,
           the
           execution
           of
           that
           law
           beginning
           now
           to
           stand
           stil
           ,
           without
           which
           the
           world
           cannot
           stand
           .
           This
           workman
           ,
           whose
           seruitor
           nature
           is
           ,
           being
           in
           truth
           but
           onely
           one
           ,
           the
           Heathens
           imagining
           to
           be
           moe
           ,
           gaue
           him
           in
           the
           skie
           the
           name
           of
           Iupiter
           ,
           in
           the
           aire
           the
           name
           of
           Iuno
           ,
           in
           the
           water
           the
           name
           of
           Neptune
           ,
           in
           the
           earth
           the
           name
           of
           Vesta
           and
           sometimes
           of
           Ceres
           ,
           the
           name
           of
           Apollo
           in
           the
           Sunne
           ,
           in
           the
           Moone
           the
           name
           of
           Diana
           ,
           the
           name
           of
           Aeolus
           and
           diuers
           other
           in
           the
           windes
           ;
           and
           to
           conclude
           euen
           so
           many
           guides
           of
           nature
           they
           dreamed
           of
           ,
           as
           they
           sawe
           there
           were
           kindes
           of
           thinges
           naturall
           in
           the
           world
           .
           These
           they
           honored
           ,
           as
           hauing
           
           power
           to
           worke
           or
           cease
           accordingly
           as
           men
           deserued
           of
           them
           .
           But
           vnto
           vs
           there
           is
           one
           onely
           guide
           of
           all
           agents
           naturall
           ,
           and
           hee
           both
           the
           creator
           and
           the
           worker
           of
           all
           in
           all
           ,
           alone
           to
           be
           blessed
           ,
           adored
           and
           honoured
           by
           all
           for
           euer
           .
           That
           which
           hitherto
           hath
           beene
           spoken
           ,
           concerneth
           naturall
           agents
           considered
           in
           themselues
           .
           But
           we
           must
           further
           remember
           also
           (
           which
           thing
           to
           touch
           in
           a
           word
           shall
           suffice
           )
           that
           as
           in
           this
           respect
           they
           haue
           their
           law
           ,
           which
           lawe
           directeth
           them
           in
           the
           meanes
           whereby
           they
           tende
           to
           their
           owne
           perfection
           .
           So
           likewise
           an
           other
           lawe
           there
           is
           ,
           which
           toucheth
           them
           as
           they
           are
           sociable
           partes
           vnited
           into
           one
           body
           ;
           a
           lawe
           which
           bindeth
           them
           each
           to
           serue
           vnto
           others
           good
           ,
           and
           all
           to
           preferre
           the
           good
           of
           the
           whole
           before
           whatsoeuer
           their
           owne
           particular
           ;
           as
           we
           plainely
           see
           they
           doe
           ,
           when
           things
           naturall
           in
           that
           regard
           forget
           their
           ordinary
           naturall
           woont
           ,
           that
           which
           is
           heauie
           mounting
           sometime
           vpwardes
           of
           it
           owne
           accord
           ,
           and
           forsaking
           the
           center
           of
           the
           earth
           ,
           which
           to
           it selfe
           is
           most
           naturall
           ,
           euen
           as
           if
           it
           did
           heare
           it selfe
           commaunded
           to
           let
           goe
           the
           good
           it
           priuately
           wisheth
           ,
           and
           to
           relieue
           the
           present
           distresse
           of
           nature
           in
           common
           .
        
         
           *
           But
           now
           that
           wee
           may
           lift
           vp
           our
           eyes
           (
           as
           it
           were
           )
           from
           the
           footstoole
           to
           the
           throne
           of
           God
           ,
           and
           leauing
           these
           naturall
           ,
           
           consider
           a
           little
           the
           state
           of
           heauenly
           and
           diuine
           creatures
           ;
           touching
           Angels
           which
           are
           spirits
           immateriall
           and
           intellectuall
           ,
           the
           glorious
           inhabitants
           of
           those
           sacred
           pallaces
           ,
           where
           nothing
           but
           light
           and
           blessed
           immortalitie
           ,
           no
           shadow
           of
           matter
           for
           teares
           ,
           discontentments
           ,
           griefes
           ,
           and
           vncomfortable
           passions
           to
           worke
           vpon
           ,
           but
           all
           ioy
           ▪
           tranquilitie
           ,
           and
           peace
           ,
           euen
           for
           euer
           and
           euer
           doth
           dwell
           ;
           
           as
           in
           number
           and
           order
           they
           are
           huge
           ,
           mightie
           ,
           and
           royall
           armies
           ;
           so
           likewise
           in
           perfection
           of
           obedience
           vnto
           that
           lawe
           ,
           which
           the
           Highest
           ,
           whom
           they
           adore
           ,
           loue
           ,
           and
           imitate
           ,
           
           hath
           imposed
           vpon
           them
           ,
           such
           obseruantes
           they
           are
           thereof
           ,
           that
           our
           Sauiour
           himselfe
           being
           to
           set
           downe
           the
           perfect
           idea
           of
           that
           which
           wee
           are
           to
           pray
           and
           wish
           for
           on
           earth
           ,
           did
           not
           teach
           to
           pray
           or
           wish
           for
           more
           ,
           then
           onely
           that
           heere
           it
           might
           be
           with
           vs
           ,
           as
           with
           them
           it
           is
           in
           heauen
           .
           
           God
           which
           mooueth
           meere
           naturall
           agents
           as
           an
           efficient
           onely
           ,
           doth
           otherwise
           mooue
           intellectuall
           creatures
           ,
           and
           especially
           his
           holy
           Angels
           .
           For
           beholding
           the
           face
           of
           God
           ,
           
           in
           admiration
           of
           so
           great
           excellencie
           they
           all
           adore
           him
           ;
           and
           being
           rapt
           with
           the
           loue
           of
           his
           beautie
           ,
           they
           cleaue
           inseparably
           for
           euer
           vnto
           him
           .
           
           Desire
           to
           resemble
           him
           in
           goodnesse
           ,
           maketh
           them
           vnweariable
           ,
           
           and
           euen
           vnsatiable
           in
           their
           longing
           to
           doe
           by
           all
           meanes
           all
           maner
           good
           vnto
           all
           the
           creatures
           of
           God
           ,
           
           but
           especially
           vnto
           the
           children
           of
           men
           ;
           in
           the
           countenance
           of
           whose
           nature
           looking
           downeward
           they
           behold
           themselues
           beneath
           themselues
           ,
           
           euen
           as
           vpwarde
           in
           God
           ,
           beneath
           whom
           themselues
           are
           ,
           they
           see
           that
           character
           which
           is
           no
           where
           but
           in
           themselues
           and
           vs
           resembled
           .
           Thus
           farre
           euen
           the
           Painims
           haue
           approched
           ;
           thus
           farre
           they
           haue
           seene
           into
           the
           doings
           of
           the
           Angels
           of
           God
           ;
           Orpheus
           confessing
           ,
           that
           the
           fiery
           throne
           of
           God
           is
           attended
           on
           by
           those
           most
           industrious
           Angels
           ,
           carefull
           how
           all
           things
           are
           performed
           amongst
           men
           ;
           and
           the
           mirror
           of
           humaine
           wisedome
           plainely
           teaching
           ,
           that
           God
           mooueth
           Angels
           ,
           euen
           as
           that
           thing
           doth
           stirre
           mans
           heart
           ,
           which
           is
           thereunto
           presented
           amiable
           .
           
           Angelicall
           actions
           may
           therefore
           be
           reduced
           vnto
           these
           three
           generall
           kindes
           ;
           first
           ,
           
           most
           delectable
           loue
           ,
           arising
           from
           the
           visible
           apprehension
           of
           the
           puritie
           ,
           glory
           ,
           
           
           and
           beautie
           of
           God
           ,
           inuisible
           sauing
           onely
           vnto
           Spirites
           that
           are
           pure
           ;
           secondly
           adoration
           ,
           
           grounded
           vpon
           the
           euidence
           of
           the
           greatnes
           of
           God
           ,
           on
           whom
           they
           see
           how
           all
           things
           depende
           ;
           thirdly
           imitation
           ,
           bred
           by
           the
           presence
           of
           his
           exemplary
           goodnes
           ,
           
           who
           ceaseth
           not
           before
           them
           daily
           to
           fill
           heauen
           and
           earth
           with
           the
           rich
           treasures
           of
           most
           free
           and
           vndeserued
           grace
           .
           Of
           Angels
           wee
           are
           not
           to
           consider
           onely
           what
           they
           are
           ,
           and
           doe
           ,
           in
           regard
           of
           their
           owne
           being
           ;
           but
           that
           also
           which
           concerneth
           them
           as
           they
           are
           lincked
           into
           a
           kinde
           of
           corporation
           amongst
           themselues
           ,
           and
           of
           societie
           or
           fellowship
           with
           men
           .
           Consider
           Angels
           each
           of
           them
           seuerally
           in
           himself
           ,
           and
           their
           law
           is
           that
           which
           the
           Prophet
           Dauid
           mentioneth
           ,
           
             All
             ye
             his
             Angels
             praise
             him
             .
          
           Consider
           the
           Angels
           of
           God
           associated
           ,
           
           and
           their
           lawe
           is
           that
           which
           disposeth
           them
           as
           an
           Army
           ,
           one
           in
           order
           and
           degree
           aboue
           an
           other
           .
           
           Consider
           finally
           the
           Angels
           as
           hauing
           with
           vs
           that
           communion
           which
           the
           Apostle
           to
           the
           Hebrewes
           noteth
           ,
           
           and
           in
           regard
           whereof
           Angels
           haue
           not
           disdained
           to
           professe
           themselues
           our
           fellowseruants
           ;
           from
           hence
           there
           springeth
           vp
           a
           third
           law
           ,
           
           which
           bindeth
           them
           to
           workes
           of
           ministeriall
           imployment
           .
           Euery
           of
           which
           their
           seuerall
           functions
           are
           by
           them
           performed
           with
           ioy
           .
           A
           part
           of
           the
           Angels
           of
           God
           notwithstanding
           (
           we
           know
           )
           haue
           fallen
           ,
           and
           that
           their
           fall
           hath
           beene
           through
           the
           voluntary
           breach
           of
           that
           lawe
           ,
           which
           did
           require
           at
           their
           hands
           continuance
           in
           the
           exercise
           of
           their
           high
           and
           admirable
           vertue
           .
           Impossible
           it
           was
           that
           euer
           their
           will
           should
           chaunge
           or
           incline
           to
           remit
           any
           part
           of
           their
           dutie
           ,
           without
           some
           obiect
           hauing
           force
           to
           auert
           their
           conceit
           from
           God
           ,
           and
           to
           draw
           it
           an
           other
           way
           ;
           and
           that
           before
           they
           attained
           that
           high
           perfection
           of
           blisse
           ,
           wherein
           now
           the
           elect
           Angels
           are
           without
           possibilitie
           of
           falling
           .
           Of
           any
           thing
           more
           then
           of
           God
           they
           could
           not
           by
           any
           meanes
           like
           ,
           as
           long
           as
           whatsoeuer
           they
           knew
           besides
           God
           ,
           they
           apprehended
           it
           not
           in
           it selfe
           without
           dependencie
           vpon
           God
           ;
           because
           so
           long
           God
           must
           needes
           seeme
           infinitely
           better
           then
           any
           thing
           which
           they
           so
           could
           apprehend
           .
           Thinges
           beneath
           them
           could
           not
           in
           such
           sort
           be
           presented
           vnto
           their
           eyes
           ,
           but
           that
           therein
           they
           must
           needs
           see
           alwayes
           how
           those
           things
           did
           depend
           on
           God.
           It
           seemeth
           therefore
           that
           there
           was
           no
           other
           way
           for
           Angels
           to
           sinne
           ,
           but
           by
           reflex
           of
           their
           vnderstanding
           vpon
           themselues
           ;
           when
           being
           held
           with
           admiration
           of
           their
           owne
           sublimitie
           and
           honor
           ,
           the
           memorie
           of
           their
           subordination
           vnto
           God
           and
           their
           dependencie
           on
           him
           was
           drowned
           in
           this
           conceipt
           ;
           whereupon
           their
           adoration
           ,
           loue
           ,
           and
           imitation
           of
           God
           ,
           could
           not
           choose
           but
           be
           also
           interrupted
           .
           The
           fall
           of
           Angels
           therefore
           was
           pride
           .
           Since
           their
           fall
           ,
           their
           practises
           haue
           beene
           the
           cleane
           contrary
           vnto
           those
           before
           mentioned
           .
           For
           being
           dispersed
           some
           in
           the
           ayre
           ,
           
           some
           on
           the
           earth
           ,
           some
           in
           the
           water
           ,
           some
           amongest
           the
           minerals
           ,
           dennes
           ,
           
           and
           caues
           ,
           that
           are
           vnder
           the
           earth
           :
           they
           haue
           by
           all
           meanes
           laboured
           to
           effect
           an
           vniuersall
           rebellion
           against
           the
           lawes
           ,
           and
           as
           farre
           as
           in
           them
           lyeth
           ,
           vtter
           destruction
           of
           the
           workes
           of
           God.
           
           These
           wicked
           Spirites
           the
           Heathens
           honoured
           in
           stead
           of
           Gods
           ,
           
           both
           generally
           vnder
           the
           name
           of
           
             Dii
             inferi
          
           Gods
           infernall
           ;
           
           and
           particularly
           ,
           some
           in
           Oracles
           ,
           some
           in
           Idoles
           ,
           some
           as
           household
           Gods
           ,
           some
           as
           Nymphes
           ;
           in
           a
           word
           no
           foule
           and
           wicked
           spirite
           which
           was
           not
           one
           way
           or
           other
           honored
           of
           men
           as
           God
           ,
           till
           such
           time
           as
           light
           appeared
           in
           the
           world
           ,
           and
           dissolued
           the
           workes
           of
           the
           diuell
           .
           Thus
           much
           therefore
           may
           suffice
           for
           Angels
           ,
           the
           next
           vnto
           whom
           in
           degree
           are
           men
           .
        
         
         
           5
           God
           alone
           excepted
           ,
           who
           actually
           and
           euerlastingly
           is
           whatsoeuer
           he
           may
           be
           ,
           and
           which
           cannot
           hereafter
           be
           that
           which
           now
           he
           is
           not
           ;
           
           all
           other
           things
           besides
           are
           somewhat
           in
           possibilitie
           ,
           which
           as
           yet
           they
           are
           not
           in
           act
           .
           And
           for
           this
           cause
           there
           is
           in
           all
           things
           an
           appetite
           or
           desire
           ,
           whereby
           they
           incline
           to
           something
           which
           they
           may
           be
           :
           and
           when
           they
           are
           it
           ,
           they
           shall
           be
           perfecte●
           then
           now
           they
           are
           .
           All
           which
           perfections
           are
           contained
           vnder
           the
           generall
           name
           of
           Goodnesse
           .
           And
           because
           there
           is
           not
           in
           the
           world
           any
           thing
           wherby
           another
           may
           not
           some
           way
           be
           made
           the
           perfecter
           ,
           therefore
           all
           things
           that
           are
           ,
           are
           good
           .
           Againe
           sith
           there
           can
           be
           no
           goodnesse
           desired
           which
           proceedeth
           not
           from
           God
           himselfe
           ,
           as
           from
           the
           supreme
           cause
           of
           all
           things
           ;
           and
           euerie
           effect
           doth
           after
           a
           sort
           conteine
           ,
           at
           least
           wise
           resemble
           the
           cause
           from
           which
           it
           proceedeth
           :
           all
           things
           in
           the
           world
           are
           sayd
           in
           some
           sort
           to
           seeke
           the
           highest
           ,
           
           and
           to
           couet
           more
           or
           lesse
           the
           participation
           of
           God
           himselfe
           .
           Yet
           this
           doth
           no
           where
           so
           much
           appeare
           as
           it
           doth
           in
           man
           :
           
           because
           there
           are
           so
           many
           kindes
           of
           perfections
           which
           man
           seeketh
           .
           The
           first
           degree
           of
           goodnesse
           is
           that
           generall
           perfection
           which
           all
           things
           do
           seeke
           ▪
           in
           desiring
           the
           continuance
           of
           their
           beeing
           .
           All
           thinges
           therefore
           coueting
           as
           much
           as
           may
           be
           to
           be
           like
           vnto
           God
           in
           being
           euer
           ,
           that
           which
           cannot
           hereunto
           attaine
           personally
           ,
           doth
           seeke
           to
           continue
           it selfe
           another
           way
           ,
           that
           is
           by
           ofspring
           and
           propagation
           .
           The
           next
           degree
           of
           goodnesse
           ,
           is
           that
           which
           each
           thing
           coueteth
           by
           affecting
           resemblance
           with
           God
           ,
           in
           the
           constancy
           and
           excellencie
           of
           those
           operations
           which
           belong
           vnto
           their
           kind
           .
           The
           immutabilitie
           of
           God
           they
           striue
           vnto
           ,
           by
           working
           either
           alwayes
           or
           for
           the
           most
           part
           after
           one
           and
           the
           same
           manner
           ;
           his
           absolute
           exactnes
           they
           imitate
           ,
           by
           tending
           vnto
           that
           which
           is
           most
           exquisite
           in
           euery
           particular
           .
           
           Hence
           haue
           risen
           a
           number
           of
           axiomes
           in
           Philosophie
           ,
           shewing
           ,
           how
           
             The
             workes
             of
             nature
             do
             alwayes
             ayme
             at
             that
             which
             cannot
             be
             bettered
             .
          
           These
           two
           kinds
           of
           goodnesse
           rehe●rsed
           are
           so
           neerely
           vnited
           to
           the
           things
           themselues
           which
           desi●e
           them
           ,
           that
           we
           scarcely
           perceiue
           the
           appetite
           to
           stirre
           in
           reaching
           foorth
           her
           hand
           towards
           them
           .
           But
           the
           desire
           of
           those
           perfections
           which
           grow
           externally
           is
           more
           apparent
           ;
           especially
           of
           such
           as
           are
           not
           expressely
           desired
           vnlesse
           they
           be
           first
           knowne
           ,
           or
           such
           as
           are
           not
           for
           any
           other
           cause
           then
           for
           knowledge
           it selfe
           desired
           .
           Concerning
           perfections
           in
           this
           kind
           ,
           that
           by
           proceeding
           in
           the
           knowledge
           of
           truth
           ,
           and
           by
           growing
           in
           the
           exercise
           of
           vertue
           ,
           man
           amongst
           the
           creatures
           of
           this
           inferiour
           world
           ,
           aspireth
           to
           the
           greatest
           conformity
           with
           God
           ;
           
           this
           is
           not
           only
           knowne
           vnto
           vs
           ,
           whom
           he
           himselfe
           hath
           so
           instructed
           ,
           but
           euen
           they
           do
           acknowledge
           ,
           who
           amongst
           men
           are
           not
           iudged
           the
           neerest
           vnto
           him
           .
           
           With
           Plato
           what
           one
           thing
           more
           vsuall
           ,
           then
           to
           excite
           men
           vnto
           the
           loue
           of
           wisedome
           ,
           by
           shewing
           how
           much
           ▪
           wise
           men
           are
           thereby
           exalted
           aboue
           men
           ;
           how
           knowledge
           doth
           rayse
           them
           vp
           into
           heauen
           ;
           how
           it
           maketh
           them
           ,
           though
           not
           Gods
           ,
           yet
           as
           Gods
           ,
           high
           ,
           admirable
           and
           diuine
           ?
           And
           
             Mercurius
             Trismegisl●s
          
           speaking
           of
           the
           vertues
           of
           a
           righteous
           soule
           ,
           
             Such
             spirits
          
           (
           sayth
           he
           )
           
             are
             neuer
             cl●yed
             with
             praising
             and
             speaking
             well
             of
             all
             men
             ,
             with
             doing
             good
             vnto
             euery
             one
             by
             word
             and
             deed
             ,
             because
             they
             studie
             to
             frame
             themselues
             according
             to
          
           THE
           PATERNE
           
             of
             the
             father
             of
             spirits
          
           .
        
         
           6
           In
           the
           matter
           of
           knowledge
           ,
           there
           is
           betweene
           the
           Angels
           of
           God
           and
           the
           children
           of
           men
           this
           difference
           .
           
           Angels
           alreadie
           haue
           full
           and
           complete
           
           knowledge
           in
           the
           highest
           degree
           that
           can
           be
           imparted
           vnto
           them
           :
           men
           if
           we
           view
           them
           in
           their
           spring
           ,
           are
           at
           the
           first
           without
           vnderstanding
           or
           knowledge
           at
           all
           .
           Neuerthelesse
           from
           this
           vtter
           vacuitie
           they
           grow
           by
           degrees
           ,
           till
           they
           come
           at
           length
           to
           be
           euen
           as
           the
           Angels
           themselues
           are
           .
           That
           which
           agreeth
           to
           the
           one
           now
           ,
           the
           other
           shall
           attaine
           vnto
           in
           the
           end
           ;
           they
           are
           not
           so
           farre
           disioyned
           and
           seuered
           ,
           but
           that
           they
           come
           at
           length
           to
           meete
           .
           The
           soule
           of
           man
           being
           therefore
           at
           the
           first
           as
           a
           booke
           ,
           wherein
           nothing
           is
           ,
           and
           yet
           all
           thinges
           may
           be
           imprinted
           ;
           we
           are
           to
           search
           by
           what
           steppes
           and
           degrees
           it
           riseth
           vnto
           perfection
           of
           knowledge
           .
           Vnto
           that
           which
           hath
           bene
           alreadie
           set
           downe
           concerning
           naturall
           agents
           this
           we
           must
           adde
           ,
           that
           albeit
           therein
           we
           haue
           comprised
           as
           well
           creatures
           liuing
           ,
           as
           void
           of
           life
           ,
           if
           they
           be
           in
           degree
           of
           nature
           beneath
           men
           ;
           neuerthelesse
           a
           difference
           we
           must
           obserue
           betweene
           those
           naturall
           agents
           that
           worke
           altogether
           vnwittingly
           ,
           and
           those
           which
           haue
           though
           weake
           ,
           yet
           some
           vnderstanding
           what
           they
           do
           ,
           as
           fishes
           ,
           foules
           ,
           and
           beasts
           haue
           .
           Beasts
           are
           in
           sensible
           capacitie
           as
           ripe
           euen
           as
           men
           themselues
           ,
           perhaps
           more
           ripe
           .
           For
           as
           stones
           ,
           though
           in
           dignitie
           of
           nature
           inferior
           vnto
           plants
           ,
           yet
           exceed
           them
           in
           firmenesse
           of
           strength
           or
           durability
           of
           being
           ;
           and
           plants
           though
           beneath
           the
           excellency
           of
           creatures
           indued
           with
           sense
           ,
           yet
           exceed
           them
           in
           the
           faculty
           of
           vegetation
           and
           of
           fertility
           :
           so
           beasts
           though
           otherwise
           behind
           men
           ,
           may
           notwithstanding
           in
           actions
           of
           sense
           and
           phancie
           go
           beyond
           them
           ;
           because
           the
           endeuors
           of
           nature
           ,
           when
           it
           hath
           an
           higher
           perfection
           to
           seeke
           ,
           are
           in
           lower
           the
           more
           remisse
           ,
           not
           esteeming
           thereof
           so
           much
           as
           those
           things
           do
           ,
           which
           haue
           no
           better
           proposed
           vnto
           them
           .
           The
           soule
           of
           man
           therefore
           being
           capable
           of
           a
           more
           diuine
           perfection
           ,
           hath
           (
           besides
           the
           faculties
           of
           growing
           vnto
           sensible
           knowledge
           which
           is
           common
           vnto
           vs
           with
           beasts
           )
           a
           further
           hability
           ▪
           whereof
           in
           thē
           there
           is
           no
           shew
           at
           all
           ,
           
           the
           ability
           of
           reaching
           higher
           then
           vnto
           sensible
           things
           .
           Till
           we
           grow
           to
           some
           ripenesse
           of
           yeares
           ,
           the
           soule
           of
           man
           doth
           only
           store
           it selfe
           with
           conceipts
           of
           things
           of
           inferiour
           and
           more
           open
           qualitie
           ,
           which
           afterwards
           do
           serue
           as
           instruments
           vnto
           that
           which
           is
           greater
           :
           in
           the
           meane
           while
           aboue
           the
           reach
           of
           meaner
           creatures
           it
           ascendeth
           not
           .
           When
           once
           it
           comprehendeth
           any
           thing
           aboue
           this
           ,
           as
           the
           differences
           of
           time
           ,
           affirmations
           ,
           negations
           ▪
           and
           contradictions
           in
           speech
           ;
           we
           then
           count
           it
           to
           haue
           some
           vse
           of
           naturall
           reason
           .
           Whereunto
           if
           afterwards
           there
           might
           be
           added
           the
           right
           helpes
           of
           true
           art
           and
           learning
           ,
           (
           which
           helpes
           I
           must
           plainely
           confesse
           this
           age
           of
           the
           world
           ,
           carying
           the
           name
           of
           a
           learned
           age
           ,
           doth
           neither
           much
           know
           nor
           greatly
           regard
           )
           there
           would
           vndoubtedly
           be
           almost
           as
           great
           difference
           in
           maturitie
           of
           iudgement
           betweene
           men
           therewith
           inured
           ,
           and
           that
           which
           now
           men
           are
           ,
           as
           betweene
           men
           that
           are
           now
           and
           innocents
           .
           Which
           speech
           if
           any
           condemne
           ,
           as
           being
           ouer
           hyperbolicall
           ,
           let
           them
           consider
           but
           this
           one
           thing
           .
           No
           art
           is
           at
           the
           first
           finding
           out
           so
           perfect
           as
           industrie
           may
           after
           make
           it
           .
           Yet
           the
           very
           first
           man
           that
           to
           any
           purpose
           knew
           the
           way
           we
           speake
           of
           and
           followed
           it
           ,
           hath
           alone
           thereby
           performed
           more
           very
           neere
           in
           all
           parts
           of
           naturall
           knowledge
           ,
           then
           sithence
           in
           any
           one
           part
           thereof
           ,
           the
           whole
           world
           besides
           hath
           done
           .
           In
           the
           pouertie
           of
           that
           other
           new
           deuised
           aide
           ,
           two
           things
           there
           are
           notwithstanding
           singular
           .
           
           Of
           maruellous
           quicke
           dispatch
           it
           is
           ,
           and
           doth
           shew
           them
           that
           haue
           it
           as
           much
           almost
           in
           three
           dayes
           ,
           as
           if
           it
           dwell
           threescore
           yeares
           with
           them
           .
           Againe
           
           because
           the
           curiositie
           of
           mans
           wit
           ,
           doth
           many
           times
           with
           perill
           wade
           farther
           in
           the
           search
           of
           things
           ,
           then
           were
           conuenient
           :
           the
           same
           is
           thereby
           restrained
           vnto
           such
           generalities
           ▪
           as
           euery
           where
           offering
           themselues
           ,
           are
           apparant
           vnto
           men
           of
           the
           weakest
           conceipt
           that
           need
           be
           .
           So
           as
           following
           the
           rules
           &
           precepts
           thereof
           ,
           we
           may
           find
           it
           to
           be
           ,
           an
           Art
           which
           teacheth
           the
           way
           of
           speedy
           discourse
           ,
           and
           restraineth
           the
           minde
           of
           man
           that
           it
           may
           not
           waxe
           ouer
           wise
           .
           Education
           and
           instruction
           are
           the
           meanes
           ,
           the
           one
           by
           vse
           ,
           the
           other
           by
           precept
           ,
           to
           make
           our
           naturall
           faculty
           of
           reason
           ,
           both
           the
           better
           and
           the
           sooner
           able
           to
           iudge
           rightly
           betweene
           truth
           and
           error
           ,
           good
           and
           euill
           .
           But
           at
           what
           time
           a
           man
           may
           be
           sayd
           to
           haue
           attained
           so
           farre
           foorth
           the
           vse
           of
           reason
           ,
           as
           sufficeth
           to
           make
           him
           capable
           of
           those
           lawes
           ,
           whereby
           he
           is
           thē
           bound
           to
           guide
           his
           actions
           ;
           this
           is
           a
           great
           deale
           more
           easie
           for
           common
           sense
           to
           discerne
           ,
           then
           for
           any
           man
           by
           skill
           and
           learning
           to
           determine
           :
           euen
           as
           it
           is
           not
           in
           Philosophers
           ,
           who
           best
           know
           the
           nature
           both
           of
           fire
           and
           of
           gold
           ,
           to
           teach
           what
           degree
           of
           the
           one
           will
           serue
           to
           purifie
           the
           other
           ,
           so
           well
           as
           the
           artisan
           (
           who
           doth
           this
           by
           fire
           )
           discerneth
           by
           sense
           when
           the
           fire
           hath
           that
           degree
           of
           heate
           which
           sufficeth
           for
           his
           purpose
           .
        
         
           7
           By
           reason
           man
           attaineth
           vnto
           the
           knowledge
           of
           things
           that
           are
           and
           are
           not
           sensible
           :
           
           It
           resteth
           therfore
           that
           we
           search
           how
           mā
           attaineth
           vnto
           the
           knowledge
           of
           such
           things
           vnsensible
           ,
           as
           are
           to
           be
           knowne
           that
           they
           may
           be
           done
           .
           Seeing
           then
           that
           nothing
           can
           moue
           vnlesse
           there
           be
           some
           end
           ,
           the
           desire
           whereof
           prouoketh
           vnto
           motion
           ;
           how
           should
           that
           diuine
           power
           of
           the
           soule
           ,
           that
           
             Spirit
             of
             our
             mind
          
           as
           the
           Apostle
           termeth
           it
           ,
           euer
           stir
           it selfe
           vnto
           action
           ,
           
           vnlesse
           it
           haue
           also
           the
           like
           spurre
           ?
           The
           end
           for
           which
           we
           are
           moued
           to
           worke
           ,
           is
           somtimes
           the
           goodnes
           which
           we
           conceiue
           of
           the
           very
           working
           it selfe
           ,
           without
           any
           further
           respect
           at
           all
           ;
           and
           the
           cause
           that
           procureth
           action
           is
           the
           meere
           desire
           of
           action
           ,
           no
           other
           good
           besides
           being
           thereby
           intended
           .
           
           Of
           certaine
           turbulent
           wits
           it
           is
           said
           ,
           
             Illis
             quieta
             mouere
             magna
             merces
             videbatur
             ,
          
           They
           thought
           the
           very
           disturbāce
           of
           things
           established
           an
           hyre
           sufficient
           to
           set
           them
           on
           worke
           .
           Sometimes
           that
           which
           we
           do
           is
           referred
           to
           a
           further
           end
           ,
           without
           the
           desire
           whereof
           we
           would
           leaue
           the
           same
           vndone
           ,
           as
           in
           their
           actions
           that
           gaue
           almes
           to
           purchase
           thereby
           the
           prayse
           of
           men
           .
           
           Man
           in
           perfection
           of
           nature
           being
           made
           according
           to
           the
           likenes
           of
           his
           maker
           ,
           resembleth
           him
           also
           in
           the
           maner
           of
           working
           ;
           so
           that
           whatsoeuer
           we
           worke
           as
           men
           ,
           the
           same
           we
           do
           wittingly
           worke
           and
           freely
           ;
           neither
           are
           we
           according
           to
           the
           maner
           of
           naturall
           agents
           any
           way
           so
           tied
           ,
           but
           that
           it
           is
           in
           our
           power
           to
           leaue
           the
           things
           we
           do
           vndone
           .
           The
           good
           which
           either
           is
           gotten
           by
           doing
           ,
           or
           which
           consisteth
           in
           the
           very
           doing
           it selfe
           ,
           causeth
           not
           action
           ,
           vnlesse
           apprehending
           it
           as
           good
           ,
           we
           so
           like
           and
           desire
           it
           .
           That
           we
           do
           vnto
           any
           such
           ende
           ,
           the
           same
           we
           choose
           and
           preferre
           before
           the
           leauing
           of
           it
           vndone
           .
           Choice
           there
           is
           not
           ,
           vnlesse
           the
           thing
           which
           we
           take
           ,
           be
           so
           in
           our
           power
           that
           we
           might
           haue
           refused
           and
           left
           it
           .
           If
           fire
           consume
           the
           stubble
           ,
           it
           chooseth
           not
           so
           to
           do
           ,
           because
           the
           nature
           thereof
           is
           such
           that
           it
           can
           do
           no
           other
           .
           To
           choose
           is
           to
           will
           one
           thing
           before
           another
           .
           And
           to
           will
           is
           to
           bend
           our
           soules
           to
           the
           hauing
           or
           doing
           of
           that
           which
           they
           see
           to
           be
           good
           .
           Goodnesse
           is
           seene
           with
           the
           eye
           of
           the
           vnderstanding
           .
           And
           the
           light
           of
           that
           eye
           ,
           is
           reason
           .
           So
           that
           two
           principall
           fountaines
           there
           are
           of
           humaine
           action
           ,
           Knowledge
           and
           Will
           ;
           which
           will
           in
           things
           
           tending
           towards
           any
           end
           is
           termed
           Choice
           .
           Concerning
           knowledge
           ,
           Behold
           sayth
           Moses
           ,
           
           
             I
             haue
             set
             before
             you
             this
             day
             good
             and
             euill
             ,
             life
             and
             death
             .
          
           Concerning
           Will
           ,
           he
           addeth
           immediatly
           ,
           
             Choose
             life
          
           ;
           that
           is
           to
           say
           ,
           the
           things
           that
           tend
           vnto
           life
           ,
           them
           choose
           .
           But
           of
           one
           thing
           we
           must
           haue
           speciall
           care
           ,
           as
           being
           a
           matter
           of
           no
           small
           moment
           ,
           and
           that
           is
           ,
           how
           the
           will
           properly
           and
           strictly
           taken
           ,
           as
           it
           is
           of
           things
           which
           are
           referred
           vnto
           the
           end
           that
           man
           desireth
           ,
           differeth
           greatly
           from
           that
           inferiour
           naturall
           desire
           which
           we
           call
           appetite
           .
           The
           obiect
           of
           appetite
           is
           whatsoeuer
           sensible
           good
           may
           be
           wished
           for
           ;
           the
           obiect
           of
           wil
           is
           that
           good
           which
           reason
           doth
           leade
           vs
           to
           seeke
           .
           Affections
           ,
           as
           ioy
           ,
           and
           griefe
           ,
           and
           feare
           ,
           and
           anger
           ,
           with
           such
           like
           ,
           being
           as
           it
           were
           the
           sundry
           fashions
           and
           formes
           of
           appetite
           ,
           can
           neither
           rise
           at
           the
           conceipt
           of
           a
           thing
           indifferent
           ,
           nor
           yet
           choose
           but
           rise
           at
           the
           sight
           of
           some
           things
           .
           Wherefore
           it
           is
           not
           altogether
           in
           our
           power
           ,
           whether
           we
           will
           be
           stirred
           with
           affections
           or
           no
           :
           whereas
           actions
           which
           issue
           from
           the
           dispositiō
           of
           the
           wil
           ,
           are
           in
           the
           power
           therof
           to
           be
           performed
           or
           staied
           .
           Finally
           appetite
           is
           the
           wils
           sollicitor
           ,
           and
           the
           will
           is
           appetites
           controller
           ;
           what
           we
           couet
           according
           to
           the
           one
           ,
           by
           the
           other
           we
           often
           reiect
           :
           neither
           is
           any
           other
           desire
           termed
           properly
           will
           ,
           but
           that
           where
           reason
           and
           vnderstanding
           ,
           or
           the
           shew
           of
           reason
           ,
           prescribeth
           the
           thing
           desired
           .
           It
           may
           be
           therfore
           a
           question
           ,
           whether
           those
           operations
           of
           men
           are
           to
           be
           counted
           voluntary
           ,
           wherein
           that
           good
           which
           is
           sensible
           prouoketh
           appetite
           ,
           and
           appetite
           causeth
           action
           ,
           reason
           being
           neuer
           called
           to
           councell
           ;
           as
           when
           we
           eate
           or
           drinke
           ,
           or
           betake
           our selues
           vnto
           rest
           ,
           and
           such
           like
           .
           The
           truth
           is
           ,
           that
           such
           actions
           in
           men
           hauing
           attained
           to
           the
           vse
           of
           reason
           are
           voluntary
           .
           For
           as
           the
           authoritie
           of
           higher
           powers
           hath
           force
           euen
           in
           those
           things
           which
           are
           done
           without
           their
           priuitie
           ,
           and
           are
           of
           so
           meane
           reckening
           that
           to
           acquaint
           them
           therewith
           it
           needeth
           not
           :
           in
           like
           sort
           voluntarily
           we
           are
           said
           to
           do
           that
           also
           ▪
           which
           the
           will
           if
           it
           listed
           might
           hinder
           from
           being
           done
           ,
           although
           about
           the
           doing
           thereof
           we
           do
           not
           expressely
           vse
           our
           reason
           or
           vnderstanding
           ,
           and
           so
           immediatly
           apply
           our
           wils
           thereunto
           .
           In
           cases
           therefore
           of
           such
           facility
           ,
           the
           will
           doth
           yeeld
           her
           assent
           ,
           as
           it
           were
           with
           a
           kind
           of
           silence
           ,
           by
           not
           dissenting
           ;
           in
           which
           respect
           her
           force
           is
           not
           so
           apparant
           ,
           as
           in
           expresse
           mandates
           or
           prohibitions
           ,
           especially
           vpon
           aduice
           and
           consultation
           going
           before
           .
           Where
           vnderstanding
           therefore
           needeth
           ,
           in
           those
           things
           reason
           is
           the
           director
           of
           mans
           will
           ,
           by
           discouering
           in
           action
           what
           is
           good
           .
           For
           the
           lawes
           of
           well
           doing
           are
           the
           dictates
           of
           right
           reason
           .
           Children
           which
           are
           not
           as
           yet
           come
           vnto
           those
           yeares
           whereat
           they
           may
           haue
           ;
           againe
           innocentes
           which
           are
           excluded
           by
           naturall
           defect
           from
           euer
           hauing
           ;
           thirdly
           mad
           men
           which
           for
           the
           present
           cannot
           possibly
           haue
           the
           vse
           of
           right
           reason
           to
           guide
           themselues
           ,
           haue
           for
           their
           guide
           the
           reason
           that
           guideth
           other
           men
           ,
           which
           are
           tutors
           ouer
           them
           to
           seeke
           and
           to
           procure
           their
           good
           for
           them
           .
           In
           the
           rest
           there
           is
           that
           light
           of
           reason
           ,
           whereby
           good
           may
           be
           knowne
           from
           euill
           ,
           and
           which
           discouering
           the
           same
           rightly
           is
           termed
           right
           .
           The
           will
           notwithstanding
           doth
           not
           incline
           to
           haue
           or
           do
           that
           which
           reason
           teacheth
           to
           be
           good
           ,
           vnlesse
           the
           same
           do
           also
           teach
           it
           to
           be
           possible
           .
           For
           albeit
           the
           appetite
           ,
           being
           more
           generall
           ,
           may
           wish
           any
           thing
           which
           seemeth
           good
           ,
           
           be
           it
           neuer
           so
           impossible
           :
           yet
           for
           such
           things
           the
           reasonable
           will
           of
           man
           doth
           neuer
           seeke
           .
           Let
           reason
           reach
           impossibilitie
           in
           any
           thing
           ,
           and
           the
           will
           of
           man
           doth
           let
           it
           go
           ;
           a
           thing
           impossible
           it
           doth
           not
           
           affect
           ,
           the
           impossibility
           thereof
           being
           manifest
           .
           There
           is
           in
           the
           will
           of
           man
           naturally
           that
           freedome
           ,
           whereby
           it
           is
           apt
           to
           take
           or
           refuse
           any
           particular
           obiect
           whatsoeuer
           being
           presented
           vnto
           it
           .
           Whereupon
           it
           followeth
           ;
           th●t
           there
           is
           no
           particular
           obiect
           so
           good
           ,
           but
           it
           may
           haue
           the
           shew
           of
           some
           dif●icultie
           or
           vnplesant
           qualitie
           annexed
           to
           it
           ;
           in
           respect
           whereof
           the
           will
           may
           shrinke
           and
           decline
           it
           :
           contrariwise
           (
           for
           so
           things
           are
           blended
           )
           there
           is
           no
           particular
           euill
           ,
           which
           hath
           not
           some
           appearance
           of
           goodnes
           whereby
           to
           insinuate
           it selfe
           .
           
           For
           euill
           as
           euill
           cannot
           be
           desired
           :
           if
           that
           be
           desired
           which
           is
           euill
           ,
           the
           cause
           is
           the
           goodnes
           which
           is
           or
           seemeth
           to
           be
           ioyned
           with
           it
           .
           Goodnesse
           doth
           not
           moue
           by
           being
           ,
           but
           by
           being
           apparant
           ;
           and
           therefore
           many
           things
           are
           neglected
           which
           are
           most
           pretious
           ,
           onely
           because
           the
           value
           of
           them
           lyeth
           hid
           .
           Sensible
           goodnesse
           is
           most
           apparent
           ,
           neere
           ,
           and
           present
           ;
           which
           causeth
           the
           appetite
           to
           be
           therewith
           strongly
           prouoked
           .
           Now
           pursuit
           &
           refusall
           in
           the
           will
           do
           follow
           ,
           the
           one
           the
           affirmation
           ,
           the
           other
           the
           negation
           of
           goodnes
           ;
           which
           the
           vnderstanding
           apprehendeth
           ▪
           grounding
           it selfe
           vpon
           sense
           ,
           vnlesse
           some
           higher
           reason
           do
           chance
           to
           teach
           the
           cōtrary
           .
           And
           if
           reason
           haue
           taught
           it
           rightly
           to
           be
           good
           ,
           yet
           not
           so
           apparently
           that
           the
           mind
           receiueth
           it
           with
           vtter
           im●ossibility
           of
           being
           ot●erwise
           ;
           still
           there
           is
           place
           left
           for
           the
           will
           to
           take
           or
           leaue
           .
           Whereas
           therefore
           amongst
           so
           many
           things
           as
           are
           to
           be
           done
           ,
           there
           are
           so
           few
           ,
           the
           goodnes
           wherof
           reasō
           in
           such
           sort
           doth
           or
           easily
           can
           discouer
           ;
           we
           are
           not
           to
           m●ruaile
           at
           the
           choyce
           of
           euill
           ,
           euē
           then
           when
           the
           cōtrary
           is
           probably
           knowne
           .
           Hereby
           it
           cometh
           to
           passe
           ,
           that
           custome
           inuring
           the
           mind
           by
           lō●
           practise
           ,
           &
           so
           leauing
           there
           a
           sensible
           impression
           ,
           preuaileth
           more
           thē
           reasonable
           perswasiō
           wh●t
           way
           so
           euer
           .
           Reason
           therfore
           may
           rightly
           discerne
           the
           thing
           which
           is
           good
           ,
           &
           yet
           the
           will
           of
           mā
           not
           incline
           it selfe
           theru●to
           ,
           is
           oft
           as
           the
           preiudice
           of
           sensible
           experience
           doth
           ouersway
           .
           Nor
           let
           any
           man
           thinke
           that
           this
           doth
           make
           any
           thing
           for
           the
           iust
           excuse
           of
           iniquity
           .
           For
           there
           was
           neuer
           sin
           cōmitted
           ,
           wherein
           a
           lesse
           good
           was
           not
           preferred
           before
           a
           greater
           ,
           &
           that
           wilfully
           ;
           which
           cānot
           be
           done
           without
           the
           singular
           disgrace
           of
           nature
           ,
           &
           the
           vtter
           disturbance
           of
           that
           diuine
           order
           ,
           wherby
           the
           preeminence
           of
           chiefest
           acceptation
           is
           by
           the
           best
           things
           worthily
           chalenged
           .
           There
           is
           not
           that
           good
           which
           cōcerneth
           vs
           ,
           but
           it
           hath
           euidence
           ●nough
           for
           it selfe
           ,
           if
           reason
           were
           diligent
           to
           search
           it
           out
           .
           Through
           neglect
           thereof
           ,
           abused
           we
           are
           with
           the
           shew
           of
           that
           which
           is
           not
           ;
           somtimes
           the
           subtilty
           of
           Satan
           inueagling
           vs
           ,
           as
           it
           did
           a
           Eue
           ;
           
           sometimes
           the
           hastinesse
           of
           our
           wils
           preuenting
           the
           more
           considerate
           aduice
           of
           foūd
           reasō
           ,
           as
           in
           b
           the
           Apostles
           ,
           whē
           they
           no
           sooner
           saw
           what
           they
           liked
           not
           ,
           but
           they
           forthwith
           were
           desirous
           of
           fit
           frō
           heauen
           ;
           sometimes
           the
           very
           custome
           of
           euil
           making
           the
           hart
           obdurate
           against
           whatsoeuer
           instructions
           to
           the
           cōtrary
           ,
           as
           in
           thē
           ouer
           whō
           our
           Sauior
           spake
           weeping
           ,
           c
           
             O
             Ierusalē
             how
             often
             ,
             &
             thou
             wouldst
             not
             ?
          
           Still
           therfore
           that
           wherw●th
           we
           stand
           blameable
           ,
           &
           can
           no
           way
           excuse
           it
           is
           ,
           In
           doing
           euill
           ,
           we
           prefer
           a
           lesse
           good
           before
           a
           greater
           the
           greatnes
           whereof
           is
           by
           reasō
           inuestigable
           &
           may
           be
           known
           .
           The
           search
           of
           knowledge
           is
           a
           thing
           painful
           ;
           &
           the
           painfulnes
           of
           knowledge
           is
           that
           which
           maketh
           the
           will
           so
           hardly
           inclinable
           thereunto
           .
           The
           root
           hereof
           ,
           diuine
           maledictiō
           ▪
           wherby
           the
           d
           instrumēts
           being
           weakned
           wherwithall
           the
           soule
           (
           especially
           in
           reasoning
           )
           doth
           worke
           ,
           it
           preferreth
           rest
           in
           ignorance
           ,
           before
           wearisome
           labour
           to
           know
           .
           For
           a
           spurre
           of
           diligence
           therefore
           we
           haue
           a
           naturall
           thirst
           after
           knowledge
           ingrafted
           in
           vs.
           But
           by
           reason
           of
           that
           originall
           weaknesse
           in
           the
           instruments
           ,
           without
           which
           the
           
           vnderstanding
           part
           is
           not
           able
           in
           this
           world
           by
           discourse
           to
           worke
           ,
           the
           very
           conceipt
           of
           painefulnesse
           is
           as
           a
           bridle
           to
           stay
           vs.
           
           For
           which
           cause
           the
           Apostle
           who
           knew
           right
           well
           that
           the
           wearines
           of
           the
           flesh
           is
           an
           heauy
           clog
           to
           the
           will
           ,
           striketh
           mightily
           vpon
           this
           key
           ,
           
             Awake
             thou
             that
             sleepest
             ,
             Cast
             off
             all
             which
             presseth
             downe
             ,
             Watch
             ,
             Labour
             ,
             striue
             to
             go
             forward
             and
             to
             grow
             in
             knowledge
             .
          
        
         
           
           8
           ▪
           Wherefore
           to
           returne
           to
           our
           former
           intent
           of
           discouering
           the
           naturall
           way
           ,
           whereby
           rules
           haue
           bene
           found
           out
           concerning
           that
           goodnes
           wherewith
           the
           wil
           of
           man
           ought
           to
           be
           moued
           in
           humaine
           actions
           ;
           As
           euery
           thing
           naturally
           and
           necessarily
           doth
           desire
           the
           vtmost
           good
           and
           greatest
           perfection
           whereof
           nature
           hath
           made
           it
           capable
           ,
           euen
           so
           man.
           Our
           felicitie
           therefore
           being
           the
           obiect
           and
           accomplishment
           of
           our
           desire
           ,
           we
           cannot
           choose
           but
           wish
           and
           couet
           it
           .
           All
           particular
           things
           which
           are
           subiect
           vnto
           action
           ,
           the
           will
           doth
           so
           farre
           foorth
           incline
           vnto
           ,
           as
           reason
           iudgeth
           them
           the
           better
           for
           vs
           ,
           and
           consequently
           the
           more
           auaileable
           to
           our
           blisse
           .
           If
           reason
           erre
           ,
           we
           fall
           into
           euill
           ,
           and
           are
           so
           farre
           forth
           depriued
           of
           the
           generall
           perfection
           we
           seeke
           .
           Seeing
           therefore
           that
           for
           the
           framing
           of
           mens
           actions
           the
           knowledge
           of
           good
           from
           euill
           is
           necessarie
           ;
           it
           onely
           resteth
           that
           we
           search
           how
           this
           may
           be
           had
           .
           Neither
           must
           we
           suppose
           that
           there
           needeth
           one
           rule
           to
           know
           the
           good
           ,
           
           and
           another
           the
           euill
           by
           .
           For
           he
           that
           knoweth
           what
           is
           straight
           ,
           doth
           euen
           thereby
           discerne
           what
           is
           crooked
           ,
           because
           the
           absence
           of
           straightnesse
           in
           bodies
           capable
           thereof
           is
           crookednesse
           .
           Goodnesse
           in
           actions
           is
           like
           vnto
           straitnesse
           ▪
           wherfore
           that
           which
           is
           done
           well
           we
           terme
           right
           .
           For
           as
           the
           straight
           way
           is
           most
           acceptable
           to
           him
           that
           trauaileth
           ,
           because
           by
           it
           he
           commeth
           soonest
           to
           his
           iourneys
           end
           :
           so
           in
           action
           ,
           that
           which
           doth
           lye
           the
           euenest
           betweene
           vs
           and
           the
           end
           we
           desire
           ,
           must
           needes
           be
           the
           fittest
           for
           our
           vse
           .
           Besides
           which
           fitnes
           for
           vse
           ,
           there
           is
           also
           in
           rectitude
           ,
           beauty
           ;
           as
           contrariwise
           in
           obliquity
           ,
           deformity
           .
           And
           that
           which
           is
           good
           in
           the
           actions
           of
           men
           ,
           doth
           not
           onely
           delight
           as
           profitable
           ,
           but
           as
           amiable
           also
           .
           In
           which
           consideration
           the
           Grecians
           most
           diuinely
           haue
           giuen
           to
           the
           actiue
           perfection
           of
           men
           ,
           a
           name
           expressing
           both
           beauty
           and
           goodnesse
           ,
           
           because
           goodnesse
           in
           ordinary
           speech
           is
           for
           the
           most
           part
           applied
           onely
           to
           that
           which
           is
           beneficiall
           .
           But
           we
           in
           the
           name
           of
           goodnesse
           ,
           do
           here
           imploy
           both
           .
           And
           of
           discerning
           goodnes
           there
           are
           but
           these
           two
           wayes
           ;
           the
           one
           the
           knowledge
           of
           the
           causes
           whereby
           it
           is
           made
           such
           ;
           the
           other
           the
           obseruation
           of
           those
           signes
           and
           tokens
           ,
           which
           being
           annexed
           alwaies
           vnto
           goodnes
           ,
           argue
           that
           where
           they
           are
           found
           ,
           there
           also
           goodnes
           is
           ,
           although
           we
           know
           not
           the
           cause
           by
           force
           whereof
           it
           is
           there
           .
           The
           former
           of
           these
           is
           the
           most
           sure
           &
           infallible
           way
           ,
           but
           so
           hard
           that
           all
           shunne
           it
           ,
           and
           had
           rather
           walke
           as
           men
           do
           in
           the
           darke
           by
           hap
           hazard
           ,
           then
           tread
           so
           long
           and
           intricate
           mazes
           for
           knowledge
           sake
           .
           As
           therefore
           Physitians
           are
           many
           times
           forced
           to
           leaue
           such
           methods
           of
           curing
           as
           themselues
           know
           to
           be
           the
           fittest
           ,
           and
           being
           ouerruled
           by
           their
           patients
           impatiency
           are
           fame
           to
           try
           the
           best
           they
           can
           ,
           in
           taking
           that
           way
           of
           cure
           ,
           which
           the
           cured
           will
           yeeld
           vnto
           :
           in
           like
           sort
           ,
           cōsidering
           how
           the
           case
           doth
           stād
           with
           this
           present
           age
           full
           of
           tongue
           &
           weake
           of
           braine
           ,
           behold
           we
           yeeld
           to
           the
           streame
           thereof
           ;
           into
           the
           causes
           of
           goodnes
           we
           will
           not
           make
           any
           curious
           or
           deepe
           inquiry
           ;
           to
           touch
           them
           now
           &
           then
           it
           shal
           be
           sufficient
           ,
           when
           they
           are
           so
           neere
           at
           hand
           that
           easily
           they
           may
           be
           conceiued
           without
           any
           farre
           remoued
           discourse
           :
           that
           way
           we
           are
           contented
           to
           proue
           ,
           which
           being
           the
           worse
           in
           it selfe
           ,
           is
           
           notwithstanding
           now
           by
           reason
           of
           common
           imbecillity
           the
           fitter
           &
           likelier
           to
           be
           brookt
           .
           Signes
           and
           tokens
           to
           know
           good
           by
           ,
           are
           of
           sundry
           kinds
           :
           some
           more
           certaine
           ▪
           and
           some
           lesse
           .
           The
           most
           certaine
           token
           of
           euident
           goodnesse
           is
           ,
           if
           the
           generall
           perswasion
           of
           all
           men
           do
           so
           account
           it
           .
           And
           therefore
           a
           common
           receiued
           error
           is
           neuer
           vtterly
           ouerthrowne
           ,
           till
           such
           time
           as
           we
           go
           from
           signes
           vnto
           causes
           ,
           and
           shew
           some
           manifest
           root
           or
           fountaine
           thereof
           common
           vnto
           all
           ,
           whereby
           it
           may
           clearly
           appeare
           how
           it
           hath
           come
           to
           passe
           that
           so
           many
           haue
           bene
           ouerseene
           .
           In
           which
           case
           surmises
           and
           sleight
           probabilities
           will
           not
           serue
           ;
           because
           the
           vniuersall
           consent
           of
           men
           is
           the
           perfectest
           and
           strongest
           in
           this
           kind
           which
           comprehendeth
           onely
           the
           signes
           and
           tokens
           of
           goodnesse
           .
           Things
           casuall
           do
           varie
           ,
           and
           that
           which
           a
           man
           doth
           but
           chaunce
           to
           thinke
           well
           of
           ,
           cannot
           still
           haue
           the
           like
           hap
           .
           Wherefore
           although
           we
           know
           not
           the
           cause
           ,
           yet
           thus
           much
           we
           may
           know
           ,
           that
           some
           necessary
           cause
           there
           is
           ,
           whensoeuer
           the
           iudgements
           of
           all
           men
           generally
           or
           for
           the
           most
           part
           run
           one
           &
           the
           same
           way
           ,
           especially
           in
           matters
           of
           naturall
           discourse
           .
           For
           of
           things
           necessarily
           &
           naturally
           done
           there
           is
           no
           more
           affirmed
           but
           this
           ,
           a
           
             They
             keepe
             either
             alwaies
             or
             for
             the
             most
             part
             one
             tenure
             .
          
           The
           generall
           and
           perpetuall
           voyce
           of
           men
           is
           as
           the
           sentence
           of
           God
           himselfe
           .
           b
           For
           that
           which
           all
           men
           haue
           at
           all
           times
           learned
           ,
           nature
           her selfe
           must
           needes
           haue
           taught
           ;
           and
           God
           being
           the
           author
           of
           nature
           ,
           her
           voyce
           is
           but
           his
           instrument
           .
           By
           her
           from
           him
           we
           receiue
           whatsoeuer
           in
           such
           sort
           we
           learne
           .
           Infinite
           duties
           there
           are
           ,
           the
           goodnes
           wherof
           is
           by
           this
           rule
           sufficiently
           manifested
           ,
           although
           we
           had
           no
           other
           warrant
           besides
           to
           approue
           them
           .
           The
           Apostle
           S.
           Paul
           hauing
           speech
           cōcerning
           the
           Heathen
           saith
           of
           thē
           ,
           c
           
             They
             are
             a
             law
             vnto
             thēselues
             ▪
          
           His
           meaning
           is
           ,
           that
           by
           force
           of
           the
           light
           of
           reasō
           ,
           wherewith
           God
           illuminateth
           euery
           one
           which
           cometh
           into
           the
           world
           ,
           mē
           being
           inabled
           to
           know
           truth
           from
           falshood
           ,
           and
           good
           from
           euill
           ,
           do
           thereby
           learne
           in
           many
           things
           what
           the
           will
           of
           God
           is
           ;
           which
           will
           himselfe
           not
           reuealing
           by
           any
           extraordinary
           meanes
           vnto
           them
           ,
           but
           they
           by
           naturall
           discourse
           attaining
           the
           knowledge
           thereof
           ,
           seeme
           the
           makers
           of
           those
           lawes
           which
           indeed
           are
           his
           ,
           and
           they
           but
           onely
           the
           finders
           of
           them
           out
           .
           A
           law
           therefore
           generally
           taken
           ,
           is
           a
           directiue
           rule
           vnto
           goodnesse
           of
           operation
           .
           The
           rule
           of
           diuine
           operations
           outward
           ,
           is
           the
           definitiue
           appointmēt
           of
           Gods
           owne
           wisedome
           set
           downe
           within
           himselfe
           .
           The
           rule
           of
           naturall
           agents
           that
           worke
           by
           simple
           necessity
           ,
           is
           the
           determination
           of
           the
           wisedome
           of
           God
           ▪
           known
           to
           God
           himselfe
           the
           principall
           director
           of
           them
           ,
           but
           not
           vnto
           them
           that
           are
           directed
           to
           execute
           the
           same
           .
           The
           rule
           of
           naturall
           agents
           which
           worke
           after
           a
           sort
           of
           their
           owne
           accord
           ,
           as
           the
           beasts
           do
           ,
           is
           the
           iudgement
           of
           common
           sense
           or
           phancy
           concerning
           the
           sensible
           goodnes
           of
           those
           obiects
           wherwith
           they
           are
           moued
           .
           The
           rule
           of
           ghostly
           or
           immateriall
           natures
           ,
           as
           spirits
           &
           Angels
           ,
           is
           their
           intuitiue
           intellectual
           iudgement
           concerning
           the
           amiable
           beauty
           &
           high
           goodnes
           of
           that
           obiect
           ,
           which
           with
           vnspeakeable
           ioy
           and
           delight
           doth
           set
           them
           on
           worke
           .
           The
           rule
           of
           voluntary
           agents
           on
           earth
           ,
           is
           the
           sentence
           that
           reason
           giueth
           cōcerning
           the
           goodnes
           of
           those
           things
           which
           they
           are
           to
           do
           .
           And
           the
           sentences
           which
           reason
           giueth
           ,
           are
           some
           more
           ,
           some
           lesse
           general
           ,
           before
           it
           come
           to
           define
           in
           particular
           actiōs
           what
           is
           good
           .
           The
           maine
           principles
           of
           reason
           are
           in
           thēselues
           apparent
           .
           For
           to
           make
           nothing
           euidēt
           of
           it selfe
           vnto
           mās
           vnderstāding
           ,
           were
           to
           take
           away
           al
           possibility
           of
           knowing
           any
           thing
           .
           And
           herein
           that
           of
           Theophras●us
           is
           
           true
           ,
           
           
             They
             that
             seeke
             a
             reason
             of
             all
             things
             do
             vtterly
             ouerthrow
             reason
             .
          
           In
           euery
           kind
           of
           knowledge
           some
           such
           grounds
           there
           are
           ,
           as
           that
           being
           proposed
           ,
           the
           mind
           doth
           presently
           embrace
           them
           as
           free
           from
           all
           possibilitie
           of
           error
           ,
           cleare
           and
           manifest
           without
           proofe
           .
           In
           which
           kind
           ,
           axiomes
           or
           principles
           more
           generall
           are
           such
           as
           this
           ,
           
             That
             the
             greater
             good
             is
             to
             be
             chosen
             before
             the
             lesse
             .
          
           If
           therefore
           it
           should
           be
           demanded
           ,
           what
           reason
           there
           is
           why
           the
           will
           of
           man
           ,
           which
           doth
           necessarily
           shun
           harme
           and
           couet
           whatsoeuer
           is
           pleasant
           and
           sweete
           ,
           should
           be
           commanded
           to
           count
           the
           pleasures
           of
           sinne
           gall
           ,
           &
           notwithstanding
           the
           bitter
           accidents
           wherwith
           vertuous
           actions
           are
           compast
           ,
           yet
           stil
           to
           reioyce
           and
           delight
           in
           them
           ;
           surely
           this
           could
           neuer
           stand
           with
           reason
           :
           but
           that
           wisedome
           thus
           prescribing
           ,
           groundeth
           her
           lawes
           vpon
           an
           infallible
           rule
           of
           comparison
           ,
           which
           is
           ,
           that
           small
           difficulties
           ,
           when
           exceeding
           great
           good
           is
           sure
           to
           ensue
           ;
           and
           on
           the
           other
           side
           momentanie
           benefites
           ,
           when
           the
           hurt
           which
           they
           drawe
           after
           them
           is
           vnspeakeable
           ,
           are
           not
           at
           all
           to
           be
           respected
           .
           This
           rule
           is
           the
           ground
           whereupon
           the
           wisedom
           of
           the
           Apostle
           buildeth
           a
           law
           ,
           inioyning
           patience
           vnto
           himselfe
           ;
           
             The
             present
             lightnes
             of
             our
             affliction
             worketh
             vnto
             vs
             euen
             with
             aboundance
             vpon
             aboundance
             an
             eternall
             waight
             of
             glory
             ,
          
           
           
             while
             we
             looke
             not
             on
             the
             things
             which
             are
             seene
             ,
             but
             on
             the
             things
             which
             are
             not
             seene
             .
             For
             the
             things
             which
             are
             seene
             are
             temporal
             ,
             but
             the
             things
             which
             are
             not
             seene
             eternall
             .
          
           Therefore
           Christianity
           to
           be
           embraced
           ,
           whatsoeuer
           calamities
           in
           those
           times
           it
           was
           accompanied
           withall
           .
           Vpon
           the
           same
           ground
           our
           Sauiour
           proueth
           the
           law
           most
           reasonable
           ,
           that
           doth
           forbid
           those
           crimes
           which
           mē
           for
           gaines
           sake
           fall
           into
           .
           For
           a
           man
           to
           win
           the
           world
           ,
           if
           it
           be
           with
           the
           losse
           of
           his
           soule
           ,
           
           what
           benefit
           or
           good
           is
           it
           ?
           Axiomes
           lesse
           generall
           ,
           yet
           so
           manifest
           that
           they
           need
           no
           further
           proofe
           ,
           are
           such
           as
           these
           ,
           
             God
             to
             be
             worshipped
             ,
             Parents
             to
             be
             honored
             ,
             Others
             to
             be
             vsed
             by
             vs
             as
             we
             our selues
             would
             by
             them
             .
          
           Such
           things
           ,
           as
           soone
           as
           they
           are
           alleaged
           ,
           all
           men
           acknowledge
           to
           be
           good
           ;
           they
           require
           no
           proofe
           or
           further
           discourse
           to
           be
           assured
           of
           their
           goodnes
           .
           Notwithstanding
           whatsoeuer
           such
           principle
           there
           is
           ,
           it
           was
           at
           the
           first
           found
           out
           by
           discourse
           ,
           &
           drawne
           from
           out
           of
           the
           very
           bowels
           of
           heauen
           and
           earth
           .
           For
           we
           are
           to
           note
           ,
           that
           things
           in
           the
           world
           are
           to
           vs
           discernable
           ,
           not
           onely
           so
           farre
           forth
           as
           serueth
           for
           our
           vitall
           preseruation
           ,
           but
           further
           also
           in
           a
           twofold
           higher
           respect
           .
           For
           first
           if
           all
           other
           vses
           were
           vtterly
           taken
           away
           ;
           yet
           the
           mind
           of
           man
           being
           by
           nature
           speculatiue
           and
           delighted
           with
           cōtemplation
           in
           it selfe
           ,
           they
           were
           to
           be
           known
           euen
           for
           meere
           knowledge
           and
           vnderstandings
           sake
           .
           Yea
           further
           besides
           this
           ,
           the
           knowledge
           of
           euery
           the
           least
           thing
           in
           the
           whole
           world
           ,
           hath
           in
           it
           a
           secōd
           peculiar
           benefit
           vnto
           vs
           ,
           in
           as
           much
           as
           it
           serueth
           to
           minister
           rules
           ,
           Canons
           ,
           and
           lawes
           for
           men
           to
           direct
           those
           actions
           by
           ,
           which
           we
           properly
           terme
           humane
           .
           This
           did
           the
           very
           Heathens
           themselues
           obscurely
           insinuate
           ,
           by
           making
           Themis
           which
           we
           call
           Ius
           or
           Right
           to
           be
           the
           daughter
           of
           heauen
           and
           earth
           .
           Wee
           knowe
           things
           either
           as
           they
           are
           in
           themselues
           ,
           or
           as
           they
           are
           in
           mutuall
           relation
           one
           to
           another
           .
           The
           knowledge
           of
           that
           which
           man
           is
           in
           reference
           vnto
           himselfe
           ,
           and
           other
           things
           in
           relation
           vnto
           man
           ,
           I
           may
           iustly
           terme
           the
           mother
           of
           al
           those
           principles
           ,
           which
           are
           as
           it
           were
           edicts
           ,
           statutes
           ,
           and
           decrees
           in
           that
           law
           of
           nature
           ,
           wherby
           humaine
           actions
           are
           framed
           .
           First
           therefore
           hauing
           obserued
           that
           the
           best
           things
           ,
           where
           they
           are
           not
           hindered
           ,
           do
           still
           produce
           the
           best
           operations
           ;
           (
           for
           which
           cause
           where
           many
           things
           are
           to
           concurre
           vnto
           one
           effect
           ,
           the
           best
           is
           in
           all
           congruity
           
           of
           reason
           to
           guide
           the
           residue
           ,
           that
           it
           preuailing
           most
           ,
           the
           worke
           principally
           done
           by
           it
           may
           haue
           greatest
           perfection
           :
           )
           when
           hereupon
           we
           come
           to
           obserue
           in
           our selues
           ,
           of
           what
           excellencie
           our
           soules
           are
           in
           comparison
           of
           our
           bodies
           ,
           and
           the
           diuiner
           part
           in
           relation
           vnto
           the
           baser
           of
           our
           soules
           ;
           seeing
           that
           all
           these
           concurre
           in
           producing
           humaine
           actions
           ,
           it
           cannot
           be
           well
           vnlesse
           the
           chiefest
           do
           commaund
           and
           direct
           the
           rest
           .
           
           The
           soule
           then
           ought
           to
           conduct
           the
           bodie
           ,
           and
           the
           spirit
           of
           our
           mindes
           the
           soule
           .
           This
           is
           therefore
           the
           first
           lawe
           ,
           whereby
           the
           highest
           power
           of
           the
           minde
           requireth
           generall
           obedience
           at
           the
           hands
           of
           all
           the
           rest
           concurring
           with
           it
           vnto
           action
           .
           Touching
           the
           seuerall
           graund
           mandates
           ,
           which
           being
           imposed
           by
           the
           vnderstanding
           facultie
           of
           the
           minde
           ,
           must
           be
           obeyed
           by
           the
           will
           of
           man
           ,
           they
           are
           by
           the
           same
           method
           found
           out
           ,
           whether
           they
           import
           our
           dutie
           towardes
           God
           or
           towards
           man.
           Touching
           the
           one
           ,
           I
           may
           not
           here
           stand
           to
           open
           ,
           by
           what
           degrees
           of
           discourse
           the
           mindes
           euen
           of
           meere
           naturall
           men
           ,
           haue
           attained
           to
           knowe
           ,
           not
           onely
           that
           there
           is
           a
           God
           ,
           but
           also
           what
           power
           ,
           force
           ,
           wisedome
           ,
           and
           other
           properties
           that
           God
           hath
           ,
           and
           how
           all
           thinges
           depend
           on
           him
           .
           This
           being
           therefore
           presupposed
           ,
           from
           that
           knowne
           relation
           which
           God
           hath
           vnto
           vs
           a
           as
           vnto
           children
           ,
           and
           vnto
           all
           good
           thinges
           as
           vnto
           effectes
           ,
           whereof
           himselfe
           is
           the
           b
           principall
           cause
           ,
           these
           axiomes
           and
           lawes
           naturall
           concerning
           our
           dutie
           haue
           arisen
           ;
           c
           
             That
             in
             all
             things
             we
             go
             about
             ,
             his
             ayde
             is
             by
             prayer
             to
             be
             craued
          
           ;
           d
           
             That
             he
             cannot
             haue
             sufficient
             honor
             done
             vnto
             him
             ,
             but
             the
             vttermost
             of
             that
             we
             can
             do
             to
             honour
             him
             we
             must
          
           ;
           which
           is
           in
           effect
           the
           same
           that
           we
           read
           ,
           e
           
             Thou
             shalt
             loue
             the
             Lord
             thy
             God
             with
             all
             thy
             heart
             ,
             with
             all
             thy
             soule
             ,
             and
             with
             all
             thy
             mind
             .
          
           Which
           law
           our
           Sauiour
           doth
           terme
           the
           f
           
             First
             and
             the
             great
             Commaundement
          
           .
           Touching
           the
           next
           ,
           which
           as
           our
           Sauiour
           addeth
           ,
           is
           like
           vnto
           this
           (
           he
           meaneth
           in
           amplitude
           and
           largenesse
           ▪
           in
           as
           much
           as
           it
           is
           the
           roote
           out
           of
           which
           all
           laws
           of
           dutie
           to
           men-ward
           haue
           growne
           ,
           as
           out
           of
           the
           former
           all
           offices
           of
           religion
           towards
           God
           )
           the
           like
           naturall
           inducement
           hath
           brought
           men
           to
           know
           ,
           that
           it
           is
           their
           duty
           no
           lesse
           to
           loue
           others
           then
           themselues
           .
           For
           seeing
           those
           things
           which
           are
           equall
           ,
           must
           needes
           all
           haue
           one
           measure
           :
           if
           I
           cannot
           but
           wish
           to
           receiue
           al
           good
           ,
           euen
           as
           much
           at
           euery
           mans
           hand
           as
           any
           man
           can
           wish
           vnto
           his
           owne
           soule
           ;
           how
           should
           I
           looke
           to
           haue
           any
           part
           of
           my
           desire
           herein
           satisfied
           ,
           vnlesse
           my self
           be
           careful
           to
           satisfie
           the
           like
           desire
           ,
           which
           is
           vndoubtedly
           in
           other
           men
           ,
           we
           all
           being
           of
           one
           and
           the
           same
           nature
           ?
           To
           haue
           any
           thing
           offered
           them
           repugnant
           to
           this
           desire
           ,
           must
           needs
           in
           all
           respects
           grieue
           them
           as
           much
           as
           me
           :
           so
           that
           if
           I
           do
           harme
           ,
           I
           must
           looke
           to
           suffer
           ;
           there
           being
           no
           reason
           that
           others
           should
           shew
           greater
           measure
           of
           loue
           to
           me
           ,
           then
           they
           haue
           by
           me
           shewed
           vnto
           them
           .
           My
           desire
           therefore
           to
           be
           loued
           of
           my
           equals
           in
           nature
           as
           much
           as
           possible
           may
           be
           ,
           imposeth
           vpon
           me
           a
           naturall
           dutie
           of
           bearing
           to
           them-ward
           fully
           the
           like
           affection
           .
           From
           which
           relation
           of
           equalitie
           betweene
           our selues
           and
           them
           that
           are
           as
           our selues
           ,
           what
           seuerall
           rules
           and
           Canons
           naturall
           reason
           hath
           drawne
           for
           direction
           of
           life
           ,
           no
           man
           is
           ignorant
           ;
           as
           namely
           ,
           g
           
             That
             because
             we
             would
             take
             no
             harme
             ,
             we
             must
             therefore
             do
             none
             ;
             That
             sith
             we
             would
             not
             be
             in
             any
             thing
             extreamely
             dealt
             with
             ,
             we
             must
             our selues
             auoide
             all
             extremitie
             in
             our
             dealings
             ;
             That
             from
             all
             violence
             and
             wrong
             wee
             are
             vtterly
             to
             abstaine
             ,
          
           with
           such
           like
           ;
           which
           further
           to
           wade
           in
           would
           bee
           tedious
           ,
           and
           to
           our
           present
           purpose
           
           not
           altogether
           so
           necessary
           ,
           
           seeing
           that
           on
           these
           two
           generall
           heads
           alreadie
           mentioned
           all
           other
           specialties
           are
           dependent
           .
           Wherefore
           the
           naturall
           measure
           wherby
           to
           iudge
           our
           doings
           ,
           is
           the
           sentence
           of
           reason
           ,
           determining
           and
           setting
           downe
           what
           is
           good
           to
           be
           done
           .
           Which
           sentence
           is
           either
           mandatory
           ,
           shewing
           what
           must
           be
           done
           ;
           or
           else
           permissiue
           ,
           declaring
           onely
           what
           may
           be
           done
           ;
           or
           thirdly
           admonitorie
           ,
           opening
           what
           is
           the
           most
           conuenient
           for
           vs
           to
           doe
           .
           The
           first
           taketh
           place
           ,
           where
           the
           comparison
           doth
           stand
           altogether
           betweene
           doing
           and
           not
           doing
           of
           one
           thing
           which
           in
           it selfe
           is
           absolutely
           good
           or
           euill
           ;
           as
           it
           had
           bene
           for
           Ioseph
           to
           yeeld
           or
           not
           to
           yeeld
           to
           the
           impotent
           desire
           of
           his
           lewd
           mistresse
           ,
           
           the
           one
           euill
           ,
           the
           other
           good
           simply
           .
           The
           second
           is
           ,
           when
           of
           diuerse
           things
           euill
           ,
           all
           being
           not
           euitable
           ,
           we
           are
           permitted
           to
           take
           one
           ;
           which
           one
           sauing
           only
           in
           case
           of
           so
           great
           vrgency
           were
           not
           otherwise
           to
           be
           taken
           ;
           
           as
           in
           the
           matter
           of
           diuorce
           amongst
           the
           Iewes
           .
           The
           last
           ,
           when
           of
           diuers
           things
           good
           ,
           one
           is
           principall
           and
           most
           eminent
           ;
           
           as
           in
           their
           act
           who
           sould
           their
           possessions
           and
           layd
           the
           price
           at
           the
           Apostles
           feete
           ,
           which
           possessions
           they
           might
           haue
           retained
           vnto
           themselues
           without
           sinne
           ;
           againe
           in
           the
           Apostle
           S.
           Paules
           owne
           choyce
           to
           maintaine
           himselfe
           by
           his
           owne
           labour
           ,
           
           whereas
           in
           liuing
           by
           the
           Churches
           maintenance
           ,
           as
           others
           did
           ,
           there
           had
           bene
           no
           offence
           committed
           .
           In
           goodnes
           therefore
           there
           is
           a
           latitude
           or
           extent
           ,
           whereby
           it
           commeth
           to
           passe
           that
           euen
           of
           good
           actions
           some
           are
           better
           then
           other
           some
           ;
           whereas
           otherwise
           one
           man
           could
           not
           excell
           another
           ,
           but
           all
           should
           be
           either
           absolutely
           good
           ,
           as
           hitting
           iumpe
           that
           indiuisible
           point
           or
           Center
           wherein
           goodnesse
           consisteth
           ;
           or
           else
           missing
           it
           they
           should
           be
           excluded
           out
           of
           the
           number
           of
           wel-doers
           .
           Degrees
           of
           wel
           doing
           there
           could
           be
           none
           ,
           except
           perhaps
           in
           the
           seldomnes
           &
           oftennes
           of
           doing
           well
           .
           But
           the
           nature
           of
           goodnesse
           being
           thus
           ample
           ,
           a
           lawe
           is
           properly
           that
           which
           reason
           in
           such
           sort
           defineth
           to
           be
           good
           that
           it
           must
           be
           done
           .
           And
           the
           law
           of
           reason
           or
           humaine
           nature
           is
           that
           ,
           which
           men
           by
           discourse
           of
           naturall
           reason
           haue
           rightly
           found
           out
           themselues
           to
           be
           all
           for
           euer
           bound
           vnto
           in
           their
           actions
           .
           Lawes
           of
           reason
           haue
           these
           markes
           to
           be
           knowne
           by
           .
           Such
           as
           keepe
           them
           ,
           resemble
           most
           liuely
           in
           their
           voluntarie
           actions
           ,
           that
           very
           manner
           of
           working
           which
           nature
           her selfe
           doth
           necessarily
           obserue
           in
           the
           course
           of
           the
           whole
           world
           .
           The
           workes
           of
           nature
           are
           all
           behoouefull
           ,
           beautifull
           ,
           without
           superfluitie
           or
           defect
           :
           euen
           so
           theirs
           ,
           if
           they
           be
           framed
           according
           to
           that
           which
           the
           law
           of
           reason
           teacheth
           .
           Secondly
           those
           lawes
           are
           inuestigable
           by
           reason
           ,
           without
           the
           helpe
           of
           reuelation
           supernaturall
           and
           diuine
           .
           Finally
           in
           such
           sort
           they
           are
           inuestigable
           ,
           that
           the
           knowledge
           of
           them
           is
           generall
           ,
           the
           world
           hath
           alwayes
           bene
           acquainted
           with
           them
           ;
           according
           to
           that
           which
           one
           in
           Sophocles
           obserueth
           corcerning
           a
           branch
           of
           this
           law
           ,
           
           
             It
             is
             no
             child
             of
             two
             dayes
             or
             yeasterdayes
             birth
             ,
             but
             hath
             bene
             no
             man
             knoweth
             how
             long
             sithence
             .
          
           It
           is
           not
           agreed
           vpon
           by
           one
           ,
           or
           two
           ,
           or
           few
           ,
           but
           by
           all
           :
           which
           we
           may
           not
           so
           vnderstand
           ,
           as
           if
           euery
           particular
           man
           in
           the
           whole
           world
           did
           know
           and
           confesse
           whatsoeuer
           the
           law
           of
           reason
           doth
           conteine
           ;
           but
           this
           lawe
           is
           such
           that
           being
           proposed
           no
           man
           can
           reiect
           it
           as
           vnreasonable
           and
           vniust
           .
           Againe
           there
           is
           nothing
           in
           it
           ,
           but
           any
           man
           (
           hauing
           naturall
           perfection
           of
           wit
           ,
           and
           ripenesse
           of
           iudgement
           )
           may
           by
           labour
           and
           trauaile
           find
           out
           .
           And
           to
           conclude
           ,
           the
           generall
           principles
           thereof
           are
           such
           ,
           as
           it
           is
           not
           easie
           to
           find
           men
           ignorant
           of
           them
           .
           Law
           rationall
           therefore
           ,
           
           which
           men
           commonly
           vse
           to
           call
           the
           law
           of
           nature
           ,
           meaning
           thereby
           the
           law
           which
           humaine
           nature
           knoweth
           it selfe
           in
           reason
           vniuersally
           bound
           vnto
           ,
           which
           also
           for
           that
           cause
           may
           be
           termed
           most
           fitly
           the
           lawe
           of
           reason
           ▪
           this
           law
           ,
           I
           say
           ,
           comprehendeth
           all
           those
           things
           which
           men
           by
           the
           light
           of
           their
           naturall
           vnderstanding
           euidently
           know
           ,
           or
           at
           least
           wife
           may
           know
           ,
           to
           be
           beseeming
           or
           vnbeseeming
           ,
           vertuous
           or
           vitious
           ;
           good
           or
           euill
           for
           them
           to
           do
           .
           
           Now
           although
           it
           be
           true
           ,
           which
           some
           haue
           said
           ,
           that
           whatsoeuer
           is
           done
           amisse
           ,
           the
           law
           of
           nature
           and
           reason
           therby
           is
           transgrest
           ;
           because
           euen
           those
           offences
           which
           are
           by
           their
           speciall
           qualities
           breaches
           of
           supernaturall
           lawes
           ,
           do
           also
           ,
           for
           that
           they
           are
           generally
           euill
           violate
           in
           generall
           that
           principle
           of
           reason
           ,
           which
           willeth
           vniuersally
           to
           flie
           from
           euill
           :
           yet
           do
           we
           not
           therfore
           so
           far
           extend
           the
           law
           of
           reason
           ,
           as
           to
           conteine
           in
           it
           all
           maner
           lawes
           whereunto
           reasonable
           creatures
           are
           bound
           ;
           but
           (
           as
           hath
           bene
           shewed
           )
           we
           restraine
           it
           to
           those
           onely
           duties
           ,
           which
           all
           men
           by
           force
           of
           naturall
           wit
           either
           do
           or
           might
           vnderstand
           to
           be
           such
           duties
           as
           concerne
           all
           men
           .
           
             Certaine
             half
             waking
             men
             there
             are
             ,
          
           (
           as
           Saint
           Augustine
           noteth
           )
           
             who
             neither
             altogether
             asleepe
             in
             folly
             ,
             nor
             yet
             throughly
             awake
             in
             the
             light
             of
             true
             vnderstanding
             ,
             haue
             thought
             that
             there
             is
             not
             at
             all
             any
             thing
             iust
             and
             righteous
             in
             it selfe
             :
             but
             looke
             wherwith
             nations
             are
             inured
             ,
             the
             same
             they
             take
             to
             be
             right
             and
             iust
             .
             Wherupon
             their
             conclusion
             is
             ,
             that
             seeing
             each
             sort
             of
             people
             hath
             a
             different
             kind
             of
             right
             from
             other
             ,
             and
             that
             which
             is
             right
             of
             it
             owne
             nature
             must
             be
             euery
             where
             one
             and
             the
             same
             ,
             therefore
             in
             it selfe
             there
             is
             nothing
             right
             .
             These
             good
             folke
          
           (
           saith
           he
           ,
           
             that
             I
             may
             not
             trouble
             their
             wits
             with
             rehearsal
             of
             too
             many
             things
          
           )
           
             haue
             not
             looked
             so
             far
             into
             the
             world
             as
             to
             perceiue
             ,
             that
          
           Do
           as
           thou
           wouldest
           be
           done
           vnto
           ,
           
             is
             a
             sentence
             which
             all
             nations
             vnder
             heauen
             are
             agreed
             vpon
             .
             Refer
             this
             sentence
             to
             the
             loue
             of
             God
             ,
             &
             it
             extinguisheth
             all
             heinous
             crimes
             ▪
             referre
             it
             to
             the
             loue
             of
             thy
             neighbor
             ,
             and
             all
             grieuous
             wrongs
             it
             banisheth
             out
             of
             the
             world
             .
          
           Wherefore
           as
           touching
           the
           law
           of
           reason
           ,
           this
           was
           (
           it
           seemeth
           )
           Saint
           Augustines
           iudgement
           ,
           namely
           ,
           that
           there
           are
           in
           it
           some
           things
           which
           stand
           as
           principles
           vniuersally
           agreed
           vpon
           :
           and
           that
           out
           of
           those
           principles
           ,
           which
           are
           in
           themselues
           euident
           ,
           the
           greatest
           morall
           duties
           we
           owe
           towards
           God
           or
           man
           ,
           may
           without
           any
           great
           difficultie
           be
           concluded
           .
           If
           then
           it
           be
           here
           demaunded
           ,
           by
           what
           meanes
           it
           should
           come
           to
           passe
           (
           the
           greatest
           part
           of
           the
           law
           morall
           being
           so
           easie
           for
           all
           men
           to
           know
           )
           that
           so
           many
           thousands
           of
           men
           notwithstanding
           haue
           bene
           ignorant
           euen
           of
           principall
           morall
           duties
           ,
           not
           imagining
           the
           breach
           of
           them
           to
           be
           sinne
           :
           I
           deny
           not
           but
           lewd
           and
           wicked
           custome
           ;
           beginning
           perhaps
           at
           the
           first
           amongst
           few
           ,
           afterwards
           spreading
           into
           greater
           multitudes
           ,
           and
           so
           continuing
           from
           time
           to
           time
           ,
           may
           be
           of
           force
           euen
           in
           plaine
           things
           to
           smother
           the
           light
           of
           naturall
           vnderstanding
           ,
           because
           men
           will
           not
           bend
           their
           wits
           to
           examine
           ,
           whether
           things
           wherewith
           they
           haue
           bene
           accustomed
           ,
           be
           good
           or
           euill
           .
           For
           examples
           sake
           ,
           that
           grosser
           kind
           of
           heathenish
           idolatrie
           ,
           wherby
           they
           worshipped
           the
           very
           workes
           of
           their
           owne
           hands
           ,
           was
           an
           absurdity
           to
           reason
           so
           palpable
           ,
           that
           the
           Prophet
           Dauid
           comparing
           idols
           and
           idolaters
           together
           ,
           maketh
           almost
           no
           ods
           betweene
           them
           ,
           but
           the
           one
           in
           a
           maner
           as
           much
           without
           wit
           and
           sense
           as
           the
           other
           ,
           
             They
             that
             make
             them
             are
             like
             vnto
             them
             ,
             and
             so
             are
             all
             that
             trust
             in
             them
             .
          
           That
           wherein
           an
           idolater
           doth
           seeme
           so
           absurb
           and
           foolish
           ,
           
           is
           by
           the
           Wiseman
           thus
           exprest
           ,
           
             He
             is
             not
             ashamed
             to
             speake
             vnto
             that
             which
             hath
             no
             life
             ,
          
           
           
             he
             calleth
             on
             him
             that
             is
             weake
             for
             health
             ,
             he
             prayeth
             for
             life
             vnto
             him
             which
             is
             dead
             ,
             of
             him
             which
             hath
             no
             experience
             he
             requireth
             helpe
             ,
             for
             his
             iourney
             be
             s●●th
             to
             him
             which
             is
             not
             
             able
             to
             go
             ,
             for
             gaine
             and
             worke
             and
             successe
             in
             his
             affaires
             he
             seeketh
             furtherance
             of
             him
             that
             hath
             no
             maner
             of
             power
             .
          
           The
           cause
           of
           which
           senselesse
           stupidity
           is
           afterwards
           imputed
           to
           custome
           .
           
           
             When
             a
             father
             mourned
             grieuosly
             for
             his
             son
             that
             was
             taken
             away
             suddenly
             ,
             he
             made
             an
             image
             for
             him
             that
             was
             once
             dead
             ,
             whom
             now
             he
             worshipped
             as
             a
             God
             ,
             ordeining
             to
             his
             seruants
             ceremonies
             &
             sacrifices
             .
             Thus
             by
             processe
             of
             time
             this
             wicked
             custome
             preuailed
             ,
             &
             was
             kept
             as
             a
             law
          
           ;
           the
           authority
           of
           Rulers
           ,
           the
           ambition
           of
           craftsmen
           ,
           and
           such
           like
           meanes
           thrusting
           forward
           the
           ignorant
           ,
           and
           increasing
           their
           superstition
           .
           Vnto
           this
           which
           the
           Wiseman
           hath
           spoken
           ,
           somwhat
           besides
           may
           be
           added
           .
           For
           whatsoeuer
           we
           haue
           hitherto
           taught
           ,
           or
           shal
           hereafter
           ,
           cōcerning
           the
           force
           of
           mans
           naturall
           vnderstanding
           ,
           this
           we
           alwayes
           desire
           withall
           to
           be
           vnderstood
           ,
           that
           there
           is
           no
           kind
           of
           faculty
           or
           power
           in
           man
           or
           any
           other
           creature
           ,
           which
           can
           rightly
           performe
           the
           functions
           alotted
           to
           it
           ,
           without
           perpetuall
           aide
           &
           concurrence
           of
           that
           supreme
           cause
           of
           all
           things
           .
           The
           benefit
           whereof
           as
           oft
           as
           we
           cause
           God
           in
           his
           iustice
           to
           withdraw
           ,
           there
           can
           no
           other
           thing
           follow
           ▪
           then
           that
           which
           the
           Apostle
           noteth
           ,
           euen
           men
           indued
           with
           the
           light
           of
           reason
           to
           walke
           notwithstanding
           
             in
             the
             vanity
             of
             their
             mind
             ,
             hauing
             their
             cogitations
             darkned
          
           
           
             &
             being
             strangers
             from
             the
             life
             of
             God
             through
             the
             ignorance
             which
             is
             in
             them
             ,
             because
             of
             the
             hardnes
             of
             their
             harts
             .
          
           And
           this
           cause
           is
           mētioned
           by
           the
           Prophet
           Esay
           ▪
           speaking
           of
           the
           ignorance
           idolaters
           ,
           who
           see
           not
           how
           the
           manifest
           reason
           condemneth
           their
           grosse
           iniquity
           and
           sinne
           .
           
           They
           haue
           not
           in
           them
           ,
           saith
           he
           ▪
           so
           much
           wit
           as
           to
           thinke
           ,
           
             shall
             I
             bow
             to
             the
             stocke
             of
             a
             tree
             ?
             All
             knowledge
             and
             vnderstanding
             is
             taken
             from
             them
             .
             For
             God
             hath
             shut
             their
             eyes
             that
             they
             cannot
             see
             .
          
           That
           which
           we
           say
           in
           this
           case
           of
           idolatry
           ,
           serueth
           for
           all
           other
           things
           ,
           wherein
           the
           like
           kind
           of
           generall
           blindnes
           hath
           preuailed
           against
           the
           manifest
           lawes
           of
           reason
           .
           Within
           the
           compasse
           of
           which
           lawes
           we
           do
           not
           onely
           comprehend
           whatsoeuer
           may
           be
           easily
           knowne
           to
           belong
           to
           the
           duty
           of
           all
           men
           ;
           but
           euen
           whatsoeuer
           may
           possibly
           be
           known
           to
           be
           of
           that
           quality
           ,
           so
           that
           the
           same
           be
           by
           necessary
           consequence
           deduced
           out
           of
           cleere
           and
           manifest
           principles
           .
           For
           if
           once
           we
           descend
           vnto
           probable
           collections
           what
           is
           conuenient
           for
           men
           ,
           we
           are
           then
           in
           the
           territory
           where
           free
           and
           arbitrarie
           determinations
           ,
           the
           territory
           where
           humane
           lawes
           take
           place
           ,
           which
           lawes
           are
           after
           to
           be
           considered
           .
        
         
           
           9
           Now
           the
           due
           obseruation
           of
           this
           law
           which
           reason
           teacheth
           vs
           ,
           cannot
           but
           be
           effectuall
           vnto
           their
           great
           good
           that
           obserue
           the
           same
           .
           For
           we
           see
           the
           whole
           world
           and
           each
           part
           thereof
           so
           compacted
           ,
           that
           as
           long
           as
           each
           thing
           performeth
           onely
           that
           worke
           which
           is
           naturall
           vnto
           it
           ,
           it
           thereby
           preserueth
           both
           other
           things
           ,
           and
           also
           it selfe
           .
           Contrariwise
           let
           any
           principall
           thing
           ,
           as
           the
           Sun
           ,
           the
           Moone
           ,
           any
           one
           of
           the
           heauēs
           or
           elemēts
           ,
           but
           once
           cease
           or
           faile
           ,
           or
           swarue
           ;
           and
           who
           doth
           not
           easily
           conceiue
           ,
           that
           the
           sequele
           thereof
           would
           be
           ruine
           both
           to
           it selfe
           ,
           &
           whatsoeuer
           dependeth
           on
           it
           ?
           And
           is
           it
           possible
           that
           man
           ,
           being
           not
           only
           the
           noblest
           creature
           in
           the
           world
           ,
           but
           euen
           a
           very
           world
           in
           himselfe
           ,
           his
           transgressing
           the
           law
           of
           his
           nature
           should
           draw
           no
           maner
           of
           harme
           after
           it
           ?
           Yes
           ,
           
             tribulation
             and
             anguish
             vnto
             euerie
             soule
             that
             doth
             euill
             .
          
           Good
           doth
           followe
           vnto
           all
           things
           by
           obseruing
           the
           course
           of
           their
           nature
           ,
           and
           on
           the
           contrarie
           side
           euill
           by
           not
           obseruing
           it
           :
           but
           not
           vnto
           naturall
           agents
           that
           good
           which
           wee
           call
           Reward
           ,
           not
           that
           euill
           which
           wee
           properly
           tearme
           Punishment
           .
           The
           reason
           whereof
           is
           ,
           because
           amongst
           creatures
           in
           this
           world
           ,
           onely
           mans
           obseruation
           of
           the
           lawe
           of
           his
           nature
           is
           Righteousnesse
           ,
           onely
           mans
           transgression
           Sinne.
           
           And
           the
           reason
           of
           this
           is
           the
           difference
           in
           his
           maner
           of
           obseruing
           or
           transgressing
           the
           lawe
           of
           his
           nature
           .
           Hee
           doth
           not
           otherwise
           then
           voluntarily
           the
           one
           or
           the
           other
           .
           What
           we
           do
           against
           our
           wils
           ,
           or
           constrainedly
           ,
           we
           are
           not
           properly
           said
           to
           do
           it
           ,
           because
           the
           mo●iue
           cause
           of
           doing
           it
           is
           not
           in
           our selues
           but
           carrieth
           vs
           ,
           as
           if
           the
           winde
           should
           driue
           a
           feather
           in
           the
           aire
           ,
           wee
           no
           whit
           furthering
           that
           whereby
           we
           are
           driuen
           .
           In
           such
           cases
           therefore
           the
           euill
           which
           is
           done
           ,
           moueth
           compassion
           ;
           men
           are
           pi●●ied
           for
           it
           ,
           as
           being
           rather
           miserable
           in
           such
           respect
           thei●
           culpable
           .
           Some
           things
           are
           likewise
           done
           by
           man
           ,
           though
           not
           through
           outward
           force
           and
           impulsion
           ,
           though
           not
           against
           ,
           yet
           without
           their
           wils
           ;
           as
           in
           alienation
           of
           minde
           ,
           or
           any
           the
           like
           ineuitable
           vtter
           absence
           of
           wit
           and
           iudgement
           .
           For
           which
           cause
           ,
           no
           man
           did
           euer
           thinke
           the
           hurtfull
           actions
           of
           furious
           men
           and
           innocents
           to
           be
           punishable
           .
           Againe
           some
           things
           wee
           doe
           neither
           against
           nor
           without
           ,
           and
           yet
           not
           simply
           and
           meerely
           with
           our
           wils
           ;
           but
           with
           our
           wils
           in
           such
           sor●
           moued
           ,
           that
           albeit
           there
           b●
           no
           impossibilitie
           but
           that
           wee
           might
           ,
           neuerthelesse
           we
           are
           not
           so
           easily
           able
           to
           doe
           otherwise
           .
           In
           this
           consideration
           one
           euill
           deede
           is
           made
           more
           pardonable
           then
           an
           other
           .
           Finally
           ,
           that
           which
           we
           do
           being
           euill
           ,
           is
           notwithstanding
           by
           so
           much
           more
           pa●donable
           ,
           by
           how
           much
           the
           exigence
           of
           so
           doing
           ,
           or
           the
           difficultie
           of
           doing
           otherwise
           is
           greater
           ;
           vnlesse
           this
           necessitie
           or
           difficultie
           haue
           originally
           risen
           from
           our selues
           .
           It
           is
           no
           excuse
           therefore
           vnto
           him
           ,
           who
           being
           drunke
           committeth
           incest
           ,
           and
           alleageth
           that
           his
           wits
           were
           not
           his
           owne
           ,
           in
           as
           much
           as
           himselfe
           might
           haue
           chosen
           whether
           his
           wits
           should
           by
           that
           meane
           haue
           been
           taken
           from
           him
           .
           Now
           rewards
           and
           punishments
           do
           alwaies
           presuppose
           some
           thing
           willingly
           done
           well
           or
           ill
           ▪
           without
           which
           respect
           though
           we
           may
           sometimes
           receiue
           good
           or
           harme
           ,
           yet
           then
           the
           one
           is
           only
           a
           benefite
           ,
           and
           not
           a
           reward
           ;
           the
           other
           simply
           an
           hurt
           ,
           not
           a
           punishment
           .
           From
           the
           sundry
           dispositions
           of
           mans
           will
           ,
           which
           is
           the
           roote
           of
           all
           his
           actions
           ,
           there
           groweth
           varietie
           in
           the
           sequeie
           of
           rewards
           and
           punishments
           ,
           which
           are
           by
           these
           and
           the
           like
           rules
           measured
           :
           
             Take
             away
             the
             will
             ,
             and
             all
             actes
             are
             equall
             :
             That
             which
             we
             doe
             not
             and
             would
             doe
             ,
             is
             commonly
             accepted
             as
             done
             .
          
           
           By
           these
           and
           the
           like
           rules
           mens
           actions
           are
           determined
           of
           and
           iudged
           ,
           whether
           they
           bee
           in
           their
           owne
           nature
           rewardable
           or
           punishable
           .
           Rewards
           and
           punishments
           are
           not
           receiued
           ,
           but
           at
           the
           handes
           of
           such
           as
           being
           aboue
           vs
           ,
           haue
           power
           to
           examine
           and
           iudge
           our
           deedes
           .
           How
           men
           come
           to
           haue
           this
           authoritie
           one
           ouer
           an
           other
           in
           externall
           actions
           ,
           wee
           shall
           more
           diligently
           examine
           in
           that
           which
           followeth
           .
           But
           for
           this
           present
           ,
           so
           much
           all
           do
           acknowledge
           ,
           that
           sith
           euery
           mans
           hart
           and
           conscience
           doth
           in
           good
           or
           euill
           ,
           euen
           secretly
           committed
           and
           knowne
           to
           none
           but
           it selfe
           ,
           either
           like
           or
           disallow
           it selfe
           ,
           and
           accordingly
           eyther
           reioyce
           ,
           very
           nature
           exulting
           as
           it
           were
           in
           certain
           hope
           of
           reward
           ,
           or
           else
           grieue
           as
           it
           were
           in
           a
           sense
           of
           future
           punishment
           ;
           neither
           of
           which
           can
           in
           this
           case
           bee
           looked
           for
           from
           any
           other
           ,
           sauing
           only
           from
           him
           ,
           who
           discerneth
           and
           iudgeth
           the
           very
           secrets
           of
           all
           hearts
           :
           therefore
           he
           is
           the
           onely
           rewarder
           and
           reuenger
           of
           all
           such
           actions
           ,
           although
           not
           of
           such
           actions
           onely
           ,
           
           but
           of
           all
           whereby
           the
           lawe
           of
           nature
           is
           broken
           ,
           whereof
           himselfe
           is
           author
           .
           For
           which
           cause●
           ▪
           the
           Romane
           lawes
           called
           the
           lawes
           of
           the
           twelue
           tables
           ,
           requiring
           offices
           of
           inward
           affection
           ,
           which
           the
           eye
           of
           man
           cannot
           reach
           vnto
           ,
           threaten
           the
           neglecters
           of
           them
           with
           none
           but
           diuine
           punishment
           .
        
         
         
           10
           That
           which
           hitherto
           wee
           haue
           set
           downe
           ,
           is
           (
           I
           hope
           )
           sufficient
           to
           shew
           their
           brutishnes
           ,
           
           which
           imagine
           that
           religion
           and
           vertue
           are
           only
           as
           men
           wil
           accompt
           of
           them
           ;
           that
           we
           might
           make
           as
           much
           accompt
           ,
           if
           we
           would
           ,
           of
           the
           contrarie
           ,
           without
           any
           harme
           vnto
           our selues
           ,
           and
           that
           in
           nature
           they
           are
           as
           indifferent
           one
           as
           the
           other
           .
           Wee
           see
           then
           how
           nature
           it selfe
           teacheth
           lawes
           and
           statutes
           to
           liue
           by
           .
           The
           lawes
           which
           haue
           bene
           hitherto
           mentioned
           ,
           doe
           bind
           men
           absolutely
           ,
           euen
           as
           they
           are
           mē
           ,
           although
           they
           haue
           neuer
           any
           setled
           fellowship
           ,
           neuer
           any
           solemne
           agreemēt
           amongst
           themselues
           what
           to
           doe
           or
           not
           to
           do
           .
           But
           for
           as
           much
           as
           we
           are
           not
           by
           our selues
           sufficient
           ,
           to
           furnish
           our selues
           with
           competent
           store
           of
           thinges
           needfull
           for
           such
           a
           life
           as
           our
           nature
           doth
           desire
           ,
           a
           life
           fit
           for
           the
           dignitie
           of
           man
           :
           therefore
           to
           supply
           those
           defectes
           and
           imperfections
           which
           are
           in
           vs
           liuing
           single
           and
           solely
           by
           our selues
           ,
           wee
           are
           naturally
           induced
           to
           seeke
           communion
           and
           fellowship
           with
           others
           .
           This
           was
           the
           cause
           of
           mens
           vniting
           themselues
           at
           the
           first
           in
           politique
           societies
           ;
           which
           societies
           could
           not
           bee
           without
           gouernment
           ,
           nor
           gouernment
           without
           a
           distinct
           kind
           of
           law
           from
           that
           which
           hath
           bene
           alreadie
           declared
           .
           Two
           foundations
           there
           are
           which
           beare
           vp
           publique
           societies
           ;
           the
           one
           ,
           a
           naturall
           inclination
           ,
           wherby
           al
           men
           desire
           sociable
           life
           &
           fellowship
           ;
           the
           other
           ,
           an
           order
           expresly
           or
           secretly
           agreed
           vpon
           ,
           touching
           the
           manner
           of
           their
           vnion
           in
           liuing
           together
           .
           The
           later
           is
           that
           which
           wee
           call
           the
           law
           of
           a
           common
           weale
           ,
           the
           very
           soule
           of
           a
           politique
           body
           ,
           the
           parts
           whereof
           are
           by
           law
           animated
           ,
           held
           together
           ,
           and
           set
           on
           worke
           in
           such
           actions
           as
           the
           common
           good
           requireth
           .
           Lawes
           politique
           ,
           ordained
           for
           externall
           order
           and
           regiment
           amongst
           men
           ,
           are
           neuer
           framed
           as
           they
           should
           be
           ,
           vnlesse
           presuming
           the
           will
           of
           man
           to
           be
           inwardly
           obstinate
           ,
           rebellious
           ,
           and
           auerse
           from
           all
           obediēce
           vnto
           the
           sacred
           lawes
           of
           his
           nature●
           in
           a
           word
           ,
           vnlesse
           presuming
           man
           to
           be
           in
           regard
           of
           his
           depraued
           minde
           little
           better
           then
           a
           wild
           beast
           ,
           they
           do
           accordingly
           prouide
           notwithstanding
           so
           to
           frame
           his
           outward
           actions
           ,
           that
           they
           bee
           no
           hinderance
           vnto
           the
           common
           good
           for
           which
           societies
           are
           instituted
           :
           vnlesse
           they
           doe
           this
           ,
           they
           are
           not
           perfect
           .
           It
           resteth
           therefore
           that
           we
           consider
           how
           nature
           findeth
           out
           such
           lawes
           of
           gouernmēt
           ,
           as
           serue
           to
           direct
           euen
           nature
           depraued
           to
           a
           right
           end
           .
           All
           men
           desire
           to
           lead
           in
           this
           world
           an
           happie
           life
           .
           That
           life
           is
           led
           most
           happily
           ,
           wherein
           all
           vertue
           is
           exercised
           without
           impedimēt
           or
           let
           .
           
           The
           Apostle
           in
           exhorting
           men
           to
           contentment
           ,
           although
           they
           haue
           in
           this
           world
           no
           more
           then
           very
           bare
           food
           and
           raiment
           ,
           giueth
           vs
           thereby
           to
           vnderstand
           ,
           that
           those
           are
           euen
           the
           lowest
           of
           thinges
           necessary
           ,
           that
           if
           we
           should
           be
           stripped
           of
           al
           those
           things
           without
           which
           we
           might
           possibly
           be
           ,
           yet
           these
           must
           be
           left
           ;
           that
           destitution
           in
           these
           is
           such
           an
           impedimēt
           ,
           as
           till
           it
           be
           remoued
           ,
           suffereth
           not
           the
           mind
           of
           man
           to
           admit
           any
           other
           care
           .
           
           For
           this
           cause
           first
           God
           assigned
           Adam
           maintenance
           of
           life
           and
           then
           appointed
           him
           a
           law
           to
           obserue
           .
           For
           this
           cause
           after
           mē
           began
           to
           grow
           to
           a
           number
           ,
           
           the
           first
           thing
           we
           reade
           they
           gaue
           thēselues
           vnto
           ,
           was
           the
           tilling
           of
           the
           earth
           ,
           
           and
           the
           feeding
           of
           cattle
           .
           Hauing
           by
           this
           meane
           whereon
           to
           liue
           ,
           the
           principall
           actions
           of
           their
           life
           afterward
           are
           noted
           by
           the
           exercise
           of
           their
           religion
           .
           
           True
           it
           is
           that
           the
           kingdome
           of
           God
           must
           be
           the
           first
           thing
           in
           our
           purposes
           &
           desires
           .
           But
           in
           as
           much
           as
           righteous
           life
           presupposeth
           life
           ,
           in
           as
           much
           as
           to
           liue
           vertuously
           it
           is
           impossible
           except
           we
           liue
           ;
           therefore
           the
           first
           impediment
           ,
           which
           naturally
           we
           endeuor
           to
           remoue
           ,
           is
           penurie
           and
           want
           of
           thinges
           without
           which
           we
           cannot
           liue
           .
           Vnto
           life
           many
           implements
           are
           necessary
           ;
           moe
           ,
           if
           we
           seeke
           (
           as
           
           all
           men
           naturally
           doe
           )
           such
           a
           life
           as
           hath
           in
           it
           ioy
           ,
           comfort
           ,
           delight
           and
           pleasure
           .
           To
           this
           end
           we
           see
           how
           quickly
           sundry
           artes
           Mechanical
           were
           found
           out
           in
           the
           very
           prime
           of
           the
           world
           .
           
           As
           things
           of
           greatest
           necessitie
           are
           alwaies
           first
           prouided
           for
           ,
           so
           things
           of
           greatest
           dignitie
           are
           most
           accounted
           of
           by
           all
           such
           as
           iudge
           rightly
           .
           Although
           therefore
           riches
           be
           a
           thing
           which
           euery
           man
           wisheth
           ;
           yet
           no
           man
           of
           iudgement
           can
           esteeme
           it
           better
           to
           be
           rich
           ,
           then
           wise
           ,
           vertuous
           &
           religious
           .
           If
           we
           be
           both
           or
           either
           of
           these
           ,
           it
           is
           not
           because
           we
           are
           so
           borne
           .
           For
           into
           the
           world
           we
           come
           as
           emptie
           of
           the
           one
           as
           of
           the
           other
           ,
           as
           naked
           in
           minde
           as
           we
           are
           in
           body
           .
           Both
           which
           necessities
           of
           man
           had
           at
           the
           first
           no
           other
           helpes
           and
           supplies
           ,
           then
           only
           domesticall
           ;
           such
           as
           that
           which
           the
           prophet
           implieth
           ,
           saying
           ,
           
             Can
             a
             mother
             forget
             her
             child
          
           ?
           such
           as
           that
           which
           the
           Apostle
           mentioneth
           ,
           saying
           ▪
           
           
             He
             that
             careth
             not
             for
             his
             owne
             is
             worse
             then
             an
             Infidell
          
           ;
           
           such
           as
           that
           concerning
           
             Abraham
             ,
             Abraham
             will
             commaund
             his
             sonnes
             and
             his
             household
             after
             him
             that
             they
             keepe
             the
             way
             of
             the
             Lord.
          
           But
           neither
           that
           which
           we
           learne
           of
           our selues
           ,
           nor
           that
           which
           others
           teach
           vs
           can
           preuaile
           ,
           where
           wickednes
           and
           malice
           haue
           takē
           deepe
           roote
           .
           If
           therefore
           when
           there
           was
           but
           as
           yet
           one
           only
           family
           in
           the
           world
           ,
           no
           meanes
           of
           instruction
           humane
           or
           diuine
           could
           preuent
           effusion
           of
           bloud
           :
           
           how
           could
           it
           be
           chosen
           but
           that
           when
           families
           were
           multiplied
           and
           increased
           vpon
           earth
           ,
           after
           seperation
           each
           prouiding
           for
           it selfe
           ,
           enuy
           ,
           strife
           ,
           cōtention
           &
           violence
           must
           grow
           amongst
           thē
           ?
           for
           hath
           not
           nature
           furnisht
           man
           with
           wit
           &
           valor
           ,
           as
           it
           were
           with
           armor
           ,
           which
           may
           be
           vsed
           as
           well
           vnto
           extreame
           euill
           as
           good
           ?
           yea
           ,
           were
           they
           not
           vsed
           by
           the
           rest
           of
           the
           world
           vnto
           euill
           ;
           vnto
           the
           contrary
           only
           by
           Seth
           ,
           
           Enoch
           ,
           and
           those
           few
           the
           rest
           in
           that
           line
           ?
           We
           all
           make
           complaint
           of
           the
           iniquitie
           of
           our
           times
           :
           not
           vniustly
           ;
           for
           the
           dayes
           are
           euill
           .
           But
           compare
           them
           with
           those
           times
           ,
           wherein
           there
           were
           no
           ciuil
           societies
           ,
           with
           those
           times
           wherein
           there
           was
           as
           yet
           no
           maner
           of
           publique
           regimēt
           established
           ,
           with
           those
           times
           wherin
           there
           were
           not
           aboue
           8.
           persons
           righteous
           liuing
           vpon
           the
           face
           of
           the
           earth
           :
           
           and
           wee
           haue
           surely
           good
           cause
           to
           thinke
           that
           God
           hath
           blessed
           vs
           exceedingly
           ,
           and
           hath
           made
           vs
           behold
           most
           happie
           daies
           .
           To
           take
           away
           all
           such
           mutuall
           greeuances
           ,
           iniuries
           &
           wrongs
           ,
           there
           was
           no
           way
           but
           only
           by
           growing
           vnto
           compositiō
           and
           agreement
           amongst
           thēselues
           ,
           by
           ordaining
           some
           kind
           of
           gouernment
           publike
           ,
           and
           by
           yeelding
           themselues
           subiect
           thereunto
           ;
           that
           vnto
           whom
           they
           graunted
           authoritie
           to
           rule
           &
           gouerne
           ,
           by
           them
           the
           peace
           ,
           tranquilitie
           ,
           &
           happy
           estate
           of
           the
           rest
           might
           be
           procured
           .
           Men
           alwaies
           knew
           that
           when
           force
           and
           iniurie
           was
           offered
           ,
           they
           might
           be
           defendors
           of
           themselues
           ;
           they
           knew
           that
           howsoeuer
           men
           may
           seeke
           their
           owne
           cōmoditie
           ,
           yet
           if
           this
           were
           done
           with
           iniury
           vnto
           others
           ,
           it
           was
           not
           to
           be
           suffered
           ,
           but
           by
           all
           men
           and
           by
           all
           good
           means
           to
           be
           withstood
           ,
           finally
           they
           knew
           that
           no
           man
           might
           in
           reason
           take
           vpon
           him
           to
           determine
           his
           owne
           right
           ,
           and
           according
           to
           his
           owne
           determination
           proceed
           in
           maintenance
           therof
           ,
           in
           as
           much
           as
           euery
           man
           is
           towards
           himselfe
           ,
           and
           them
           whom
           he
           greatly
           affecteth
           partiall
           ;
           and
           therfore
           that
           strifes
           &
           troubles
           would
           bee
           endlesse
           ,
           except
           they
           gaue
           their
           common
           consent
           all
           to
           be
           ordered
           by
           some
           whom
           they
           should
           agree
           vpon
           :
           without
           which
           consent
           ,
           there
           were
           no
           reason
           that
           one
           man
           should
           take
           vpon
           him
           to
           be
           Lord
           or
           Iudge
           ouer
           an
           other
           ;
           because
           although
           there
           be
           according
           to
           the
           opinion
           of
           some
           very
           great
           and
           iudicious
           men
           ,
           a
           kind
           of
           naturall
           right
           in
           the
           noble
           ,
           wise
           ,
           and
           vertuous
           ,
           
           to
           gouerne
           them
           which
           are
           of
           seruile
           disposition
           ;
           neuerthelesse
           for
           manifestation
           of
           this
           their
           right
           ,
           &
           mens
           more
           peaceable
           
           contentment
           on
           both
           sides
           ,
           the
           assent
           of
           them
           who
           are
           to
           be
           gouerned
           ,
           seemeth
           necessarie
           .
           To
           fathers
           within
           their
           priuate
           families
           nature
           hath
           giuen
           a
           supreme
           power
           ;
           for
           which
           cause
           we
           see
           throughout
           the
           world
           euen
           from
           the
           first
           foundation
           therof
           ,
           all
           men
           haue
           euer
           bene
           taken
           as
           lords
           &
           lawfull
           kings
           in
           their
           own
           houses
           .
           Howbeit
           ouer
           a
           whole
           grand
           multitude
           ,
           hauing
           no
           such
           dependēcie
           vpon
           any
           one
           ,
           &
           consisting
           of
           so
           many
           families
           as
           euery
           politique
           societie
           in
           the
           world
           doth
           ,
           impossible
           it
           is
           that
           any
           should
           haue
           complet
           lawful
           power
           but
           by
           consent
           of
           men
           ,
           or
           immediate
           appointment
           of
           God
           ;
           because
           not
           hauing
           the
           naturall
           superioritie
           of
           fathers
           ,
           their
           power
           must
           needs
           be
           either
           vsurped
           ,
           &
           then
           vnlawfull
           ;
           or
           if
           lawfull
           ,
           then
           either
           graunted
           or
           consented
           vnto
           by
           them
           ouer
           whom
           they
           exercise
           the
           same
           ,
           or
           else
           giuen
           extraordinarily
           frō
           God
           ,
           vnto
           whom
           all
           the
           world
           is
           subiect
           .
           
           It
           is
           no
           improbable
           opinion
           therefore
           which
           the
           Arch-philosopher
           was
           of
           ,
           that
           as
           the
           chiefest
           person
           in
           euery
           houshold
           was
           alwaies
           as
           it
           were
           a
           king
           ;
           so
           when
           numbers
           of
           housholds
           ioyned
           themselues
           in
           ciuill
           societie
           together
           ,
           kings
           were
           the
           first
           kind
           of
           gouernors
           amongst
           them
           .
           Which
           is
           also
           as
           it
           seemeth
           the
           reason
           ,
           why
           the
           name
           of
           Father
           continued
           still
           in
           them
           ,
           who
           of
           fathers
           were
           made
           rulers
           :
           as
           also
           the
           ancient
           custome
           of
           gouernors
           to
           do
           as
           Melchisedec
           ,
           and
           being
           kings
           to
           exercise
           the
           office
           of
           priests
           ,
           which
           fathers
           did
           at
           the
           first
           ,
           grew
           perhaps
           by
           the
           same
           occasion
           .
           Howbeit
           not
           this
           the
           only
           kind
           of
           regiment
           that
           hath
           bene
           receiued
           in
           the
           world
           .
           The
           inconueniences
           of
           one
           kinde
           haue
           caused
           sundry
           other
           to
           be
           deuised
           .
           So
           that
           in
           a
           word
           all
           publike
           regimēt
           of
           what
           kind
           soeuer
           ,
           seemeth
           euidently
           to
           haue
           risen
           from
           deliberate
           aduice
           ,
           consultation
           ,
           &
           compositiō
           betweene
           men
           ,
           iudging
           it
           cōuenient
           &
           behoueful
           ;
           there
           being
           no
           impossibilitie
           in
           nature
           considered
           by
           it self
           ,
           but
           that
           men
           might
           haue
           liued
           without
           any
           publike
           regiment
           .
           Howbeit
           the
           corruption
           of
           our
           nature
           being
           presupposed
           ,
           we
           may
           not
           deny
           but
           that
           the
           lawe
           of
           nature
           doth
           now
           require
           of
           necessitie
           some
           kinde
           of
           regiment
           ;
           so
           that
           to
           bring
           things
           vnto
           the
           first
           course
           they
           were
           in
           ,
           &
           vtterly
           to
           take
           away
           all
           kind
           of
           publike
           gouernmēt
           in
           the
           world
           ,
           were
           apparantly
           to
           ouerturn
           the
           whole
           world
           .
           The
           case
           of
           mans
           nature
           standing
           therfore
           as
           it
           doth
           ,
           some
           kind
           of
           regiment
           the
           law
           of
           nature
           doth
           require
           ;
           yet
           the
           kinds
           therof
           being
           many
           ,
           nature
           tieth
           not
           to
           any
           one
           ,
           but
           leaueth
           the
           choice
           as
           a
           thing
           arbitrarie
           .
           At
           the
           first
           when
           some
           certaine
           kinde
           of
           regiment
           was
           once
           approued
           ,
           it
           may
           be
           that
           nothing
           was
           then
           further
           thought
           vpon
           for
           the
           maner
           of
           gouerning
           ,
           but
           all
           permitted
           vnto
           their
           wisedome
           and
           discretion
           which
           were
           to
           rule
           ;
           a
           till
           by
           experience
           they
           found
           this
           for
           all
           parts
           very
           inconuenient
           ;
           so
           as
           the
           thing
           which
           they
           had
           deuised
           for
           a
           remedie
           ,
           did
           indeede
           but
           increase
           the
           soare
           which
           it
           should
           haue
           cured
           .
           They
           saw
           that
           to
           liue
           by
           one
           mans
           will
           ,
           became
           the
           cause
           of
           all
           mens
           misery
           .
           This
           constrained
           them
           to
           come
           vnto
           lawes
           ,
           wherein
           all
           men
           might
           see
           their
           duties
           before
           hand
           ,
           and
           know
           the
           penalties
           of
           transgressing
           them
           .
           b
           If
           things
           be
           simply
           good
           or
           euill
           ,
           and
           withall
           vniuersally
           so
           acknowledged
           ,
           there
           needs
           no
           new
           law
           to
           be
           made
           for
           such
           things
           .
           The
           first
           kind
           therefore
           of
           things
           appointed
           by
           lawes
           humane
           ,
           containeth
           whatsoeuer
           being
           in
           it selfe
           naturally
           good
           or
           euill
           ,
           is
           notwithstanding
           more
           secret
           then
           that
           it
           can
           be
           discerned
           by
           euery
           mans
           present
           conceipt
           ,
           without
           some
           deeper
           discourse
           and
           iudgement
           .
           In
           which
           discourse
           ,
           because
           there
           is
           difficultie
           and
           possibilitie
           many
           waies
           to
           erre
           ,
           vnlesse
           such
           things
           were
           set
           downe
           by
           lawes
           ,
           many
           would
           be
           ignorant
           of
           their
           duties
           which
           now
           are
           not
           ;
           &
           many
           that
           know
           what
           they
           should
           do
           ,
           would
           
           neuerthelesse
           dissemble
           it
           ,
           and
           to
           excuse
           themselues
           pretend
           ignorance
           and
           simplicitie
           which
           now
           they
           cannot
           .
           
           And
           because
           the
           greatest
           part
           of
           men
           are
           such
           as
           prefer
           their
           owne
           priuate
           good
           before
           all
           things
           ,
           euen
           that
           good
           which
           is
           sensuall
           before
           whatsoeuer
           is
           most
           diuine
           ;
           &
           for
           that
           the
           labor
           of
           doing
           good
           ,
           together
           with
           the
           pleasure
           arising
           from
           the
           cōtrary
           ,
           doth
           make
           men
           for
           the
           most
           part
           slower
           to
           the
           one
           ,
           &
           proner
           to
           the
           other
           ,
           then
           that
           dutie
           prescribed
           them
           by
           law
           can
           preuaile
           sufficiently
           with
           them
           :
           therefore
           vnto
           lawes
           that
           men
           do
           make
           for
           the
           benefit
           of
           mē
           ,
           it
           hath
           seemed
           alwaies
           needful
           to
           ad
           rewards
           which
           may
           more
           allure
           vnto
           good
           then
           any
           hardnes
           deterreth
           from
           it
           ,
           &
           punishments
           which
           may
           more
           deterre
           from
           euil
           then
           any
           sweetnes
           therto
           allureth
           .
           Wherin
           as
           the
           generalitie
           is
           naturall
           ,
           
             Vertue
             rewardable
             and
             vice
             punishable
          
           :
           so
           the
           particular
           determination
           of
           the
           rewarde
           or
           punishment
           ,
           belongeth
           vnto
           them
           by
           whom
           lawes
           are
           made
           .
           Theft
           is
           naturally
           punishable
           ,
           but
           the
           kinde
           of
           punishment
           is
           positiue
           ,
           and
           such
           lawfull
           as
           men
           shall
           thinke
           with
           discretion
           conuenient
           by
           lawe
           to
           appoint
           .
           In
           lawes
           that
           which
           is
           naturall
           bindeth
           vniuersally
           ,
           that
           which
           is
           positiue
           not
           so
           .
           To
           let
           goe
           those
           kind
           of
           positiue
           lawes
           which
           men
           impose
           vpon
           thēselues
           ,
           as
           by
           vow
           vnto
           God
           ,
           contract
           with
           men
           ,
           or
           such
           like
           ;
           somewhat
           it
           will
           make
           vnto
           our
           purpose
           a
           little
           more
           fully
           to
           cōsider
           ,
           what
           things
           are
           incident
           into
           the
           making
           of
           the
           positiue
           lawes
           for
           the
           gouernment
           of
           thē
           that
           liue
           vnited
           in
           publique
           societie
           .
           Lawes
           do
           not
           onely
           teach
           what
           is
           good
           ,
           but
           they
           inioyne
           it
           ,
           they
           haue
           in
           thē
           a
           certain
           cōstraining
           force
           .
           And
           to
           cōstraine
           mē
           vnto
           any
           thing
           inconuenient
           doth
           seeme
           vnreasonable
           .
           Most
           requisite
           therefore
           it
           is
           ,
           that
           to
           deuise
           lawes
           which
           all
           men
           shal
           be
           forced
           to
           obey
           ,
           none
           but
           wise
           mē
           be
           admitted
           .
           Lawes
           are
           matters
           of
           principall
           consequence
           ;
           men
           of
           cōmon
           capacitie
           &
           but
           ordinary
           iudgemēt
           are
           not
           able
           (
           for
           how
           should
           they
           ?
           )
           to
           discerne
           what
           things
           are
           fittest
           for
           each
           kind
           and
           state
           of
           regiment
           .
           Wee
           cannot
           be
           ignorant
           how
           much
           our
           obedience
           vnto
           lawes
           dependeth
           vpon
           this
           point
           .
           Let
           a
           man
           though
           neuer
           so
           iustly
           ,
           oppose
           himselfe
           vnto
           thē
           that
           are
           disordered
           in
           their
           waies
           ,
           &
           what
           one
           amongst
           them
           commonly
           doth
           not
           stomacke
           at
           such
           contradiction
           ,
           storme
           at
           reproofe
           ,
           and
           hate
           such
           as
           would
           reforme
           them
           ?
           Notwithstanding
           euen
           they
           which
           brooke
           it
           worst
           that
           men
           should
           tell
           them
           of
           their
           duties
           ,
           when
           they
           are
           told
           the
           same
           by
           a
           lawe
           ,
           thinke
           very
           wel
           &
           reasonably
           of
           it
           .
           For
           why
           ?
           They
           presume
           that
           the
           lawe
           doth
           speake
           with
           all
           indifferencie
           ,
           that
           the
           lawe
           hath
           no
           side
           respect
           to
           their
           persons
           ,
           that
           the
           law
           is
           as
           it
           were
           an
           oracle
           proceeded
           from
           wisedome
           and
           vnderstanding
           .
           Howbeit
           laws
           do
           not
           take
           their
           constraining
           force
           frō
           the
           qualitie
           of
           such
           as
           deuise
           them
           ,
           but
           from
           that
           power
           which
           doth
           giue
           them
           the
           strength
           of
           lawes
           .
           That
           which
           we
           spake
           before
           concerning
           the
           power
           of
           gouernment
           ,
           must
           here
           be
           applyed
           vnto
           the
           power
           of
           making
           lawes
           wherby
           to
           gouerne
           ;
           which
           power
           God
           hath
           ouer
           all
           ;
           and
           by
           the
           naturall
           lawe
           whereunto
           hee
           hath
           made
           all
           subiect
           ,
           the
           lawfull
           power
           of
           making
           lawes
           to
           commaund
           whole
           politique
           societies
           of
           men
           ,
           belongeth
           so
           properly
           vnto
           the
           same
           intire
           societies
           ,
           that
           for
           any
           Prince
           or
           potentate
           of
           what
           kinde
           soeuer
           vpon
           earth
           to
           exercise
           the
           same
           of
           himselfe
           ,
           and
           not
           either
           by
           expresse
           commission
           immediatly
           and
           personally
           receiued
           from
           God
           ,
           or
           else
           by
           authoritie
           deriued
           at
           the
           first
           frō
           their
           consent
           vpon
           whose
           persons
           they
           impose
           lawes
           ,
           it
           is
           no
           better
           then
           meere
           tyrannie
           .
           Lawes
           they
           are
           not
           therefore
           which
           publique
           approbation
           hath
           not
           made
           so
           .
           But
           approbation
           not
           only
           they
           giue
           who
           personally
           declare
           their
           assent
           by
           voice
           
           sign
           or
           act
           ,
           but
           also
           whē
           others
           do
           it
           in
           their
           names
           by
           right
           originally
           at
           the
           least
           deriued
           from
           them
           .
           As
           in
           parliaments
           ,
           councels
           ,
           &
           the
           like
           assemblies
           ,
           although
           we
           be
           not
           personally
           our selues
           present
           ,
           notwithstanding
           our
           assent
           is
           by
           reasō
           of
           others
           agents
           there
           in
           our
           behalfe
           .
           And
           what
           we
           do
           by
           others
           ,
           no
           reason
           but
           that
           it
           should
           stand
           as
           our
           deede
           ,
           no
           lesse
           effectually
           to
           binde
           vs
           then
           if
           our selues
           had
           done
           it
           in
           person
           .
           In
           many
           things
           assent
           is
           giuen
           ,
           they
           that
           giue
           it
           not
           imagining
           they
           do
           so
           ,
           because
           the
           manner
           of
           their
           assenting
           is
           not
           apparent
           .
           As
           for
           example
           ,
           when
           an
           absolute
           Monark
           commandeth
           his
           subiects
           that
           which
           seemeth
           good
           in
           his
           owne
           discretion
           ,
           hath
           not
           his
           edict
           the
           force
           of
           a
           law
           ,
           whether
           they
           approue
           or
           dislike
           it
           ?
           Againe
           that
           which
           hath
           bene
           receiued
           long
           sithence
           and
           is
           by
           custome
           now
           established
           ,
           we
           keep
           as
           a
           law
           which
           we
           may
           not
           transgresse
           ;
           yet
           what
           consent
           was
           euer
           thereunto
           sought
           or
           required
           at
           our
           hands
           ?
           Of
           this
           point
           therefore
           we
           are
           to
           note
           ,
           that
           sith
           men
           naturally
           haue
           no
           ful
           &
           perfect
           power
           to
           commaund
           whole
           politique
           mul●itudes
           of
           men
           ;
           therefore
           vtterly
           without
           our
           consent
           we
           could
           in
           such
           sort
           be
           at
           no
           mans
           commandement
           liuing
           .
           And
           to
           be
           commanded
           we
           do
           consent
           ,
           when
           that
           societie
           wherof
           we
           are
           part
           ,
           hath
           at
           any
           time
           before
           consented
           ,
           without
           reuoking
           the
           same
           after
           by
           the
           like
           vniuersall
           agreement
           .
           Wherfore
           as
           any
           mans
           deed
           past
           is
           good
           as
           long
           as
           himself
           continueth
           :
           so
           the
           act
           of
           a
           publique
           societie
           of
           men
           done
           fiue
           hundred
           yeares
           sithence
           ,
           standeth
           as
           theirs
           ,
           who
           presently
           are
           of
           the
           same
           societies
           ,
           because
           corporations
           are
           immortall
           :
           we
           were
           then
           aliue
           in
           our
           predecessors
           ,
           and
           they
           in
           their
           successors
           do
           liue
           stil.
           Lawes
           therefore
           humaine
           of
           what
           kinde
           soeuer
           are
           auaileable
           by
           consent
           .
           If
           here
           it
           be
           demaunded
           how
           it
           commeth
           to
           passe
           ,
           that
           this
           being
           common
           vnto
           all
           lawes
           which
           are
           made
           ,
           there
           should
           be
           found
           euen
           in
           good
           lawes
           so
           great
           varietie
           as
           there
           is
           :
           wee
           must
           note
           the
           reason
           hereof
           to
           bee
           ,
           the
           sundry
           particular
           endes
           ,
           whereunto
           the
           different
           disposition
           of
           that
           subiect
           or
           matter
           for
           which
           lawes
           are
           prouided
           ,
           causeth
           them
           to
           haue
           especiall
           respect
           in
           making
           lawes
           .
           
           A
           lawe
           there
           is
           mentioned
           amongst
           the
           Graecians
           ,
           whereof
           Pittacus
           is
           reported
           to
           haue
           bene
           author
           :
           And
           by
           that
           lawe
           it
           was
           agreed
           ,
           that
           hee
           which
           being
           ouercome
           with
           drinke
           did
           then
           strike
           any
           man
           ,
           should
           suffer
           punishment
           double
           as
           much
           as
           if
           hee
           had
           done
           the
           same
           being
           sober
           .
           No
           man
           coulde
           euer
           haue
           thought
           this
           reasonable
           ,
           that
           had
           intended
           thereby
           onely
           to
           punish
           the
           iniury
           committed
           ,
           according
           to
           the
           grauitie
           of
           the
           fact
           .
           For
           who
           knoweth
           not
           ,
           that
           harme
           aduisedly
           done
           is
           naturally
           lesse
           pardonable
           ,
           and
           therefore
           worthy
           of
           the
           sharper
           punishment
           ?
           But
           for
           as
           much
           as
           none
           did
           so
           vsually
           this
           way
           offende
           as
           men
           in
           that
           case
           ,
           which
           they
           wittingly
           fell
           into
           ,
           euen
           because
           they
           would
           bee
           so
           much
           the
           more
           freely
           outragious
           :
           it
           was
           for
           their
           publique
           good
           where
           such
           disorder
           was
           growne
           ,
           to
           frame
           a
           positiue
           lawe
           for
           remedie
           thereof
           accordingly
           .
           To
           this
           appertaine
           those
           knowne
           lawes
           of
           making
           lawes
           ;
           as
           that
           lawemakers
           must
           haue
           an
           eye
           to
           the
           place
           where
           ,
           and
           to
           the
           men
           amongst
           whome
           ;
           that
           one
           kinde
           of
           lawes
           cannot
           serue
           for
           all
           kindes
           of
           regiment
           :
           that
           where
           the
           multitude
           beareth
           sway
           ,
           lawes
           that
           shall
           tend
           vnto
           the
           preseruation
           of
           that
           state
           ,
           must
           make
           common
           smaller
           offices
           to
           go
           by
           lot
           ,
           for
           feare
           of
           strife
           and
           deuision
           likely
           to
           arise
           ;
           by
           reason
           that
           ordinary
           qualities
           sufficing
           for
           discharge
           of
           such
           offices
           ,
           they
           could
           not
           but
           by
           many
           bee
           desired
           ,
           and
           so
           with
           daunger
           contended
           for
           ,
           and
           not
           missed
           without
           grudge
           and
           discontentment
           ,
           
           whereas
           at
           an
           vncertaine
           lot
           none
           can
           find
           themselues
           grieued
           on
           whomsoeuer
           it
           lighteth
           ;
           contrariwise
           the
           greatest
           ;
           whereof
           but
           few
           are
           capable
           ,
           to
           passe
           by
           popular
           election
           ,
           that
           neither
           the
           people
           may
           enuie
           such
           as
           haue
           those
           honours
           ,
           in
           as
           much
           as
           themselues
           bestow
           them
           ,
           and
           that
           the
           chiefest
           may
           bee
           kindled
           with
           desire
           to
           exercise
           all
           partes
           of
           rare
           and
           beneficiall
           vertue
           ;
           knowing
           they
           shal
           not
           loose
           their
           labour
           by
           growing
           in
           same
           and
           estimation
           amongst
           the
           people
           :
           if
           the
           helme
           of
           chiefe
           gouernment
           bee
           in
           the
           handes
           of
           a
           few
           of
           the
           wealthiest
           ,
           that
           then
           lawes
           prouiding
           for
           continuance
           thereof
           must
           make
           the
           punishment
           of
           contumelie
           and
           wrong
           offered
           vnto
           any
           of
           the
           common
           sorte
           sharpe
           and
           grieuous
           ,
           that
           so
           the
           euill
           may
           be
           preuented
           ,
           whereby
           the
           rich
           are
           most
           likely
           to
           bring
           themselues
           into
           hatred
           with
           the
           people
           ,
           who
           are
           not
           wonte
           to
           take
           so
           great
           offence
           when
           they
           are
           excluded
           from
           honors
           and
           offices
           ,
           as
           whē
           their
           persons
           are
           contumeliously
           troden
           vpon
           .
           In
           other
           kindes
           of
           regiment
           the
           like
           is
           obserued
           concerning
           the
           difference
           of
           positiue
           lawes
           ,
           which
           to
           be
           euerie
           where
           the
           same
           is
           impossible
           and
           against
           their
           nature
           .
           
           Now
           as
           the
           learned
           in
           the
           lawes
           of
           this
           land
           obserue
           ,
           that
           our
           statutes
           sometimes
           are
           onely
           the
           affirmation
           or
           ratification
           of
           that
           which
           by
           common
           law
           was
           held
           before
           :
           so
           heere
           it
           is
           not
           to
           be
           omitted
           ,
           that
           generally
           all
           lawes
           humaine
           which
           are
           made
           for
           the
           ordering
           of
           politike
           societies
           ,
           bee
           either
           such
           as
           establish
           some
           dutie
           whereunto
           all
           men
           by
           the
           law
           of
           reason
           did
           before
           stand
           bound
           ;
           or
           else
           such
           as
           make
           that
           a
           dutie
           now
           which
           before
           was
           none
           .
           The
           one
           sort
           wee
           may
           for
           distinctions
           sake
           call
           mixedly
           ,
           and
           the
           other
           meerely
           humane
           .
           That
           which
           plaine
           or
           necessary
           reason
           bindeth
           men
           vnto
           ,
           may
           be
           in
           sundrie
           considerations
           expedient
           to
           be
           ratified
           by
           humane
           law
           :
           For
           example
           ,
           if
           confusion
           of
           blood
           in
           marriage
           ,
           the
           libertie
           of
           hauing
           many
           wiues
           at
           once
           ,
           or
           any
           other
           the
           like
           corrupt
           and
           vnreasonable
           custome
           doth
           happen
           to
           haue
           preuailed
           far
           ,
           and
           to
           haue
           gotten
           the
           vpper
           hand
           of
           right
           reason
           with
           the
           greatest
           part
           ,
           so
           that
           no
           way
           is
           left
           to
           rectifie
           such
           soule
           disorder
           ,
           without
           prescribing
           by
           law
           the
           same
           thinges
           which
           reason
           necessarilie
           doth
           enforce
           ,
           but
           is
           not
           perceiued
           that
           so
           it
           doth
           ;
           or
           if
           many
           be
           grown
           vnto
           that
           which
           thapostle
           did
           lament
           in
           some
           ,
           concerning
           whom
           he
           writeth
           saying
           ,
           
           that
           
             Euen
             what
             things
             they
             naturally
             know
             ,
             in
             those
             very
             things
             as
             beasts
             void
             of
             reason
             they
             corrupted
             themselues
          
           ;
           or
           if
           there
           be
           no
           such
           speciall
           accident
           ,
           yet
           for
           as
           much
           as
           the
           common
           sort
           are
           led
           by
           the
           sway
           of
           their
           sensuall
           desires
           ,
           and
           therefore
           doe
           more
           shun
           sinne
           for
           the
           sensible
           euils
           which
           follow
           it
           amongst
           men
           ,
           then
           for
           any
           kinde
           of
           sentence
           which
           reason
           doth
           pronounce
           against
           it
           ▪
           this
           very
           thing
           is
           cause
           sufficient
           why
           duties
           belonging
           vnto
           each
           kinde
           of
           vertue
           ,
           albeit
           the
           law
           of
           reason
           teach
           them
           ,
           should
           notwithstanding
           be
           prescribed
           euen
           by
           humane
           law
           .
           Which
           law
           in
           this
           case
           we
           terme
           mixt
           ,
           because
           the
           mat●er
           whereunto
           it
           bindeth
           ,
           is
           the
           same
           which
           reason
           necessarily
           doth
           require
           at
           our
           handes
           ,
           and
           from
           the
           law
           of
           reason
           it
           differeth
           in
           the
           maner
           of
           binding
           onely
           .
           For
           whereas
           men
           before
           stoode
           bound
           in
           conscience
           to
           doe
           as
           the
           law
           of
           reason
           teacheth
           ,
           they
           are
           now
           by
           vertue
           of
           humane
           law
           become
           constrainable
           ,
           and
           if
           they
           outwardly
           transgresse
           ,
           punishable
           .
           As
           for
           lawes
           which
           are
           meerely
           humane
           ,
           the
           matter
           of
           them
           is
           any
           thing
           which
           reason
           doth
           but
           probably
           ●each
           to
           bee
           fit
           and
           conuenient
           ;
           so
           that
           till
           such
           time
           as
           law
           hath
           passed
           amongst
           men
           about
           it
           ,
           of
           it selfe
           it
           bindeth
           no
           man.
           One
           example
           whereof
           may
           be
           this
           .
           Landes
           are
           by
           humane
           
           law
           in
           some
           places
           after
           the
           owners
           decease
           diuided
           vnto
           all
           his
           children
           ▪
           in
           some
           all
           descendeth
           to
           the
           eldest
           sonne
           .
           If
           the
           lawe
           of
           reason
           did
           necessarily
           require
           but
           the
           one
           of
           these
           two
           to
           be
           done
           ,
           they
           which
           by
           lawe
           haue
           receiued
           the
           other
           ,
           should
           be
           subiect
           to
           that
           heauy
           sentence
           ,
           which
           denounceth
           against
           all
           that
           decree
           wicked
           vniust
           ,
           &
           vnreasonable
           things
           ,
           woe
           .
           Whereas
           now
           which
           soeuer
           be
           receiued
           ,
           
           there
           is
           no
           law
           of
           reason
           transgrest
           ;
           because
           there
           is
           probable
           reason
           why
           eyther
           of
           them
           may
           be
           expedient
           ,
           and
           for
           eyther
           of
           them
           more
           then
           probable
           reason
           there
           is
           not
           to
           bee
           found
           .
           Lawes
           whether
           mixtly
           or
           meerely
           humane
           are
           made
           by
           politique
           societies
           :
           some
           ,
           onely
           as
           those
           societies
           are
           ciuilly
           vnited
           ;
           some
           ,
           as
           they
           are
           spiritually
           ioyned
           and
           make
           such
           a
           body
           as
           wee
           call
           the
           Church
           .
           Of
           lawes
           humane
           in
           this
           later
           kinde
           wee
           are
           to
           speake
           in
           the
           third
           booke
           following
           .
           Let
           it
           therefore
           suffice
           thus
           far
           to
           haue
           touched
           the
           force
           wherewith
           almightie
           God
           hath
           gratiously
           endued
           our
           nature
           ,
           and
           thereby
           inabled
           the
           same
           to
           finde
           out
           both
           those
           lawes
           which
           all
           men
           generally
           are
           for
           euer
           bound
           to
           obserue
           ,
           and
           also
           such
           as
           are
           most
           fit
           for
           their
           behoofe
           who
           leade
           their
           liues
           in
           any
           ordered
           state
           of
           gouernment
           .
           Now
           besides
           that
           lawe
           which
           simply
           concerneth
           men
           as
           men
           ,
           and
           that
           which
           belongeth
           vnto
           them
           as
           they
           are
           men
           linked
           with
           others
           in
           some
           forme
           of
           politique
           societie
           ;
           there
           is
           a
           third
           kinde
           of
           lawe
           which
           toucheth
           all
           such
           seuerall
           bodies
           politique
           ,
           so
           farre
           forth
           as
           one
           of
           them
           hath
           publique
           commerce
           with
           another
           .
           And
           this
           third
           is
           the
           
             Lawe
             of
             nations
          
           .
           Betweene
           men
           and
           beastes
           there
           is
           no
           possibilitie
           of
           sociable
           communion
           ;
           because
           the
           w●lspring
           of
           that
           communion
           is
           a
           naturall
           delight
           which
           man
           hath
           to
           transfuse
           from
           himselfe
           into
           others
           ,
           and
           to
           receiue
           from
           others
           into
           himselfe
           ,
           especially
           those
           things
           wherein
           the
           excellencie
           of
           his
           kinde
           doth
           most
           consist
           .
           The
           chiefest
           instrument
           of
           humane
           communion
           therefore
           is
           speech
           ,
           because
           thereby
           we
           impart
           mutually
           one
           to
           another
           the
           conceiptes
           of
           our
           reasonable
           vnderstanding
           .
           
           And
           for
           that
           cause
           seeing
           beasts
           are
           not
           hereof
           capable
           ,
           for
           as
           much
           as
           with
           them
           wee
           can
           vse
           no
           such
           conference
           ,
           they
           being
           in
           degree
           although
           aboue
           other
           creatures
           on
           earth
           to
           whom
           nature
           hath
           denied
           sense
           ,
           yet
           lower
           then
           to
           be
           sociable
           companions
           of
           man
           to
           whome
           nature
           hath
           giuen
           reason
           ;
           
           it
           is
           of
           Adam
           said
           that
           amongst
           the
           beastes
           
             Hee
             found
             not
             for
             himselfe
             any
             meete
             companion
             .
          
           Ciuill
           societie
           doth
           more
           content
           the
           nature
           of
           man
           ,
           then
           any
           priuate
           kinde
           of
           solitary
           liuing
           ;
           because
           in
           societie
           this
           good
           of
           mutuall
           participation
           is
           so
           much
           larger
           then
           otherwise
           .
           Herewith
           notwithstanding
           wee
           are
           not
           satisfied
           ,
           but
           we
           couet
           (
           if
           it
           might
           be
           )
           to
           haue
           a
           kinde
           of
           societie
           &
           fellowship
           euen
           withal
           mākind
           .
           Which
           thing
           Socrates
           intending
           to
           signifie
           ,
           professed
           himselfe
           a
           Citizen
           ,
           
           not
           of
           this
           or
           that
           cōmon-welth
           ,
           but
           of
           the
           world
           .
           And
           an
           effect
           of
           that
           very
           natural
           desire
           in
           vs
           ,
           (
           a
           manifest●token
           that
           we
           wish
           after
           a
           sort
           an
           vniuersall
           fellowship
           with
           all
           men
           )
           appeareth
           by
           the
           wonderfull
           delight
           men
           haue
           ,
           some
           to
           visit
           forrein
           countries
           ,
           some
           to
           discouer
           natiōs
           not
           heard
           of
           in
           former
           ages
           ,
           we
           all
           to
           know
           the
           affaires
           &
           dealings
           of
           other
           people
           ,
           yea
           to
           be
           in
           league
           of
           amitie
           with
           them
           :
           
           &
           this
           not
           onely
           for
           traffiques
           sake
           ,
           or
           to
           the
           end
           that
           when
           many
           are
           cōfederated
           each
           may
           make
           other
           the
           more
           strong
           ;
           
           but
           for
           such
           cause
           also
           as
           moued
           the
           Queene
           of
           Saba
           to
           visit
           Salomon
           ;
           
           &
           in
           a
           word
           because
           nature
           doth
           presume
           that
           how
           many
           mē
           there
           are
           in
           the
           world
           ,
           so
           many
           Gods
           as
           it
           were
           ther
           are
           ,
           or
           at
           least
           wise
           such
           they
           should
           be
           towardes
           men
           .
           Touching
           lawes
           which
           are
           to
           
           serue
           men
           in
           this
           behalfe
           ;
           euen
           as
           those
           lawes
           of
           reason
           ,
           which
           (
           man
           retaining
           his
           original
           integritie
           )
           had
           bin
           sufficient
           to
           direct
           each
           particular
           person
           in
           all
           his
           affaires
           &
           duties
           ,
           are
           not
           sufficient
           but
           require
           the
           accesse
           of
           other
           lawes
           ,
           now
           that
           man
           and
           his
           offspring
           are
           growne
           thus
           corrupt
           &
           sinfull
           ;
           againe
           as
           those
           lawes
           of
           politie
           &
           regiment
           ,
           which
           would
           haue
           serued
           men
           liuing
           in
           publique
           societie
           together
           with
           that
           harmlesse
           disposition
           which
           then
           they
           should
           haue
           had
           ▪
           are
           not
           able
           now
           to
           serue
           when
           mens
           iniquitie
           is
           so
           hardly
           restrained
           within
           any
           tolerable
           bounds
           in
           like
           maner
           the
           nationall
           lawes
           of
           mutuall
           commerce
           be●weene
           societies
           of
           that
           former
           and
           better
           qualitie
           might
           haue
           bene
           other
           then
           now
           ,
           when
           nations
           are
           so
           prone
           to
           offer
           violence
           ,
           iniurie
           and
           wrong
           .
           Here
           upon
           hath
           growne
           in
           euery
           of
           these
           three
           kinds
           ,
           that
           distinction
           between
           Primarie
           &
           Secundarie
           lawes
           ;
           the
           one
           grounded
           vpon
           sincere
           ,
           the
           other
           built
           vpon
           depraued
           nature
           .
           Primarie
           lawes
           of
           nations
           are
           such
           as
           concerne
           embassage
           ,
           such
           as
           belong
           to
           the
           courteous
           entertainment
           of
           forreiners
           and
           strangers
           ,
           such
           as
           serue
           for
           commodious
           traffique
           and
           the
           like
           .
           Secundary
           lawes
           in
           the
           same
           kinde
           ,
           are
           such
           as
           this
           present
           vnquiet
           world
           is
           most
           familiarly
           acquainted
           with
           ,
           I
           meane
           lawes
           of
           armes
           ▪
           which
           yet
           are
           much
           better
           known
           then
           kept
           .
           But
           what
           matter
           the
           law
           of
           nations
           doth
           containe
           I
           omit
           to
           search
           .
           The
           strength
           and
           vertue
           of
           that
           law
           is
           such
           ,
           that
           no
           particular
           natiō
           can
           lawfully
           preiudic●
           the
           same
           by
           any
           their
           seueral
           laws
           &
           ordinances
           ,
           more
           then
           a
           man
           by
           his
           priuate
           resolutions
           the
           law
           of
           the
           whole
           cōmon-welth
           or
           state
           wherin
           he
           liueth
           .
           For
           as
           ciuill
           law
           being
           the
           act
           of
           a
           whole
           body
           politique
           ,
           doth
           therfore
           ouerrule
           each
           seuerall
           part
           of
           the
           same
           body
           :
           so
           there
           is
           no
           reason
           that
           any
           one
           commō-welth
           of
           it self
           ,
           should
           to
           the
           preiudice
           of
           another
           annihilate
           that
           whereupon
           the
           whole
           world
           hath
           agreed
           .
           For
           which
           cause
           the
           Lacedemonians
           forbidding
           all
           accesse
           of
           strangers
           into
           their
           coasts
           ,
           
           are
           in
           y●
           respect
           both
           by
           Iosephus
           &
           Theodoret
           deseruedly
           blamed
           ,
           as
           being
           enimies
           to
           that
           hospitality
           which
           for
           cōmon
           humanities
           sake
           al
           the
           nations
           on
           earth
           should
           embrace
           .
           Now
           as
           there
           is
           great
           cause
           of
           cōmuniō
           ,
           &
           consequently
           of
           laws
           for
           the
           maintenance
           of
           cōmunion
           ,
           amongst
           nations
           :
           So
           amongst
           nations
           Christian
           the
           like
           in
           regard
           euen
           of
           Christianitie
           hath
           bene
           a●waies
           iudged
           needfull
           .
           And
           in
           this
           kinde
           of
           correspondence
           amongst
           natiōs
           ,
           the
           force
           of
           general
           councels
           doth
           stand
           :
           For
           as
           one
           &
           the
           same
           law
           diuine
           ,
           wherof
           in
           the
           next
           place
           we
           are
           to
           speak
           ,
           is
           vnto
           al
           Christiā
           churches
           a
           rule
           for
           the
           chiefest
           things
           ,
           by
           meanes
           whereof
           they
           al
           in
           that
           respect
           make
           one
           Church
           ,
           as
           hauing
           all
           but
           
             One
             Lord
             ,
             one
             faith
             ,
             and
             one
             baptisme
             :
          
           
           So
           the
           vrgent
           necessitie
           of
           mutual
           communion
           for
           preseruation
           of
           our
           vnitie
           in
           these
           things
           ,
           as
           also
           for
           order
           in
           some
           other
           things
           cōuenient
           to
           be
           euery
           where
           vniformly
           kept
           ,
           maketh
           it
           requisit
           that
           the
           church
           of
           God
           here
           on
           earth
           haue
           her
           lawes
           of
           spirituall
           commerce
           betweene
           Christian
           nations
           ,
           lawes
           by
           vertue
           wherof
           all
           Churches
           may
           enioy
           freely
           the
           vse
           of
           those
           reuerend
           religious
           and
           sacred
           consultations
           which
           are
           termed
           councels
           generall
           .
           A
           thing
           whereof
           Gods
           owne
           blessed
           spirit
           was
           the
           author
           ;
           a
           thing
           practised
           by
           the
           holy
           Apostles
           themselues
           ;
           
           a
           thing
           alwaies
           afterwardes
           kept
           and
           obserued
           throughout
           the
           world
           ;
           a
           thing
           neuer
           otherwise
           then
           most
           highly
           esteemed
           of
           ,
           till
           pride
           ambition
           and
           ●yranny
           began
           by
           factious
           and
           vile
           endeuors
           ,
           to
           abuse
           that
           diuine
           inuention
           vnto
           the
           funherance
           of
           wicked
           purposes
           .
           But
           as
           the
           iust
           authoritie
           of
           ciuill
           courtes
           and
           Parliaments
           is
           not
           therefore
           to
           be
           abolished
           ,
           because
           sometime
           there
           is
           cunning
           vsed
           to
           frame
           them
           according
           
           to
           the
           priuate
           intents
           of
           men
           ouer-potent
           in
           the
           common-welth
           :
           So
           th●
           grieuous
           abuse
           which
           hath
           bene
           of
           councels
           ,
           should
           rather
           cause
           men
           to
           studie
           how
           so
           gratious
           a
           thing
           may
           againe
           be
           reduced
           to
           that
           first
           perfection
           ,
           then
           in
           regard
           of
           staines
           and
           blemishes
           sithens
           growing
           be
           held
           for
           euer
           in
           extreame
           disgrace
           .
           To
           speake
           of
           this
           matter
           as
           the
           cause
           requireth
           ,
           would
           require
           very
           long
           discourse
           .
           All
           I
           will
           presently
           say
           is
           this
           .
           Whether
           it
           be
           for
           the
           finding
           out
           of
           any
           thing
           whereunto
           diuine
           lawe
           bindeth
           vs
           ,
           but
           yet
           in
           such
           sort
           ,
           that
           men
           are
           not
           thereof
           on
           all
           sides
           resolued
           ;
           or
           for
           the
           setting
           downe
           of
           some
           vniforme
           iudgement
           to
           stand
           touching
           such
           thinges
           ,
           as
           being
           neither
           way
           matters
           of
           necessitie
           ,
           are
           notwithstanding
           offensiue
           and
           scandalous
           when
           there
           is
           open
           opposition
           about
           them
           ;
           be
           it
           for
           the
           ending
           of
           strifes
           touching
           matters
           of
           Christian
           beliefe
           ,
           wherein
           the
           one
           part
           may
           seeme
           to
           haue
           probable
           cause
           of
           dissenting
           from
           the
           other
           ;
           or
           be
           it
           concerning
           matters
           of
           politie
           ,
           order
           ,
           and
           regiment
           in
           the
           Church
           ;
           
           I
           nothing
           doubt
           but
           that
           Christiā
           men
           should
           much
           better
           frame
           themselues
           to
           those
           heauenly
           precepts
           ,
           which
           our
           Lord
           and
           Sauiour
           with
           so
           great
           instancie
           gaue
           as
           concerning
           peace
           and
           vnitie
           ,
           if
           we
           did
           all
           concurre
           in
           desire
           to
           haue
           the
           vse
           of
           auncient
           councels
           againe
           renued
           ,
           rather
           then
           these
           proceedings
           continued
           ,
           which
           eyther
           make
           all
           contentions
           endlesse
           ,
           or
           bring
           them
           to
           one
           onely
           determination
           ,
           and
           that
           of
           all
           other
           the
           worst
           ,
           which
           is
           by
           sword
           .
           It
           followeth
           therefore
           that
           a
           new
           foundation
           being
           laid
           ,
           wee
           now
           adioyne
           hereunto
           that
           which
           commeth
           in
           the
           next
           place
           to
           be
           spoken
           of
           ,
           namely
           ,
           wherefore
           God
           hath
           himselfe
           by
           scripture
           made
           knowne
           such
           lawes
           as
           serue
           for
           direction
           of
           men
           .
        
         
           
           11
           Al
           things
           (
           God
           only
           excepted
           )
           besides
           the
           nature
           which
           they
           haue
           in
           thēselues
           ,
           receiue
           externally
           some
           perfection
           frō
           other
           things
           ,
           as
           hath
           bene
           shewed
           .
           In
           so
           much
           as
           there
           is
           in
           the
           whole
           world
           no
           one
           thing
           great
           or
           small
           ,
           but
           either
           in
           respect
           of
           knowledge
           or
           of
           vse
           it
           may
           vnto
           out
           perfectiō
           adde
           somewhat
           .
           And
           whatsoeuer
           such
           perfection
           there
           is
           which
           our
           nature
           may
           acquire
           ,
           the
           same
           we
           properly
           terme
           our
           good
           ;
           our
           soueraign
           good
           or
           blessednes
           ,
           that
           wherin
           the
           highest
           degree
           of
           all
           our
           perfectiō
           consisteth
           ,
           that
           which
           being
           once
           attained
           vnto
           ,
           there
           cā
           rest
           nothing
           further
           to
           be
           desired
           ,
           &
           therfore
           with
           it
           our
           soules
           are
           fully
           cōtent
           &
           satisfied
           ,
           in
           that
           they
           haue
           they
           reioyce
           &
           thirst
           for
           no
           more
           ▪
           wherfore
           of
           goo●
           things
           desired
           ,
           some
           are
           such
           that
           for
           themselues
           we
           couet
           them
           not
           ,
           but
           only
           because
           they
           serue
           as
           instruments
           vnto
           that
           for
           which
           we
           are
           to
           seeke
           ,
           of
           this
           sorte
           are
           riches
           :
           an
           other
           kind
           there
           is
           which
           although
           we
           desire
           for
           it selfe
           ,
           as
           health
           &
           vertue
           &
           knowledge
           ,
           neuerthelesse
           they
           are
           not
           the
           last
           marke
           whereat
           we
           aime
           ,
           but
           haue
           their
           further
           end
           whereunto
           they
           are
           referred
           ;
           so
           as
           in
           them
           we
           are
           not
           satisfied
           as
           hauing
           attained
           the
           vtmost
           we
           may
           ,
           but
           our
           desires
           doe
           still
           proceede
           .
           These
           things
           are
           linked
           and
           as
           it
           were
           chained
           one
           to
           another
           ,
           we
           labour
           to
           eate
           ,
           and
           we
           eate
           to
           liue
           ,
           and
           we
           liue
           to
           do
           good
           ,
           &
           the
           good
           which
           we
           do
           is
           as
           seede
           sowne
           a
           with
           reference
           vnto
           a
           future
           haruest
           .
           But
           we
           must
           come
           at
           the
           length
           to
           some
           pause
           .
           For
           if
           euery
           thing
           were
           to
           bee
           desired
           for
           some
           other
           without
           any
           stint
           ,
           there
           could
           be
           no
           certaine
           end
           proposed
           vnto
           our
           actions
           ,
           we
           should
           go
           on
           we
           know
           not
           whether
           ,
           yea
           whatsoeuer
           we
           do
           were
           in
           vaine
           ,
           or
           rather
           nothing
           at
           all
           were
           possible
           to
           be
           done
           .
           For
           as
           to
           take
           away
           the
           first
           efficient
           of
           our
           being
           ,
           were
           ●o
           annihilate
           vtterly
           our
           persons
           ;
           so
           we
           cannot
           remoue
           the
           last
           finall
           cause
           of
           our
           working
           ,
           but
           we
           shall
           cause
           whatsoeuer
           we
           worke
           to
           cease
           .
           Therfore
           some
           
           thing
           there
           must
           be
           desired
           for
           it selfe
           simply
           and
           for
           no
           other
           .
           That
           is
           simply
           for
           it selfe
           desirable
           ,
           vnto
           the
           nature
           wherof
           it
           is
           opposite
           &
           repugnant
           to
           be
           desired
           with
           relation
           vnto
           any
           other
           .
           The
           oxe
           and
           the
           asse
           desire
           their
           food
           ,
           neither
           propose
           they
           vnto
           themselues
           any
           end
           wherfore
           ;
           so
           that
           of
           them
           this
           is
           desired
           for
           it selfe
           ;
           but
           why
           ?
           By
           reason
           of
           their
           imperfection
           which
           cannot
           otherwise
           desire
           it
           :
           whereas
           that
           which
           is
           desired
           simply
           for
           it selfe
           ,
           the
           excellencie
           thereof
           is
           such
           as
           permitteth
           it
           not
           in
           any
           sort
           to
           be
           referred
           to
           a
           further
           end
           .
           Now
           that
           which
           man
           doth
           desire
           with
           reference
           to
           a
           further
           end
           ,
           the
           same
           he
           desireth
           in
           such
           measure
           as
           is
           vnto
           that
           end
           conuenient
           :
           but
           what
           he
           coueteth
           as
           good
           in
           it selfe
           ,
           towardes
           that
           his
           desire
           is
           euer
           infinite
           .
           So
           that
           vnlesse
           the
           last
           good
           of
           all
           which
           is
           desired
           altogether
           for
           it selfe
           ,
           be
           also
           infinite
           ;
           we
           doe
           euill
           in
           making
           it
           our
           end
           :
           euen
           as
           they
           who
           placed
           their
           felicitie
           in
           wealth
           or
           honour
           or
           pleasure
           or
           any
           thing
           here
           attained
           ;
           because
           in
           desiring
           any
           thing
           as
           our
           finall
           perfection
           which
           is
           not
           so
           ,
           we
           do
           amisse
           .
           Nothing
           may
           be
           infinitly
           desired
           ,
           but
           that
           good
           which
           in
           deed
           is
           infinite
           .
           For
           the
           better
           ,
           the
           more
           desirable
           ;
           that
           therefore
           most
           desirable
           ,
           
           wherin
           there
           is
           infinitie
           of
           goodnes
           ;
           so
           that
           if
           any
           thing
           desirable
           may
           be
           infinit
           ,
           that
           must
           needes
           be
           the
           highest
           of
           all
           things
           that
           are
           desired
           .
           No
           good
           is
           infinite
           but
           onely
           God
           :
           therefore
           he
           our
           felicitie
           and
           blisse
           .
           Moreouer
           desire
           tendeth
           vnto
           vnion
           with
           that
           it
           desireth
           .
           If
           then
           in
           him
           we
           be
           blessed
           ,
           it
           is
           by
           force
           of
           participation
           &
           coniunction
           with
           him
           .
           Againe
           ,
           it
           is
           not
           the
           possession
           of
           any
           good
           thing
           can
           make
           them
           happie
           which
           haue
           it
           ,
           vnlesse
           they
           inioy
           the
           thing
           wherewith
           they
           are
           possessed
           .
           Then
           are
           we
           happie
           therfore
           ,
           when
           fully
           we
           enioy
           God
           ,
           as
           an
           obiect
           wherein
           the
           powers
           of
           our
           soules
           are
           satisfied
           euen
           with
           euerlasting
           delight
           :
           so
           that
           although
           we
           be
           mē
           ,
           yet
           by
           being
           vnto
           God
           vnited
           ,
           we
           liue
           as
           it
           were
           the
           life
           of
           God.
           Happines
           therfore
           is
           that
           estate
           wherby
           we
           attaine
           ,
           so
           far
           as
           possibly
           may
           be
           attained
           ,
           the
           ful
           possession
           of
           that
           which
           simply
           for
           it selfe
           is
           to
           be
           desired
           ,
           and
           containeth
           in
           it
           after
           an
           eminent
           sorte
           the
           contentation
           of
           our
           desires
           ,
           the
           highest
           degree
           of
           all
           our
           perfection
           .
           Of
           such
           perfection
           capable
           we
           are
           not
           in
           this
           life
           .
           For
           while
           we
           are
           in
           the
           world
           ,
           subiect
           we
           are
           vnto
           sundry
           a
           imperfections
           ,
           griefe
           of
           body
           ,
           defectes
           of
           minde
           ;
           yea
           the
           best
           thinges
           we
           doe
           are
           painefull
           ,
           and
           the
           exercise
           of
           them
           grieuous
           ,
           being
           continued
           without
           intermission
           ;
           so
           as
           in
           those
           very
           actions
           whereby
           we
           are
           especially
           perfected
           in
           this
           life
           ,
           wee
           are
           not
           able
           to
           persist
           ,
           forced
           we
           are
           with
           very
           wearines
           &
           that
           often
           to
           interrupt
           thē
           ;
           which
           tediousnes
           cannot
           fall
           into
           those
           operations
           that
           are
           in
           the
           state
           of
           blisse
           ,
           when
           our
           vnion
           with
           God
           is
           complete
           .
           Complete
           vnion
           with
           him
           must
           be
           according
           vnto
           euery
           power
           and
           facultie
           of
           our
           mindes
           apt
           to
           receiue
           so
           glorious
           an
           obiect
           .
           Capable
           we
           are
           of
           God
           both
           by
           vnderstanding
           and
           will
           ;
           by
           vnderstanding
           as
           hee
           is
           that
           soueraigne
           truth
           ,
           which
           comprehendeth
           the
           rich
           treasures
           of
           all
           wisdom
           ▪
           by
           will
           ,
           as
           he
           is
           that
           sea
           of
           goodnesse
           ,
           whereof
           who
           so
           tasteth
           shall
           thirst
           no
           more
           .
           As
           the
           wil
           doth
           now
           worke
           vpon
           that
           obiect
           by
           desire
           ,
           which
           is
           as
           it
           were
           a
           motion
           towards
           the
           end
           as
           yet
           vnobtained
           ;
           so
           likewise
           vpon
           the
           same
           hereafter
           receiued
           it
           shall
           worke
           also
           by
           loue
           .
           
             Appetitus
             inhiantis
             fit
             amor
             fruentis
          
           ,
           saith
           Saint
           Augustine
           ,
           
             The
             longing
             disposition
             of
             them
             that
             thirst
             ,
             is
             chaunged
             ▪
             into
             the
             sweete
             affection
             of
             them
             that
             taste
             and
             are
             replenished
             .
          
           Whereas
           wee
           now
           loue
           the
           thing
           that
           is
           good
           ,
           but
           good
           especially
           in
           respect
           of
           benefit
           vnto
           vs
           ▪
           we
           shall
           then
           loue
           the
           thing
           that
           is
           good
           ,
           only
           or
           principally
           for
           the
           goodnes
           of
           beauty
           in
           it self
           .
           The
           soule
           being
           in
           this
           sorte
           as
           it
           is
           actiue
           ,
           perfected
           by
           loue
           of
           that
           infinite
           good
           ;
           shall
           as
           it
           is
           receptiue
           ,
           
           be
           also
           perfected
           with
           those
           supernaturall
           passions
           of
           ioy
           peace
           &
           delight
           .
           All
           this
           endlesse
           and
           euerlasting
           .
           
           Which
           perpe●uitie
           ,
           in
           regard
           whereof
           our
           blessednes
           is
           termed
           
             a
             crowne
             which
             withereth
             not
          
           ,
           doth
           neither
           depend
           vpon
           the
           nature
           of
           the
           thing
           it selfe
           ,
           
           nor
           proceede
           from
           any
           naturall
           necessitie
           that
           our
           soules
           should
           so
           exercise
           themselues
           for
           euer
           in
           beholding
           and
           louing
           God
           ,
           but
           from
           the
           wil
           of
           God
           ,
           which
           doth
           both
           freely
           perfect
           our
           nature
           in
           so
           high
           a
           degree
           ,
           &
           continue
           it
           so
           perfected
           .
           Vnder
           man
           no
           creature
           in
           the
           world
           is
           capable
           of
           felicitie
           and
           blisse
           ;
           first
           ,
           because
           their
           chiefest
           perfection
           consisteth
           in
           that
           which
           is
           best
           for
           thē
           ,
           but
           not
           in
           that
           which
           is
           simply
           best
           ,
           as
           ours
           doth
           ;
           secondly
           ,
           because
           whatsoeuer
           externall
           perfection
           they
           tende
           vnto
           ,
           it
           is
           not
           better
           then
           themselues
           ,
           as
           ours
           is
           .
           How
           iust
           occasiō
           haue
           we
           therfore
           euen
           in
           this
           respect
           with
           the
           Prophet
           to
           admire
           the
           goodnes
           of
           God
           ;
           Lorde
           what
           is
           man
           that
           thou
           shouldest
           exalt
           him
           aboue
           the
           workes
           of
           thy
           hands
           ,
           so
           farre
           as
           to
           make
           thy selfe
           the
           inheritance
           of
           his
           rest
           ,
           
           and
           the
           substance
           of
           his
           felicitie
           ?
           Now
           if
           men
           had
           not
           naturally
           this
           desire
           to
           be
           happie
           ,
           how
           were
           it
           possible
           that
           all
           men
           should
           haue
           it
           ?
           All
           men
           haue
           .
           Therefore
           this
           desire
           in
           man
           is
           naturall
           .
           It
           is
           not
           in
           our
           power
           not
           to
           do
           the
           same
           :
           how
           should
           it
           then
           be
           in
           our
           power
           to
           doe
           it
           coldly
           or
           remissely
           ?
           so
           that
           our
           desire
           being
           naturall
           ,
           is
           also
           in
           that
           degree
           of
           earnestnes
           whereunto
           nothing
           can
           be
           added
           .
           And
           is
           it
           probable
           that
           God
           should
           frame
           the
           hearts
           of
           all
           mē
           so
           desirous
           of
           that
           which
           no
           man
           may
           obtaine
           ?
           It
           is
           an
           axiome
           of
           nature
           ,
           that
           naturall
           desire
           cannot
           vtterly
           be
           frustrate
           .
           
           This
           desire
           of
           ours
           being
           natural
           should
           be
           frustrate
           ,
           if
           that
           which
           may
           satisfie
           the
           same
           were
           a
           thing
           impossible
           for
           man
           to
           aspire
           vnto
           .
           Man
           doth
           seeke
           a
           triple
           perfection
           ,
           first
           a
           sensual
           ,
           consisting
           in
           those
           things
           which
           very
           life
           it selfe
           requireth
           ,
           either
           as
           necessary
           supplements
           ,
           or
           as
           beauties
           &
           ornaments
           therof
           ;
           then
           an
           intellectuall
           ,
           consisting
           in
           those
           things
           which
           none
           vnderneth
           man
           is
           either
           capable
           of
           or
           acquainted
           with
           ;
           lastly
           a
           spirituall
           &
           diuine
           ,
           consisting
           in
           those
           things
           wherunto
           we
           tend
           by
           supernatural
           means
           here
           ,
           but
           cānot
           here
           attaine
           vnto
           them
           .
           They
           that
           make
           the
           first
           of
           these
           three
           the
           scope
           of
           their
           whole
           life
           ,
           are
           said
           by
           the
           Apostle
           to
           haue
           no
           God
           ,
           but
           onely
           their
           bellie
           ,
           to
           be
           earthly
           minded
           men
           .
           Vnto
           the
           second
           they
           bend
           themselues
           ,
           who
           seeke
           especially
           to
           excell
           in
           all
           such
           knowledge
           &
           vertue
           as
           doth
           most
           cōmend
           men
           .
           To
           this
           branch
           belongeth
           the
           lawe
           of
           morall
           &
           ciuil
           perfection
           .
           
           That
           there
           is
           somewhat
           higher
           then
           either
           of
           these
           two
           ,
           no
           other
           proofe
           doth
           neede
           ,
           then
           the
           very
           processe
           of
           mans
           desire
           ,
           which
           being
           naturall
           should
           be
           frustrate
           ,
           if
           there
           were
           not
           some
           farther
           thing
           wherin
           it
           might
           rest
           at
           the
           length
           contented
           ,
           which
           in
           the
           former
           it
           cannot
           do
           .
           For
           man
           doth
           not
           seeme
           to
           rest
           satisfied
           either
           with
           fruition
           of
           that
           wherewith
           his
           life
           is
           preserued
           ,
           or
           with
           performance
           of
           such
           actions
           as
           aduance
           him
           most
           deseruedly
           in
           estimation
           ;
           but
           doth
           further
           couet
           ,
           yea
           oftentimes
           manifestly
           pursue
           with
           great
           sedulitie
           &
           earnestnes
           ,
           that
           which
           cannot
           stand
           him
           in
           any
           stead
           for
           vitall
           vse
           ;
           that
           which
           exceedeth
           the
           reach
           of
           sense
           ;
           yea
           somwhat
           aboue
           capacitie
           of
           reason
           ,
           somewhat
           diuine
           and
           heauenly
           ,
           which
           with
           hidden
           exultation
           it
           rather
           surmiseth
           then
           conceiueth
           ;
           somwhat
           it
           seeketh
           and
           what
           ▪
           that
           is
           directly
           it
           knoweth
           not
           ,
           yet
           very
           intentiue
           desire
           thereof
           doth
           so
           incite
           it
           ,
           that
           all
           other
           knowne
           delightes
           and
           pleasures
           are
           laide
           aside
           ,
           they
           giue
           place
           to
           the
           search
           of
           this
           but
           onely
           suspected
           desire
           .
           If
           the
           soule
           of
           man
           did
           serue
           onely
           to
           giue
           him
           beeing
           in
           this
           life
           ,
           then
           thinges
           appertaining
           vnto
           this
           life
           would
           content
           him
           ,
           as
           wee
           see
           they
           doe
           other
           creatures
           :
           which
           creatures
           
           inioying
           what
           they
           liue
           by
           ,
           seeke
           no
           further
           ,
           but
           in
           this
           contentation
           do
           shew
           a
           kind
           of
           acknowledgemēt
           ,
           that
           there
           is
           no
           higher
           good
           which
           doth
           any
           way
           belōg
           vnto
           thē
           .
           With
           vs
           it
           is
           otherwise
           .
           For
           although
           the
           beauties
           ,
           riches
           ,
           honors
           ,
           sciences
           ,
           virtues
           and
           perfections
           of
           all
           men
           liuing
           ,
           were
           in
           the
           present
           possession
           of
           one
           :
           yet
           somewhat
           beyond
           and
           aboue
           all
           this
           there
           would
           still
           be
           sought
           and
           earnestly
           thirsted
           for
           .
           So
           that
           nature
           euen
           in
           this
           life
           doth
           plainly
           claime
           &
           call
           for
           a
           more
           diuine
           prefectiō
           ,
           then
           either
           of
           these
           two
           that
           haue
           bene
           mentioned
           .
           This
           last
           and
           highest
           estate
           of
           perfection
           whereof
           we
           speake
           ,
           is
           receiued
           of
           men
           in
           the
           nature
           of
           a
           a
           reward
           .
           Rewards
           do
           alwayes
           presuppose
           such
           duties
           performed
           as
           are
           rewardable
           .
           Our
           naturall
           meanes
           therefore
           vnto
           blessednesse
           are
           our
           workes
           :
           nor
           is
           it
           possible
           that
           nature
           should
           euer
           find
           any
           other
           way
           to
           saluation
           then
           onely
           this
           .
           But
           examine
           the
           workes
           which
           we
           do
           ,
           and
           since
           the
           first
           foundation
           of
           the
           world
           what
           one
           can
           say
           ,
           My
           wayes
           are
           pure
           ?
           Seeing
           then
           all
           flesh
           is
           guilty
           of
           that
           for
           which
           God
           hath
           threatned
           eternally
           to
           punish
           ,
           what
           possibility
           is
           there
           this
           way
           to
           be
           saued
           ?
           There
           resteth
           therefore
           either
           no
           way
           vnto
           saluation
           ,
           or
           if
           any
           ,
           then
           surely
           a
           way
           which
           is
           supernaturall
           ,
           a
           way
           which
           could
           neuer
           haue
           entred
           into
           the
           heart
           of
           man
           as
           much
           as
           once
           to
           conceiue
           or
           imagine
           ,
           if
           God
           himself
           had
           not
           reuealed
           it
           extraordinarily
           .
           For
           which
           cause
           we
           terme
           it
           the
           mystery
           or
           secret
           way
           of
           saluation
           .
           And
           therfore
           S.
           Ambrose
           in
           this
           matter
           appealeth
           iustly
           from
           man
           to
           God
           ,
           b
           
             Caeli
             mysterium
             doceat
             me
             Deus
             qui
             condidit
             ,
             non
             homo
             qui
             seipsum
             ignorauit
             ,
             Let
             God
             himselfe
             that
             made
             me
             ,
             let
             not
             man
             that
             knows
             not
             himselfe
             ,
             be
             my
             instructor
             concerning
             the
             mysticall
             way
             to
             heauen
             .
          
           c
           
             When
             men
             of
             excellent
             wit
          
           (
           saith
           Lactantius
           )
           
             had
             wholly
             betaken
             thēselues
             vnto
             study
             ,
             after
             farewell
             bidden
             vnto
             all
             kind
             as
             well
             of
             priuate
             as
             publique
             action
             ,
             they
             spared
             no
             labour
             that
             might
             be
             spent
             in
             the
             search
             of
             truth
             ;
             holding
             it
             a
             thing
             of
             much
             more
             price
             to
             seeke
             and
             to
             find
             out
             the
             reason
             of
             all
             affaires
             as
             well
             diuine
             as
             humaine
             ,
             thē
             to
             stick
             fast
             in
             the
             toile
             of
             piling
             vp
             riches
             and
             gathering
             together
             heapes
             of
             honors
             .
             Howbeit
             they
             bothe
             did
             faile
             of
             their
             purpose
             ,
             and
             got
             not
             as
             much
             as
             to
             quite
             their
             charges
             ;
             because
             truth
             which
             is
             the
             secret
             of
             the
             most
             high
             God
             ,
             whose
             proper
             handiworke
             all
             things
             are
             ,
             cannot
             be
             compassed
             with
             that
             wit
             and
             those
             senses
             which
             are
             our
             owne
             .
             For
             God
             and
             man
             should
             be
             very
             neere
             neighbors
             ,
             if
             mans
             cogitations
             were
             able
             to
             take
             a
             suracy
             of
             the
             counsels
             and
             appointments
             of
             that
             maiestie
             euerlasting
             .
             Which
             being
             vtterly
             impossible
             ,
             that
             the
             eye
             of
             man
             by
             it selfe
             should
             looke
             into
             the
             bosome
             of
             diuine
             reason
             ;
             God
             did
             not
             suffer
             him
             being
             desirous
             of
             the
             light
             of
             wisedome
             ,
             to
             stray
             any
             longer
             vp
             &
             downe
             ,
             and
             with
             bootlesse
             expense
             of
             trauaile
             to
             wander
             in
             darknesse
             that
             had
             no
             passage
             to
             get
             out
             by
             .
             His
             eyes
             at
             the
             length
             God
             did
             open
             ;
             and
             bestow
             vpon
             him
             the
             knowledge
             of
             the
             truth
             by
             way
             of
             Donatiue
             ;
             to
             the
             end
             that
             man
             might
             both
             be
             clearly
             conuicted
             of
             folly
             ,
             and
             being
             through
             error
             out
             of
             the
             way
             ,
             haue
             the
             path
             that
             leadeth
             vnto
             immortality
             layd
             plaine
             before
             him
             .
          
           Thus
           far
           
             Lactantius
             Firmianus
          
           to
           shew
           that
           God
           himselfe
           is
           the
           teacher
           of
           the
           truth
           ,
           wherby
           is
           made
           knowne
           the
           supernaturall
           way
           of
           saluation
           &
           law
           for
           thē
           to
           liue
           in
           that
           shall
           be
           saued
           .
           In
           the
           natural
           path
           of
           euerlasting
           life
           ,
           the
           first
           beginning
           is
           that
           hability
           of
           doing
           good
           ,
           which
           God
           in
           the
           day
           of
           mans
           creation
           indued
           him
           with
           ;
           frō
           hence
           obedience
           vnto
           the
           will
           of
           his
           creator
           ,
           absolute
           righteousnes
           and
           integrity
           in
           all
           his
           actions
           ;
           and
           last
           of
           al
           the
           iustice
           of
           God
           rewarding
           the
           worthinesse
           of
           his
           deserts
           with
           the
           crowne
           of
           eternall
           glory
           .
           Had
           Adam
           continued
           in
           his
           first
           estate
           ,
           this
           had
           bene
           
           the
           way
           of
           life
           vnto
           him
           &
           all
           his
           posterite
           .
           Wherin
           I
           confesse
           notwithstanding
           with
           the
           a
           wittiest
           of
           the
           Schoole
           diuines
           ,
           that
           if
           we
           speake
           of
           strict
           iustice
           ,
           God
           could
           no
           way
           haue
           bene
           bound
           to
           require
           mans
           labours
           in
           so
           large
           and
           ample
           maner
           as
           humaine
           felicitie
           doth
           import
           :
           in
           as
           much
           as
           the
           dignity
           of
           this
           exceedeth
           so
           far
           the
           others
           value
           .
           But
           be
           it
           that
           God
           of
           his
           great
           liberality
           had
           determined
           in
           lieu
           of
           mans
           endeuors
           to
           bestow
           the
           same
           ,
           by
           the
           rule
           of
           that
           iustice
           which
           best
           beseemeth
           him
           ,
           namely
           the
           iustice
           of
           one
           that
           requiteth
           nothing
           mincingly
           ,
           but
           all
           with
           pressed
           and
           heaped
           and
           euen
           ouer-inlarged
           measure
           :
           yet
           could
           it
           neuer
           hereupon
           necessarily
           bee
           gathered
           ,
           that
           such
           iustice
           should
           adde
           to
           the
           nature
           of
           that
           reward
           the
           property
           of
           euerlasting
           continuance
           ;
           sith
           possession
           of
           blisse
           ,
           though
           it
           should
           be
           but
           for
           a
           moment
           ,
           were
           an
           aboundant
           retribution
           .
           But
           we
           are
           not
           now
           to
           enter
           into
           this
           consideration
           ,
           how
           gratious
           and
           bountifull
           our
           good
           God
           might
           still
           appeare
           in
           so
           rewarding
           the
           sonnes
           of
           men
           ,
           albeit
           they
           should
           exactly
           performe
           ▪
           whatsoeuer
           duty
           their
           nature
           bindeth
           thē
           vnto
           .
           Howsoeuer
           God
           did
           propose
           this
           reward
           ,
           we
           that
           were
           to
           be
           rewarded
           must
           haue
           done
           that
           which
           is
           required
           at
           our
           hands
           ;
           we
           failing
           in
           the
           one
           ,
           it
           were
           in
           nature
           an
           impossibility
           that
           the
           other
           should
           be
           looked
           for
           .
           The
           light
           of
           nature
           is
           neuer
           able
           to
           find
           out
           any
           way
           of
           obtaining
           the
           reward
           of
           blisse
           ,
           but
           by
           performing
           exactly
           the
           duties
           and
           works
           of
           righteousnes
           .
           From
           saluation
           therefore
           and
           life
           all
           flesh
           being
           excluded
           this
           way
           ,
           behold
           how
           the
           wisedome
           of
           God
           hath
           reuealed
           a
           way
           mysticall
           and
           supernaturall
           ,
           a
           way
           directing
           vnto
           the
           same
           end
           of
           life
           by
           a
           course
           which
           groundeth
           it selfe
           vpon
           the
           guiltinesse
           of
           sinne
           ,
           and
           through
           sinne
           desert
           of
           condemnation
           and
           death
           .
           For
           in
           this
           way
           the
           first
           thing
           is
           the
           tender
           compassion
           of
           God
           respecting
           vs
           drowned
           and
           swallowed
           vp
           in
           miserie
           ;
           the
           next
           is
           redemption
           out
           of
           the
           same
           by
           the
           pretious
           death
           and
           merite
           of
           a
           mighty
           Sauiour
           ,
           which
           hath
           witnessed
           of
           himselfe
           saying
           b
           
             I
             am
             the
             way
          
           ,
           the
           way
           that
           leadeth
           vs
           from
           miserie
           into
           blisse
           .
           This
           supernaturall
           way
           had
           God
           in
           himselfe
           prepared
           before
           all
           worlds
           .
           The
           way
           of
           supernaturall
           dutie
           which
           to
           vs
           he
           hath
           prescribed
           ,
           our
           Sauiour
           in
           the
           Gospell
           of
           Saint
           Iohn
           doth
           note
           ,
           terming
           it
           by
           an
           excellency
           the
           worke
           of
           God
           :
           c
           
             This
             is
             the
             worke
             of
             God
             that
             ye
             beleeue
             in
             him
             whom
             he
             hath
             sent
             .
          
           Not
           that
           God
           doth
           require
           nothing
           vnto
           happinesse
           at
           the
           hands
           of
           men
           sauing
           onely
           a
           naked
           beliefe
           ,
           (
           for
           hope
           and
           Charity
           we
           may
           not
           exclude
           :
           )
           but
           that
           without
           beliefe
           all
           other
           things
           are
           as
           nothing
           ,
           &
           it
           the
           ground
           of
           those
           other
           diuine
           vertues
           .
           Concerning
           faith
           ,
           the
           principall
           obiect
           whereof
           is
           that
           eternall
           veritie
           which
           hath
           discouered
           the
           treasures
           of
           hidden
           wisedome
           in
           Christ
           ;
           concerning
           hope
           ,
           the
           highest
           obiect
           wherof
           is
           that
           euerlasting
           goodnesse
           which
           in
           Christ
           doth
           quicken
           the
           dead
           ;
           concerning
           charity
           ,
           the
           finall
           obiect
           whereof
           is
           that
           incomprehensible
           beauty
           which
           shineth
           in
           the
           countenance
           of
           Christ
           the
           sonne
           of
           the
           liuing
           God
           ;
           concerning
           these
           vertues
           ,
           the
           first
           of
           which
           beginning
           here
           with
           a
           weake
           apprehensiō
           of
           things
           not
           seene
           ,
           endeth
           with
           the
           intuitiue
           vision
           of
           God
           in
           the
           world
           to
           come
           ;
           the
           second
           beginning
           here
           with
           a
           trembling
           expectation
           of
           things
           far
           remoued
           ,
           and
           as
           yet
           but
           onely
           heard
           of
           ,
           endeth
           with
           reall
           and
           actuall
           fruition
           of
           that
           which
           no
           tongue
           can
           expresse
           ;
           the
           third
           beginning
           here
           with
           a
           weake
           inclination
           of
           heart
           towards
           him
           vnto
           whom
           we
           are
           not
           able
           to
           approch
           ,
           endeth
           with
           endlesse
           vnion
           ,
           the
           mistery
           wherof
           is
           higher
           then
           the
           reach
           of
           the
           thoughts
           of
           men
           ;
           concerning
           that
           faith
           hope
           &
           charity
           without
           which
           
           there
           can
           be
           no
           saluation
           ;
           was
           there
           euer
           any
           mention
           made
           sauing
           only
           in
           that
           law
           which
           God
           himselfe
           hath
           from
           heauen
           reuealed
           ?
           There
           is
           not
           in
           the
           world
           a
           syllable
           muttered
           with
           certaine
           truth
           cōcerning
           any
           of
           these
           three
           ,
           more
           then
           hath
           bene
           supernaturally
           receiued
           from
           the
           mouth
           of
           the
           eternall
           God.
           Lawes
           therefore
           concerning
           these
           things
           are
           supernaturall
           ,
           both
           in
           respect
           of
           the
           maner
           of
           deliuering
           them
           which
           is
           diuine
           ,
           and
           also
           in
           regard
           of
           the
           things
           deliuered
           ,
           which
           are
           such
           as
           haue
           not
           in
           nature
           any
           cause
           from
           which
           they
           flow
           ,
           but
           were
           by
           the
           voluntary
           appointment
           of
           God
           ordeined
           besides
           the
           course
           of
           nature
           ,
           to
           rectifie
           natures
           obliquity
           withall
           .
        
         
           12
           a
           When
           supernaturall
           duties
           are
           necessarily
           exacted
           ,
           naturall
           are
           not
           reiected
           as
           needlesse
           .
           The
           law
           of
           God
           therefore
           is
           though
           principally
           deliuered
           for
           instruction
           in
           the
           one
           ,
           yet
           fraught
           with
           precepts
           of
           the
           other
           also
           .
           The
           scripture
           is
           fraught
           euen
           with
           lawes
           of
           nature
           .
           In
           so
           much
           that
           ,
           b
           Gratian
           defining
           naturall
           right
           (
           whereby
           is
           meant
           the
           right
           which
           exacteth
           those
           generall
           duties
           ,
           that
           concerne
           men
           naturally
           euen
           as
           they
           are
           men
           )
           termeth
           naturall
           right
           that
           which
           the
           bookes
           of
           the
           Lawe
           and
           the
           Gospell
           do
           containe
           .
           Neither
           is
           it
           vaine
           that
           the
           Scripture
           aboundeth
           with
           so
           great
           store
           of
           lawes
           in
           this
           kind
           .
           For
           they
           are
           either
           such
           as
           we
           of
           our selues
           could
           not
           easily
           haue
           found
           out
           ,
           and
           then
           the
           benefit
           is
           not
           small
           to
           haue
           them
           readily
           set
           downe
           to
           our
           hands
           ▪
           or
           if
           they
           be
           so
           cleere
           &
           manifest
           that
           no
           man
           indued
           with
           reason
           can
           lightly
           be
           ignorant
           of
           them
           ,
           yet
           the
           spirite
           as
           it
           were
           borrowing
           them
           from
           the
           schoole
           of
           nature
           as
           seruing
           to
           proue
           things
           lesse
           manifest
           ,
           and
           to
           induce
           a
           perswasion
           of
           somewhat
           which
           were
           in
           it selfe
           more
           hard
           and
           darke
           ,
           vnlesse
           it
           should
           in
           such
           sort
           be
           cleared
           ,
           the
           very
           applying
           of
           them
           vnto
           cases
           particular
           is
           not
           without
           most
           singular
           vse
           and
           profite
           many
           wayes
           for
           mens
           instruction
           .
           Besides
           ,
           be
           they
           plaine
           of
           themselues
           or
           obscure
           ,
           the
           euidence
           of
           Gods
           owne
           testimonie
           added
           vnto
           the
           naturall
           assent
           of
           reason
           concerning
           the
           certaintie
           of
           them
           ,
           doth
           not
           a
           little
           comfort
           and
           confirme
           the
           same
           .
           Wherefore
           in
           as
           much
           as
           our
           actions
           are
           conuersant
           about
           things
           beset
           with
           many
           circumstances
           ,
           which
           cause
           men
           of
           sundry
           wits
           to
           be
           also
           of
           sundry
           iudgements
           concerning
           that
           which
           ought
           to
           be
           done
           :
           requisite
           it
           cānot
           but
           seeme
           the
           rule
           of
           diuine
           law
           should
           herein
           helpe
           our
           imbecillity
           ,
           that
           we
           might
           the
           more
           infallibly
           vnderstand
           what
           is
           good
           &
           what
           euill
           .
           The
           first
           principles
           of
           the
           law
           of
           nature
           are
           easie
           ,
           hard
           it
           were
           to
           find
           men
           ignorant
           of
           them
           :
           but
           concerning
           the
           duty
           which
           natures
           law
           doth
           require
           at
           the
           hands
           of
           men
           in
           a
           number
           of
           things
           particular
           ,
           so
           c
           farre
           hath
           the
           naturall
           vnderstanding
           euen
           of
           sundry
           whole
           nations
           bene
           darkned
           ,
           that
           they
           haue
           not
           discerned
           no
           not
           grosse
           iniquity
           to
           bee
           sinne
           .
           Againe
           ,
           being
           so
           prone
           as
           we
           are
           to
           fawne
           vpon
           our selues
           ,
           and
           to
           be
           ignorant
           as
           much
           as
           may
           be
           of
           our
           owne
           deformities
           ;
           without
           the
           feeling
           sense
           whereof
           we
           are
           most
           wretched
           ,
           euen
           so
           much
           the
           more
           ,
           because
           not
           knowing
           thē
           we
           cannot
           as
           much
           as
           desire
           to
           haue
           them
           taken
           away
           :
           how
           should
           our
           fest●ed
           sores
           be
           cured
           ,
           but
           that
           God
           hath
           deliuered
           a
           law
           as
           sharpe
           as
           the
           two
           edged
           sword
           ,
           pearcing
           the
           very
           closest
           and
           most
           vnsearchable
           corners
           of
           the
           heart
           ,
           which
           the
           law
           of
           nature
           can
           hardly
           ,
           humaine
           lawes
           by
           no
           meanes
           possible
           reach
           vnto
           ?
           Hereby
           we
           know
           euen
           secret
           concupiscence
           to
           be
           sinne
           ,
           and
           are
           made
           fearefull
           to
           offend
           though
           it
           be
           but
           in
           a
           wandering
           cogitation
           .
           Finally
           of
           those
           things
           
           which
           are
           for
           direction
           of
           all
           the
           parts
           of
           our
           life
           needfull
           ,
           and
           not
           impossible
           to
           be
           discerned
           by
           the
           light
           of
           nature
           it selfe
           ,
           are
           there
           not
           many
           which
           few
           mens
           naturall
           capacitie
           ,
           and
           some
           which
           no
           mans
           hath
           bene
           able
           to
           find
           out
           ?
           They
           are
           ,
           sayth
           Saint
           Augustine
           ,
           but
           a
           few
           and
           they
           indued
           with
           great
           ripenes
           of
           wit
           and
           iudgement
           ,
           free
           from
           all
           such
           affaires
           as
           might
           trouble
           their
           meditations
           ,
           instructed
           in
           the
           sharpest
           and
           the
           subtlest
           points
           of
           learning
           ,
           who
           haue
           ,
           and
           that
           very
           hardly
           ,
           bene
           able
           to
           find
           out
           but
           onely
           the
           immortality
           of
           the
           soule
           .
           The
           resurrection
           of
           the
           flesh
           what
           man
           did
           euer
           at
           any
           time
           dreame
           of
           ,
           hauing
           not
           heard
           it
           otherwise
           then
           from
           the
           schoole
           of
           nature
           ?
           Whereby
           it
           appeareth
           how
           much
           we
           are
           bound
           to
           yeeld
           vnto
           our
           creator
           the
           father
           of
           all
           mercy
           eternall
           thankes
           ,
           for
           that
           he
           hath
           deliuered
           his
           law
           vnto
           the
           world
           ,
           a
           law
           wherein
           so
           many
           things
           are
           laid
           open
           cleere
           and
           manifest
           ;
           as
           a
           light
           which
           otherwise
           would
           haue
           bene
           buried
           in
           darknesse
           ,
           not
           without
           the
           hazard
           ,
           or
           rather
           not
           with
           the
           hazard
           ,
           but
           with
           the
           certaine
           losse
           of
           infinite
           thousands
           of
           soules
           most
           vndoubtedly
           now
           saued
           .
           We
           see
           therefore
           that
           our
           soueraigne
           good
           is
           desired
           naturally
           ;
           that
           God
           the
           author
           of
           that
           naturall
           desire
           had
           appointed
           naturall
           meanes
           whereby
           to
           fulfill
           it
           ;
           that
           man
           hauing
           vtterly
           disabled
           his
           nature
           vnto
           those
           meanes
           ,
           hath
           had
           other
           reuealed
           from
           God
           ,
           and
           hath
           receaued
           from
           heauen
           a
           law
           to
           teach
           him
           how
           that
           which
           is
           desired
           naturally
           must
           now
           supernaturally
           be
           attained
           ,
           finally
           we
           see
           that
           because
           those
           later
           exclude
           not
           the
           former
           quite
           and
           cleane
           as
           vnnecessary
           ,
           therefore
           together
           with
           such
           supernaturall
           duties
           as
           could
           not
           possibly
           haue
           beene
           otherwise
           knowne
           to
           the
           world
           ,
           the
           same
           lawe
           that
           teacheth
           them
           ,
           teacheth
           also
           with
           them
           such
           naturall
           duties
           as
           could
           not
           by
           light
           of
           nature
           easily
           haue
           bene
           knowne
           .
        
         
           
           13.
           
           In
           the
           first
           age
           of
           the
           world
           God
           gaue
           lawes
           vnto
           our
           fathers
           ,
           and
           by
           reason
           of
           the
           number
           of
           their
           daies
           ,
           their
           memories
           serued
           in
           steed
           of
           books
           ;
           wherof
           the
           manifold
           imperfections
           and
           defects
           being
           knowne
           to
           God
           ,
           he
           mercifully
           relieued
           the
           same
           by
           often
           putting
           them
           in
           mind
           of
           that
           whereof
           it
           behoued
           them
           to
           be
           specially
           mindfull
           .
           In
           which
           respect
           we
           see
           how
           many
           times
           one
           thing
           hath
           bene
           iterated
           vnto
           sundry
           euen
           of
           the
           best
           and
           wisest
           amongst
           them
           ▪
           After
           that
           the
           liues
           of
           men
           were
           shortned
           ,
           meanes
           more
           durable
           to
           preserue
           the
           lawes
           of
           God
           from
           obliuion
           and
           corruption
           grew
           in
           vse
           ,
           not
           without
           precise
           direction
           from
           God
           himselfe
           .
           First
           therefore
           of
           Moyses
           it
           is
           sayd
           ,
           that
           he
           
             wrote
             all
             the
             words
             of
             God
          
           ;
           
           not
           by
           his
           owne
           priuate
           motion
           and
           deuise
           :
           for
           God
           taketh
           this
           act
           to
           himselfe
           ,
           
           
             I
             haue
             written
          
           .
           Furthermore
           were
           not
           the
           Prophets
           following
           commanded
           also
           to
           do
           the
           like
           ?
           Vnto
           the
           holy
           Euangelist
           Saint
           Iohn
           how
           often
           expresse
           charge
           is
           giuen
           ,
           
           
             Scribe
             ,
             write
             these
             things
          
           ?
           Concerning
           the
           rest
           of
           our
           Lords
           Disciples
           the
           words
           of
           Saint
           Augustine
           are
           ,
           
             Quic
             quid
             ille
             de
             suis
             factis
             &
             dictis
             nos
             legere
             voluit
             ▪
          
           
           
             hoc
             scribendū
             illis
             tanquā
             suis
             manibus
             imperauit
             .
          
           Now
           although
           we
           do
           not
           deny
           it
           to
           be
           a
           matter
           meerely
           accidentall
           vnto
           the
           law
           of
           God
           to
           be
           written
           ;
           although
           writing
           be
           not
           that
           which
           addeth
           authority
           and
           strength
           thereunto
           ,
           finally
           though
           his
           lawes
           do
           require
           at
           our
           hands
           the
           same
           obedience
           howsoeuer
           they
           be
           deliuered
           ;
           his
           prouidēce
           notwithstanding
           which
           hath
           made
           principall
           choice
           of
           this
           way
           to
           deliuer
           them
           ,
           who
           seeth
           not
           what
           cause
           we
           haue
           to
           admire
           and
           magnifie
           ?
           The
           singular
           benefit
           that
           hath
           growne
           vnto
           the
           world
           by
           receiuing
           the
           lawes
           of
           God
           ,
           euen
           by
           his
           owne
           appointment
           
           committed
           vnto
           writing
           ,
           we
           are
           not
           able
           to
           esteeme
           as
           the
           value
           thereof
           deserueth
           ▪
           When
           the
           question
           therefore
           is
           ,
           whether
           we
           be
           now
           to
           seeke
           for
           any
           reuealed
           law
           of
           God
           other
           where
           then
           onely
           in
           the
           sacred
           Scripture
           ,
           whether
           we
           do
           now
           stand
           bound
           in
           the
           sight
           of
           God
           to
           yeeld
           to
           traditions-vrged
           by
           the
           Church
           of
           Rome
           the
           same
           obedience
           and
           reuerence
           we
           do
           to
           his
           written
           lawe
           ,
           honouring
           equally
           and
           adoring
           both
           as
           Diuine
           :
           our
           answer
           is
           ,
           no.
           They
           that
           so
           earnestly
           pleade
           for
           the
           authority
           of
           Tradition
           ,
           as
           if
           nothing
           were
           more
           safely
           conueyed
           then
           that
           which
           spreadeth
           it selfe
           by
           report
           ,
           and
           descendeth
           by
           relation
           of
           former
           generations
           vnto
           the
           ages
           that
           succeed
           ,
           are
           not
           all
           of
           the
           them
           (
           surely
           a
           miracle
           it
           were
           if
           they
           should
           be
           )
           so
           simple
           ,
           as
           thus
           to
           perswade
           themselues
           ;
           howsoeuer
           if
           the
           simple
           were
           so
           perswaded
           ,
           they
           could
           be
           content
           perhaps
           very
           well
           to
           enioy
           the
           benefit
           ,
           as
           they
           accompt
           it
           ,
           of
           that
           common
           error
           .
           What
           hazard
           the
           truth
           is
           in
           when
           it
           passeth
           through
           the
           hands
           of
           report
           ,
           how
           maymed
           and
           deformed
           it
           becommeth
           ;
           they
           are
           not
           ,
           they
           cannot
           possibly
           be
           ignorant
           .
           Let
           them
           that
           are
           indeed
           of
           this
           mind
           ,
           consider
           but
           onely
           that
           litle
           of
           things
           Diuine
           ,
           which
           the
           Heathen
           haue
           in
           such
           sort
           receiued
           .
           a
           How
           miserable
           had
           the
           state
           of
           the
           Church
           of
           God
           beene
           long
           ere
           this
           ,
           if
           wanting
           the
           sacred
           Scripture
           ▪
           we
           had
           no
           record
           of
           his
           lawes
           but
           onely
           the
           memory
           of
           man
           ,
           receiuing
           the
           same
           by
           report
           and
           relation
           from
           his
           predecessors
           ?
           By
           Scripture
           it
           hath
           in
           the
           wisedome
           of
           God
           seemed
           meete
           to
           deliuer
           vnto
           the
           world
           much
           but
           personally
           expedient
           to
           be
           practised
           of
           certaine
           men
           ;
           many
           deepe
           and
           profound
           points
           of
           doctrine
           ,
           as
           being
           the
           maine
           originall
           ground
           whereupon
           the
           precepts
           of
           duty
           depend
           ▪
           many
           prophecies
           the
           cleere
           performance
           whereof
           might
           confirme
           the
           world
           in
           beliefe
           of
           things
           vnseene
           ;
           many
           histories
           to
           serue
           as
           looking
           glasses
           to
           behold
           the
           mercy
           ,
           the
           truth
           ,
           the
           righteousnesse
           of
           God
           towards
           all
           that
           faithfully
           serue
           ▪
           obey
           and
           honor
           him
           ;
           yea
           many
           intire
           meditations
           of
           pietie
           ,
           to
           be
           as
           patternes
           and
           presidents
           in
           cases
           of
           like
           nature
           ;
           many
           things
           needfull
           for
           ●●plication
           ▪
           many
           for
           applicatiō
           vnto
           particular
           occasions
           ,
           such
           as
           the
           prouidence
           of
           God
           from
           time
           to
           time
           hath
           taken
           to
           haue
           the
           seuerall
           bookes
           of
           his
           holy
           ordinance
           written
           .
           Be
           it
           them
           that
           together
           with
           the
           principall
           necessary
           lawes
           of
           God
           ,
           there
           are
           sundry
           other
           things
           written
           ,
           whereof
           we
           might
           happily
           be
           ignorant
           ,
           and
           yet
           be
           saued
           .
           VVhat
           shall
           we
           hereupon
           thinke
           them
           needlesse
           ?
           shall
           we
           esteeme
           them
           as
           riotous
           branches
           wherewith
           we
           sometimes
           behold
           most
           pleasant
           vines
           ouergrown
           ?
           Surely
           no
           more
           then
           we
           iudge
           our
           hands
           ,
           on
           our
           eies
           ●●perfluou●
           ▪
           or
           what
           part
           soeuer
           ,
           which
           if
           our
           bodies
           did
           want
           ,
           we
           might
           notwithstāding
           any
           such
           defect
           reteine
           still
           the
           complete
           being
           of
           men
           .
           As
           therfore
           a
           complete
           man
           is
           neither
           destitute
           of
           any
           part
           necessary
           ,
           and
           hath
           some
           partes
           wherof
           though
           the
           want
           could
           not
           depriue
           him
           of
           his
           essence
           ,
           yet
           to
           haue
           ●hem
           standeth
           him
           in
           singular
           stead
           in
           respect
           of
           the
           special
           vses
           for
           which
           they
           serues
           in
           〈…〉
           all
           those
           writings
           which
           conteine
           in
           them
           the
           law
           of
           God
           ,
           all
           those
           ●●n●r●ble
           bookes
           of
           Scripture
           ,
           all
           those
           sacred
           tomes
           and
           volumes
           of
           holy
           wri●
           ,
           ●●ey
           are
           with
           such
           absolute
           perfection
           framed
           ,
           that
           in
           them
           there
           neither
           〈◊〉
           any
           thing
           ,
           the
           lacke
           whereof
           might
           depriue
           vs
           of
           life
           ;
           nor
           any
           thing
           in
           such
           wise
           aboundeth
           ,
           that
           as
           being
           superfluous
           ;
           vnfruitfull
           ▪
           and
           altogether
           needlesse
           ,
           we
           should
           thinke
           it
           no
           losse
           or
           danger
           at
           all
           if
           we
           did
           want
           it
           .
        
         
           14
           ▪
           Although
           the
           scripture
           of
           God
           therefore
           be
           stored
           with
           infinite
           varietie
           
           of
           matter
           in
           all
           kinds
           ,
           although
           it
           abound
           with
           all
           sorts
           of
           lawes
           ,
           yet
           the
           principal
           intent
           of
           scripture
           is
           to
           deliuer
           the
           lawes
           of
           duties
           supernaturall
           .
           Oftentimes
           it
           hath
           bene
           in
           very
           solemne
           maner
           disputed
           ,
           
           whether
           all
           things
           necessary
           vnto
           saluation
           be
           necessarily
           set
           downe
           in
           the
           holy
           Scriptures
           or
           no.
           If
           we
           define
           that
           necessary
           vnto
           saluation
           ,
           whereby
           the
           way
           to
           saluation
           is
           in
           any
           sort
           made
           more
           plaine
           ,
           apparent
           ,
           and
           easie
           to
           be
           knowne
           ;
           then
           is
           there
           no
           part
           of
           true
           Philosophie
           ,
           no
           art
           of
           account
           ,
           no
           kind
           of
           science
           rightly
           so
           called
           ,
           but
           the
           Scripture
           must
           conteine
           it
           .
           If
           onely
           those
           things
           be
           necessary
           ,
           as
           surely
           none
           else
           are
           ,
           without
           the
           knowledge
           and
           practise
           whereof
           it
           is
           not
           the
           will
           and
           pleasure
           of
           God
           to
           make
           any
           ordinary
           graunt
           of
           saluation
           ;
           it
           may
           be
           notwithstanding
           ,
           
           and
           oftentimes
           hath
           bene
           demanded
           ,
           how
           the
           bookes
           of
           holy
           Scripture
           conteine
           in
           them
           all
           necessary
           things
           ,
           when
           of
           things
           necessary
           the
           very
           chiefest
           is
           to
           knowe
           what
           bookes
           we
           are
           bound
           to
           esteeme
           holy
           ;
           which
           point
           is
           confest
           impossible
           for
           the
           Scripture
           it selfe
           to
           teach
           .
           Whereunto
           wee
           may
           aunswere
           with
           truth
           ,
           that
           there
           is
           not
           in
           the
           world
           any
           Arte
           or
           Science
           ,
           which
           proposing
           vnto
           it selfe
           an
           ende
           (
           as
           euery
           one
           doth
           some
           ende
           or
           other
           )
           hath
           bene
           therefore
           thought
           defectiue
           ,
           if
           it
           haue
           not
           deliuered
           simply
           whatsoeuer
           is
           needfull
           to
           the
           same
           ende
           :
           but
           all
           kinds
           of
           knowledge
           haue
           their
           certaine
           bounds
           and
           limits
           ;
           each
           of
           them
           presupposeth
           many
           necessary
           things
           learned
           in
           other
           sciences
           and
           knowne
           before
           hand
           .
           He
           that
           should
           take
           vpon
           him
           to
           teach
           men
           how
           to
           be
           eloquent
           in
           pleading
           causes
           ,
           must
           needes
           deliuer
           vnto
           them
           whatsoeuer
           precepts
           are
           requisite
           vnto
           that
           end
           ,
           otherwise
           he
           doth
           no●
           the
           thing
           which
           he
           taketh
           vpon
           him
           .
           Seeing
           then
           no
           man
           can
           pleade
           eloquently
           ,
           vnlesse
           he
           be
           able
           first
           to
           speake
           ,
           it
           followeth
           that
           habilitie
           of
           speech
           is
           in
           this
           case
           a
           thing
           most
           necessary
           .
           Notwithstanding
           euery
           man
           would
           thinke
           it
           ridiculous
           ,
           that
           he
           which
           vndertaketh
           by
           writing
           to
           instruct
           an
           Orator
           ,
           should
           therfore
           deliuer
           all
           the
           precepts
           of
           Grammar
           ;
           because
           his
           profession
           is
           to
           deliuer
           precepts
           necessarie
           vnto
           eloquent
           speech
           ,
           yet
           so
           ,
           that
           they
           which
           are
           to
           receiue
           them
           bee
           taugt
           before
           hand
           ,
           so
           much
           of
           that
           which
           is
           thereunto
           necessarie
           as
           comprehendeth
           the
           skill
           of
           speaking
           .
           In
           like
           sort
           ,
           albeit
           Scripture
           do
           professe
           to
           conteine
           in
           it
           all
           thinges
           which
           are
           necessarie
           vnto
           saluation
           ;
           yet
           the
           meaning
           cannot
           bee
           simply
           of
           all
           things
           which
           are
           necessarie
           ,
           but
           all
           things
           that
           are
           necessary
           in
           some
           certaine
           kind
           or
           forme
           ;
           as
           all
           things
           that
           are
           necessarie
           ,
           and
           either
           could
           not
           at
           all
           ,
           or
           could
           not
           easilie
           be
           knowne
           by
           the
           light
           of
           naturall
           discourse
           ;
           all
           things
           which
           are
           necessarie
           to
           be
           knowne
           that
           we
           may
           be
           saued
           ,
           but
           knowne
           with
           presupposall
           of
           knowledge
           cōcerning
           certaine
           principles
           ,
           wherof
           it
           receaueth
           vs
           already
           perswaded
           ,
           and
           then
           instructeth
           vs
           in
           all
           the
           residue
           that
           are
           necessary
           .
           In
           the
           number
           of
           these
           principles
           one
           is
           the
           sacred
           authority
           of
           Scripture
           .
           Being
           therefore
           perswaded
           by
           other
           meanes
           that
           these
           Scriptures
           are
           the
           oracles
           of
           God
           ▪
           themselues
           do
           then
           teach
           vs
           the
           rest
           ,
           and
           lay
           before
           vs
           all
           the
           duties
           which
           God
           requireth
           at
           our
           hands
           as
           necessary
           vnto
           saluation
           .
           Further
           ,
           there
           hath
           bene
           some
           doubt
           likewise
           ,
           whether
           
             conteining
             in
             scripture
          
           do
           import
           expresse
           setting
           downe
           in
           plaine
           tearmes
           ,
           or
           else
           comprehending
           in
           such
           sort
           that
           by
           reason
           we
           may
           frō
           thence
           conclude
           all
           things
           which
           are
           necessary
           .
           Against
           the
           former
           of
           these
           two
           constructions
           ,
           instance
           hath
           sundrie
           wayes
           bene
           geuen
           .
           For
           our
           beliefe
           in
           the
           Trinity
           ,
           the
           Coeternity
           of
           the
           Sonne
           
           of
           God
           with
           his
           Father
           ,
           the
           proceeding
           of
           the
           Spirite
           from
           the
           Father
           and
           the
           Sonne
           ,
           the
           duty
           of
           baptizing
           infants
           ,
           these
           with
           such
           other
           principall
           points
           ,
           the
           necessity
           wherof
           is
           by
           none
           denied
           ,
           are
           notwithstanding
           in
           Scripture
           no
           where
           to
           be
           found
           by
           expresse
           literall
           mention
           ,
           only
           deduced
           they
           are
           out
           of
           scripture
           by
           collection
           .
           This
           kind
           of
           cōprehension
           in
           scripture
           being
           therefore
           receiued
           ,
           still
           there
           is
           no
           doubt
           how
           far
           we
           are
           to
           proceed
           by
           collection
           ,
           before
           the
           full
           and
           complete
           measure
           of
           things
           necessary
           be
           made
           vp
           .
           For
           let
           vs
           not
           thinke
           that
           as
           long
           as
           the
           world
           doth
           endure
           ▪
           the
           wit
           of
           man
           shal
           be
           able
           to
           found
           the
           bottome
           of
           that
           which
           may
           be
           concluded
           out
           of
           the
           scripture
           ;
           especially
           if
           things
           conteined
           by
           collection
           do
           so
           far
           extend
           ,
           as
           to
           draw
           in
           whatsoeuer
           may
           be
           at
           any
           time
           out
           of
           scripture
           but
           probably
           and
           coniecturally
           surmised
           .
           But
           let
           necessary
           collection
           be
           made
           requisite
           ,
           and
           we
           may
           boldly
           deny
           ,
           that
           of
           all
           those
           things
           which
           at
           this
           day
           are
           with
           so
           great
           necessitie
           vrged
           vpon
           this
           Church
           vnder
           the
           name
           of
           reformed
           Church
           discipline
           ,
           there
           is
           any
           one
           which
           their
           bookes
           hetherto
           haue
           made
           manifest
           to
           be
           conteined
           in
           the
           Scripture
           .
           Let
           them
           if
           they
           can
           alleage
           but
           one
           properly
           belonging
           to
           their
           cause
           ,
           and
           not
           common
           to
           them
           and
           vs
           ,
           and
           shew
           the
           deduction
           thereof
           out
           of
           scripture
           to
           be
           necessarie
           .
           It
           hath
           beene
           already
           shewed
           ,
           how
           all
           things
           necessarie
           vnto
           saluation
           in
           such
           sort
           as
           before
           we
           haue
           maintained
           ,
           must
           needes
           be
           possible
           for
           men
           to
           knowe
           ;
           and
           that
           many
           things
           are
           in
           such
           sort
           necessarie
           ,
           the
           knowledge
           whereof
           is
           by
           the
           light
           of
           nature
           impossible
           to
           be
           attained
           .
           Whereupon
           it
           followeth
           ,
           that
           either
           all
           flesh
           is
           excluded
           from
           possibility
           of
           saluation
           ,
           which
           to
           thinke
           were
           most
           barbarous
           ;
           or
           else
           that
           God
           hath
           by
           supernaturall
           meanes
           reuealed
           the
           way
           of
           life
           so
           far
           forth
           as
           doth
           suffice
           .
           For
           this
           cause
           God
           hath
           so
           many
           times
           and
           waies
           spoken
           to
           the
           sonnes
           of
           men
           .
           Neither
           hath
           he
           by
           speech
           only
           ,
           but
           by
           wilting
           also
           instructed
           and
           taught
           his
           Church
           .
           The
           cause
           of
           writing
           hath
           bene
           to
           the
           end
           that
           things
           by
           him
           reuealed
           vnto
           the
           world
           ,
           might
           haue
           the
           longer
           cōtinuance
           ,
           and
           the
           greater
           certainty
           of
           assurance
           ;
           by
           how
           much
           that
           which
           standeth
           on
           record
           ,
           hath
           in
           both
           those
           respects
           preeminence
           aboue
           that
           which
           passeth
           from
           hand
           to
           hand
           ,
           and
           hath
           no
           pennes
           but
           the
           toongs
           ,
           no
           bookes
           but
           the
           eares
           of
           men
           to
           record
           it
           .
           The
           seueral
           bookes
           of
           scripture
           hauing
           had
           each
           some
           seuerall
           occasion
           and
           particular
           purpose
           which
           caused
           them
           to
           be
           written
           ,
           the
           contents
           thereof
           are
           according
           to
           the
           exigence
           of
           that
           speciall
           end
           whereunto
           they
           are
           intended
           .
           Hereupon
           it
           groweth
           ,
           that
           euery
           booke
           of
           holy
           scripture
           doth
           take
           out
           of
           all
           kinds
           of
           truth
           ,
           a
           naturall
           ,
           b
           historicall
           ,
           c
           forreine
           ,
           d
           supernaturall
           ,
           so
           much
           as
           the
           matter
           handled
           requireth
           .
           Now
           for
           as
           much
           as
           there
           hath
           bene
           reason
           alleaged
           sufficient
           to
           conclude
           ,
           that
           all
           things
           necessary
           vnto
           saluation
           must
           be
           made
           knowne
           ,
           and
           that
           God
           himselfe
           hath
           therefore
           reuealed
           his
           will
           ,
           because
           otherwise
           men
           could
           not
           haue
           knowne
           so
           much
           as
           i●
           necessary
           ;
           his
           surceasing
           to
           speake
           to
           the
           world
           since
           the
           publishing
           of
           the
           Gospell
           of
           Iesus
           Christ
           ,
           and
           the
           deliuery
           of
           the
           same
           in
           writing
           ,
           is
           vnto
           vs
           a
           manifest
           token
           that
           the
           way
           of
           saluation
           is
           now
           sufficiently
           opened
           ,
           and
           that
           we
           neede
           no
           other
           meanes
           for
           our
           full
           instruction
           ,
           then
           God
           hath
           already
           furnished
           vs
           withall
           .
           The
           maine
           drift
           of
           the
           whole
           newe
           Testament
           ,
           
           is
           that
           which
           Saint
           Iohn
           setteth
           downe
           as
           the
           purpose
           of
           his
           owne
           Historie
           ▪
           
             These
             things
             are
             written
             ,
             that
             yee
             might
             beleeue
             that
             Iesus
             is
             Christ
             the
             Sonne
             of
             God
             ,
             and
             that
             in
             beleeuing
             yee
             
             might
             haue
             life
             through
             his
             name
             .
          
           The
           drift
           of
           the
           olde
           ,
           that
           which
           the
           Apostle
           mentioneth
           to
           
             Timothie
             ,
             The
             holy
             Scriptures
             are
             able
             to
             make
             thee
             wise
             vnto
             salu●tion
             .
          
           
           So
           that
           the
           generall
           ende
           both
           of
           olde
           and
           newe
           is
           one
           ;
           the
           difference
           betweene
           them
           consisting
           in
           this
           ,
           that
           the
           olde
           did
           make
           wise
           by
           teaching
           saluation
           through
           Christ
           that
           should
           come
           ;
           the
           newe
           by
           teaching
           that
           Christ
           the
           Sauiour
           is
           come
           ,
           and
           that
           Iesus
           whom
           the
           Iewes
           did
           crucifie
           ,
           and
           whom
           God
           did
           raise
           againe
           from
           the
           dead
           ,
           is
           he
           .
           When
           the
           Apostle
           therefore
           affirmeth
           vnto
           Timothie
           ,
           that
           the
           old
           was
           able
           to
           make
           him
           wise
           to
           saluation
           ,
           it
           was
           not
           his
           meaning
           that
           the
           olde
           alone
           can
           do
           this
           vnto
           vs
           which
           liue
           sithence
           the
           publication
           of
           the
           newe
           .
           For
           he
           speaketh
           with
           presupposall
           of
           the
           doctrine
           of
           Christ
           knowne
           also
           vnto
           Timothie
           ;
           and
           therefore
           first
           it
           is
           sayd
           ,
           
             Continue
             thou
             in
             those
             things
             which
             thou
             hast
             learned
             and
             art
             perswaded
             ,
             knowing
             of
             whom
             thou
             hast
             bene
             taught
             them
             .
          
           
           Againe
           those
           Scriptures
           hee
           graunteth
           were
           able
           to
           make
           him
           wise
           to
           saluation
           ;
           
           but
           he
           addeth
           ,
           
             through
             the
             faith
             which
             is
             in
             Christ.
          
           VVherefore
           without
           the
           doctrine
           of
           the
           new
           Testament
           teaching
           that
           Christ
           hath
           wrought
           the
           redemption
           of
           the
           world
           ,
           which
           redemption
           the
           olde
           did
           foreshewe
           he
           should
           worke
           ;
           it
           is
           not
           the
           former
           alone
           which
           can
           on
           our
           behalfe
           performe
           so
           much
           as
           the
           Apostle
           doth
           auouch
           ,
           who
           presupposeth
           this
           when
           he
           magnifieth
           that
           so
           highly
           .
           And
           as
           his
           words
           concerning
           the
           bookes
           of
           auncient
           Scripture
           ,
           do
           not
           take
           place
           but
           with
           presupposall
           of
           the
           Gospell
           of
           Christ
           embraced
           :
           so
           our
           owne
           wordes
           also
           when
           wee
           extoll
           the
           complete
           sufficiency
           of
           the
           whole
           intire
           body
           of
           the
           Scripture
           ,
           must
           in
           like
           sorte
           bee
           vnderstood
           with
           this
           caution
           ,
           that
           the
           benefite
           of
           natures
           light
           be
           not
           thought
           excluded
           as
           vnnecessarie
           ,
           because
           the
           necessitie
           of
           a
           diuiner
           light
           is
           magnified
           .
           There
           is
           in
           Scripture
           therefore
           no
           defect
           ,
           but
           that
           any
           man
           what
           place
           or
           calling
           soeuer
           he
           hold
           in
           the
           Church
           of
           God
           ,
           may
           haue
           thereby
           the
           light
           of
           his
           naturall
           vnderstanding
           so
           perfected
           ,
           that
           the
           one
           being
           relieued
           by
           the
           other
           ,
           there
           can
           want
           no
           part
           of
           needfull
           instruction
           vnto
           any
           good
           worke
           which
           God
           himselfe
           requireth
           ,
           be
           it
           naturall
           or
           supernaturall
           ,
           belonging
           simply
           vnto
           men
           as
           men
           ,
           or
           vnto
           men
           as
           they
           are
           vnited
           in
           whatsoeuer
           kinde
           of
           societie
           .
           It
           sufficeth
           therefore
           that
           nature
           and
           Scripture
           do
           serue
           in
           such
           full
           sort
           ,
           that
           they
           both
           ioyntly
           ,
           and
           not
           seuerally
           either
           of
           them
           ,
           be
           so
           complete
           ,
           that
           vnto
           euerlasting
           felicitie
           we
           need
           not
           the
           knowledge
           of
           any
           thing
           more
           then
           these
           two
           may
           easily
           furnish
           our
           mindes
           with
           on
           all
           sides
           :
           and
           therefore
           they
           which
           adde
           traditions
           as
           a
           part
           of
           supernaturall
           necessarie
           truth
           ,
           haue
           not
           the
           truth
           ,
           but
           are
           in
           errour
           .
           For
           they
           onely
           pleade
           ,
           that
           whatsoeuer
           God
           reuealeth
           as
           necessary
           for
           all
           Christian
           men
           to
           do
           or
           beleeue
           ,
           the
           same
           we
           ought
           to
           embrace
           ,
           whether
           we
           haue
           receiued
           it
           by
           writing
           or
           otherwise
           ;
           which
           no
           man
           denieth
           :
           when
           that
           which
           they
           should
           confirme
           who
           claime
           so
           great
           reuerence
           vnto
           traditions
           is
           ,
           that
           the
           same
           traditions
           are
           necessarily
           to
           bee
           acknowledged
           diuine
           and
           holy
           .
           For
           wee
           doe
           not
           reiect
           them
           onely
           because
           they
           are
           not
           in
           the
           Scripture
           ,
           but
           because
           they
           are
           neither
           in
           Scripture
           ,
           nor
           can
           otherwise
           sufficiently
           by
           any
           reason
           be
           proued
           to
           be
           of
           God.
           That
           which
           is
           of
           God
           ,
           and
           may
           be
           euidently
           proued
           to
           be
           so
           ,
           we
           deny
           not
           but
           it
           hath
           in
           his
           kind
           ,
           although
           vnwritten
           ,
           yet
           the
           selfe
           same
           force
           and
           authoritie
           with
           the
           
           written
           lawes
           of
           God.
           It
           is
           by
           ours
           acknowledged
           ,
           
           
             that
             the
             Apostles
             did
             in
             euery
             Church
             institute
             and
             ordeene
             some
             ●i●es
             and
             customes
             seruing
             for
             the
             seemelenesse
             of
             Church
             regiment
             ,
             which
             rites
             and
             customes
             they
             haue
             not
             committed
             vnto
             writing
             .
          
           Those
           rites
           and
           customes
           being
           knowne
           to
           be
           Apostolicall
           ,
           and
           hauing
           the
           nature
           of
           things
           changeable
           ,
           were
           no
           lesse
           to
           be
           accompted
           of
           in
           the
           Church
           then
           other
           things
           of
           the
           like
           degree
           ,
           that
           is
           to
           say
           ,
           capable
           in
           like
           sort
           of
           alteration
           ,
           although
           set
           downe
           in
           the
           Apostles
           writings
           .
           For
           bothe
           being
           knowne
           to
           be
           Apostolicall
           ,
           it
           is
           not
           the
           manner
           of
           deliuering
           them
           vnto
           the
           Church
           ▪
           but
           the
           author
           from
           whom
           they
           proceed
           ,
           which
           doth
           giue
           them
           their
           force
           and
           credite
           .
        
         
           15
           Lawes
           being
           imposed
           either
           by
           each
           man
           vpon
           himselfe
           ,
           
           or
           by
           a
           publique
           societie
           vpon
           the
           particulars
           thereof
           ,
           or
           by
           all
           the
           nations
           of
           men
           vpon
           euery
           seuerall
           societie
           ,
           or
           by
           the
           Lord
           himselfe
           vpon
           any
           or
           euerie
           of
           these
           ,
           there
           is
           not
           amongst
           these
           foure
           kinds
           any
           one
           ,
           but
           containeth
           sundry
           both
           naturall
           and
           positiue
           lawes
           .
           Impossible
           it
           is
           but
           that
           they
           should
           fall
           into
           a
           number
           of
           grosse
           errors
           ,
           who
           onely
           take
           such
           lawes
           for
           positiue
           ,
           as
           haue
           bene
           made
           or
           inuented
           of
           men
           ,
           and
           holding
           this
           position
           hold
           also
           ,
           that
           all
           positiue
           and
           none
           but
           positiue
           lawes
           are
           mutable
           .
           Lawes
           naturall
           do
           alwayes
           bind
           ;
           lawes
           positiue
           not
           so
           ,
           but
           onely
           after
           they
           haue
           bene
           expresly
           and
           wittingly
           imposed
           .
           Lawes
           positiue
           there
           are
           in
           euery
           of
           those
           kindes
           before
           mentioned
           .
           As
           in
           the
           first
           kinde
           the
           promises
           which
           we
           haue
           past
           vnto
           men
           ,
           and
           the
           vowes
           we
           haue
           made
           vnto
           God
           ;
           for
           these
           are
           lawes
           which
           we
           tye
           our selues
           vnto
           ,
           and
           till
           we
           haue
           so
           tied
           our selues
           they
           bind
           vs
           not
           .
           Lawes
           positiue
           in
           the
           second
           kind
           are
           such
           the
           ciuill
           constitutions
           peculiar
           vnto
           each
           particular
           common
           weale
           .
           In
           the
           third
           kind
           the
           law
           of
           Heraldy
           in
           wa●re
           is
           positiue
           :
           and
           in
           the
           last
           all
           the
           iudicials
           which
           God
           gaue
           vnto
           the
           people
           of
           Israell
           to
           obserue
           .
           And
           although
           no
           lawes
           but
           positiue
           be
           mutable
           ,
           yet
           all
           are
           not
           mutable
           which
           be
           positiue
           .
           Positiue
           lawes
           are
           either
           permanent
           or
           else
           changeable
           ▪
           according
           as
           the
           matter
           it selfe
           is
           concerning
           which
           they
           were
           first
           made
           .
           Whether
           God
           or
           man
           be
           the
           maker
           of
           them
           ,
           alteration
           they
           so
           far
           forth
           admit
           ,
           as
           the
           matter
           doth
           exact
           .
           Lawes
           that
           concerne
           supernaturall
           duties
           ,
           are
           all
           positiue
           ▪
           and
           either
           cōcerne
           men
           supernaturally
           as
           men
           ,
           or
           else
           as
           parts
           of
           a
           supernaturall
           society
           ,
           which
           society
           we
           call
           the
           Church
           .
           To
           concerne
           men
           as
           men
           supernaturally
           ,
           is
           to
           concerne
           them
           as
           duties
           which
           belong
           of
           necessitie
           to
           all
           ,
           and
           yet
           could
           not
           haue
           bene
           knowne
           by
           any
           to
           belong
           vnto
           them
           ,
           vnlesse
           God
           had
           opened
           them
           himselfe
           ,
           in
           as
           much
           as
           they
           do
           not
           depend
           vpon
           any
           naturall
           ground
           at
           all
           out
           of
           which
           they
           may
           be
           deduced
           ,
           but
           are
           appoi●●ed
           of
           God
           to
           supply
           the
           defect
           of
           those
           naturall
           wayes
           of
           saluation
           ,
           by
           which
           we
           are
           not
           now
           able
           to
           attaine
           thereunto
           .
           The
           Church
           being
           a
           supernaturall
           societie
           ,
           doth
           differ
           from
           naturall
           societies
           in
           this
           ;
           that
           the
           persons
           vnto
           whom
           wee
           associate
           our selues
           ,
           in
           the
           one
           are
           men
           simply
           considered
           as
           men
           ;
           but
           they
           to
           whom
           we
           bee
           ioyned
           in
           the
           other
           ,
           are
           God
           ,
           Angels
           ,
           and
           holy
           men
           .
           Againe
           the
           Church
           being
           both
           a
           society
           ,
           and
           a
           society
           supernaturall
           ;
           although
           as
           it
           is
           a
           society
           ,
           it
           haue
           the
           selfe
           same
           originall
           grounds
           which
           other
           politique
           societes
           haue
           ,
           namely
           the
           naturall
           inclination
           which
           all
           men
           haue
           vnto
           sociable
           life
           ,
           and
           consent
           to
           some
           certaine
           bond
           of
           association
           ,
           which
           bond
           is
           
           the
           law
           that
           appointeth
           what
           kind
           of
           order
           they
           shall
           be
           associated
           in
           :
           yet
           vnto
           the
           Church
           as
           it
           is
           a
           societie
           supernaturall
           this
           is
           peculiar
           ,
           that
           part
           of
           the
           bond
           of
           their
           association
           which
           belong
           to
           the
           Church
           of
           God
           ,
           must
           be
           a
           lawe
           supernaturall
           ,
           which
           God
           himselfe
           hath
           reuealed
           concerning
           that
           kind
           of
           worship
           which
           his
           people
           shall
           do
           vnto
           him
           .
           The
           substance
           of
           the
           seruice
           of
           God
           therefore
           ,
           so
           farre
           forth
           as
           it
           hath
           in
           it
           any
           thing
           more
           then
           the
           lawe
           of
           reason
           doth
           teach
           ,
           may
           not
           be
           inuented
           of
           men
           ,
           as
           it
           is
           amongst
           the
           Heathens
           ;
           but
           must
           be
           receiued
           from
           God
           himselfe
           ,
           as
           alwaies
           it
           hath
           bene
           in
           the
           Church
           ,
           sauing
           only
           when
           the
           Church
           hath
           bene
           forgetfull
           of
           her
           dutie
           .
           Wherefore
           to
           end
           with
           a
           generall
           rule
           concerning
           all
           the
           lawes
           which
           God
           hath
           tyed
           men
           vnto
           :
           
           those
           lawes
           diuine
           that
           belong
           whether
           naturally
           or
           supernaturally
           ,
           either
           to
           men
           as
           men
           ,
           or
           to
           men
           as
           they
           liue
           in
           politique
           societie
           ,
           or
           to
           men
           as
           they
           are
           of
           that
           politique
           societie
           which
           is
           the
           Church
           ,
           without
           any
           further
           respect
           had
           vnto
           any
           such
           variable
           accident
           as
           the
           state
           of
           men
           and
           of
           societies
           of
           men
           and
           of
           the
           Church
           it selfe
           in
           this
           world
           is
           subiect
           vnto
           ;
           all
           lawes
           that
           so
           belong
           vnto
           men
           ,
           they
           belong
           for
           euer
           ,
           yea
           although
           they
           be
           positiue
           lawes
           ,
           vnlesse
           being
           positiue
           God
           himselfe
           which
           made
           them
           alter
           them
           .
           The
           reason
           is
           ,
           because
           the
           subiect
           or
           matter
           of
           lawes
           in
           generall
           is
           thus
           farre
           foorth
           constant
           :
           which
           matter
           is
           that
           for
           the
           ordering
           whereof
           lawes
           were
           instituted
           ,
           and
           being
           instituted
           are
           not
           chaungeable
           without
           cause
           ,
           neither
           can
           they
           haue
           cause
           of
           chaunge
           ,
           when
           that
           which
           gaue
           them
           their
           first
           institution
           ,
           remaineth
           for
           euer
           one
           and
           the
           same
           .
           On
           the
           other
           side
           lawes
           that
           were
           made
           for
           men
           or
           societies
           or
           Churches
           ,
           in
           regard
           of
           their
           being
           such
           as
           they
           doe
           not
           alwayes
           continue
           ,
           but
           may
           perhaps
           bee
           cleane
           otherwise
           a
           whil●
           after
           ,
           and
           so
           may
           require
           to
           bee
           otherwise
           ordered
           then
           before
           :
           the
           lawes
           of
           God
           himselfe
           which
           are
           of
           this
           nature
           ,
           no
           man
           indued
           with
           common
           sense
           will
           euer
           denie
           to
           bee
           of
           a
           different
           constitution
           from
           the
           former
           ,
           in
           respect
           of
           the
           ones
           constancie
           ,
           and
           the
           mutabilitie
           of
           the
           other
           .
           And
           this
           doth
           seeme
           to
           haue
           beene
           the
           very
           cause
           why
           Saint
           Iohn
           doth
           so
           peculiarly
           tearme
           the
           doctrine
           that
           teacheth
           saluation
           by
           Iesus
           Christ
           ,
           
           
             Euangelium
             aeternum
             ,
             an
             eternall
             Gospell
          
           ;
           because
           there
           can
           be
           no
           reason
           wherefore
           the
           publishing
           thereof
           should
           be
           taken
           away
           ,
           and
           any
           other
           in
           stead
           of
           it
           proclaimed
           ,
           
           as
           long
           as
           the
           world
           doth
           continue
           :
           where
           as
           the
           whole
           lawe
           of
           rites
           and
           Ceremonies
           ,
           although
           deliuered
           with
           so
           great
           solemnitie
           ,
           is
           notwithstanding
           cleane
           abrogated
           ,
           in
           as
           much
           as
           it
           had
           but
           temporary
           cause
           of
           Gods
           ordeining
           it
           .
           But
           that
           we
           may
           at
           the
           length
           conclude
           this
           first
           generall
           introduction
           vnto
           the
           nature
           and
           originall
           birth
           ,
           as
           of
           all
           other
           lawes
           ,
           so
           likewise
           of
           those
           which
           the
           sacred
           Scripture
           conteineth
           ,
           concerning
           the
           author
           wherof
           ,
           euen
           infidels
           haue
           confessed
           ,
           that
           he
           can
           neither
           erre
           nor
           deceiue
           ;
           albeit
           about
           things
           easie
           and
           manifest
           vnto
           all
           men
           by
           common
           sense
           there
           needeth
           no
           higher
           consultation
           ,
           because
           as
           a
           man
           whose
           wisedome
           is
           in
           waighty
           affaires
           admired
           ,
           would
           take
           it
           in
           some
           disdaine
           to
           haue
           his
           counsell
           solemnely
           asked
           about
           a
           toye
           ,
           so
           the
           meannesse
           of
           some
           things
           is
           such
           that
           to
           search
           the
           Scripture
           of
           God
           for
           the
           ordering
           of
           them
           were
           to
           derogate
           from
           the
           reuerend
           authoritie
           and
           dignitie
           of
           the
           Scripture
           ,
           no
           lesse
           then
           they
           do
           by
           whom
           Scriptures
           are
           in
           ordinarie
           talke
           very
           idly
           applyed
           
           vnto
           vaine
           and
           childish
           trifles
           :
           yet
           better
           it
           were
           to
           bee
           superstitious
           ,
           then
           prophane
           ;
           to
           take
           from
           thence
           our
           direction
           euen
           in
           all
           things
           great
           or
           small
           ,
           then
           to
           wade
           through
           matters
           of
           principall
           waight
           and
           moment
           ,
           without
           euer
           caring
           what
           the
           lawe
           of
           God
           hath
           ,
           either
           for
           or
           against
           our
           disseignes
           .
           Concerning
           the
           custome
           of
           the
           very
           Paynimes
           ,
           thus
           much
           Strab●
           witnesseth
           ,
           a
           
             Men
             that
             are
             ciuill
             do
             leade
             their
             liues
             after
             one
             common
             lawe
             appointing
             them
             what
             to
             do
             .
             For
             that
             otherwise
             a
             multitude
             should
             with
             harmony
             amongest
             themselues
             ,
             concurre
             in
             the
             doing
             of
             one
             thing
             ,
             (
             for
             this
             is
             ciuilly
             to
             liue
             )
             or
             that
             they
             should
             in
             any
             sort
             menage
             communitie
             of
             life
             ,
             it
             is
             not
             possible
             .
             Nowe
             lawes
             or
             statutes
             are
             of
             two
             sorts
             .
             For
             they
             are
             either
             receiued
             from
             Gods
             ,
             or
             else
             from
             men
             .
             And
             our
             auncient
             predecessors
             did
             surely
             most
             honor
             and
             reuerēce
             that
             which
             was
             from
             the
             Gods
             ;
             for
             which
             cause
             consultation
             with
             Oracles
             was
             a
             thing
             very
             vsuall
             and
             frequent
             in
             their
             times
             .
          
           Did
           they
           make
           so
           much
           account
           of
           the
           voyce
           of
           their
           Gods
           ,
           which
           in
           truth
           were
           no
           Gods
           :
           and
           shall
           we
           neglect
           the
           pretious
           benefite
           of
           conference
           with
           those
           Oracles
           of
           the
           true
           and
           liuing
           God
           ,
           whereof
           so
           great
           store
           is
           left
           to
           the
           Church
           ,
           and
           wherunto
           there
           is
           so
           free
           ,
           so
           plaine
           ,
           and
           so
           easie
           accesse
           for
           al
           men
           ?
           b
           
             By
             the
             Commandements
          
           (
           this
           was
           Dauids
           confession
           vnto
           God
           )
           
             thou
             hast
             made
             me
             wiser
             then
             mine
             enemies
             .
          
           Againe
           ,
           
             I
             haue
             had
             more
             vnderstanding
             then
             all
             my
             teachers
             ,
             because
             thy
             testimonies
             are
             my
             meditations
             .
          
           What
           paynes
           would
           not
           they
           haue
           bestowed
           in
           the
           study
           of
           these
           bookes
           ,
           who
           trauailed
           sea
           and
           land
           to
           gaine
           the
           treasure
           of
           some
           fewe
           dayes
           talke
           ,
           with
           men
           whose
           wisedome
           the
           world
           did
           make
           any
           reckoning
           of
           ?
           c
           That
           litle
           which
           some
           of
           the
           Heathens
           did
           chance
           to
           heare
           ,
           concerning
           such
           matter
           as
           the
           sacred
           Scripture
           plentifully
           conteineth
           ,
           they
           did
           in
           wonderfull
           sort
           affect
           ;
           their
           speeches
           as
           oft
           as
           they
           make
           mention
           thereof
           are
           strange
           ,
           and
           such
           as
           themselues
           could
           not
           vtter
           as
           they
           did
           other
           things
           ,
           but
           still
           acknowledged
           that
           their
           wits
           which
           did
           euery
           where
           else
           conquer
           hardnesse
           ,
           were
           with
           profoundnesse
           here
           ouer-matched
           .
           Wherfore
           seeing
           that
           God
           hath
           indued
           vs
           with
           sense
           ,
           to
           the
           end
           that
           we
           might
           perceiue
           such
           things
           as
           this
           present
           life
           doth
           need
           ,
           and
           with
           reason
           ,
           least
           that
           which
           sense
           cannot
           reach
           vnto
           ,
           being
           both
           now
           and
           also
           in
           regard
           of
           a
           future
           estate
           hereafter
           necessary
           to
           be
           knowne
           ,
           should
           lye
           obscure
           ;
           finally
           with
           the
           heauenly
           support
           of
           d
           propheticall
           reuelation
           ,
           which
           doth
           open
           those
           hidden
           mysteries
           that
           reason
           could
           neuer
           haue
           bene
           able
           to
           find
           out
           ,
           
           or
           to
           haue
           knowne
           the
           necessitie
           of
           them
           vnto
           our
           euerlasting
           good
           :
           vse
           we
           the
           pretious
           gifts
           of
           God
           vnto
           his
           glory
           and
           honour
           that
           gaue
           them
           ,
           seeking
           by
           all
           meanes
           to
           know
           what
           the
           will
           of
           our
           God
           is
           ,
           what
           righteous
           before
           him
           ,
           in
           his
           fight
           what
           holy
           ,
           perfect
           ,
           and
           good
           ,
           that
           we
           may
           truly
           and
           faithfully
           do
           it
           .
        
         
           16
           Thus
           farre
           therefore
           we
           haue
           endeuoured
           in
           part
           to
           open
           ,
           
           of
           what
           nature
           and
           force
           lawes
           are
           ,
           according
           vnto
           their
           seuerall
           kinds
           ;
           the
           lawe
           which
           God
           with
           himselfe
           hath
           eternally
           set
           downe
           to
           follow
           in
           his
           owne
           workes
           ;
           the
           law
           which
           he
           hath
           made
           for
           his
           creatures
           to
           keepe
           ,
           the
           law
           of
           naturall
           and
           necessarie
           agents
           ;
           the
           law
           which
           Angels
           in
           heauen
           obey
           ;
           the
           lawe
           whereunto
           by
           the
           light
           of
           reason
           men
           find
           themselues
           bound
           in
           that
           they
           are
           men
           ;
           the
           lawe
           which
           they
           make
           by
           composition
           for
           multitudes
           and
           politique
           societies
           of
           men
           to
           be
           guided
           by
           ;
           the
           law
           which
           belongeth
           vnto
           each
           nation
           ;
           the
           lawe
           that
           concerneth
           the
           fellowship
           of
           all
           ;
           and
           lastly
           the
           lawe
           which
           God
           himselfe
           
           hath
           supernaturally
           reuealed
           .
           It
           might
           peraduenture
           haue
           beene
           more
           popular
           and
           more
           plausible
           to
           vulgar
           eares
           ,
           if
           this
           first
           discourse
           had
           beene
           spent
           in
           extolling
           the
           force
           of
           lawes
           ,
           in
           shewing
           the
           great
           necessity
           of
           them
           when
           they
           are
           good
           ;
           and
           in
           aggrauating
           their
           offence
           by
           whom
           publique
           lawes
           are
           iniuriously
           traduced
           .
           But
           for
           as
           much
           as
           with
           such
           kind
           of
           matter
           the
           passions
           of
           men
           are
           rather
           stirred
           one
           way
           or
           other
           ,
           then
           their
           knowledge
           any
           way
           set
           forward
           vnto
           the
           triall
           of
           that
           whereof
           there
           is
           doubt
           made
           ;
           I
           haue
           therefore
           turned
           aside
           from
           that
           beaten
           path
           ,
           and
           chosen
           though
           a
           lesse
           easie
           ,
           yet
           a
           more
           profitable
           way
           in
           regard
           of
           the
           end
           we
           propose
           .
           Least
           therefore
           any
           man
           should
           maruail●
           whereunto
           all
           these
           things
           tend
           ,
           the
           drift
           and
           purpose
           of
           all
           is
           this
           ,
           euen
           to
           shew
           in
           what
           manner
           as
           euery
           good
           and
           perfect
           gift
           ,
           
           so
           this
           very
           gift
           of
           good
           and
           perfect
           lawes
           is
           deriued
           from
           the
           father
           of
           lights
           ;
           to
           teach
           men
           a
           reason
           why
           iust
           and
           reasonable
           lawes
           are
           of
           so
           great
           force
           ,
           of
           so
           great
           vse
           in
           the
           world
           ;
           and
           to
           enforme
           their
           minds
           with
           some
           methode
           of
           reducing
           the
           lawes
           whereof
           there
           is
           present
           controuersie
           vnto
           their
           first
           originall
           causes
           ,
           that
           so
           it
           may
           be
           in
           euery
           particular
           ordinance
           thereby
           the
           better
           discerned
           ,
           whether
           the
           same
           be
           reasonable
           iust
           and
           righteous
           or
           no.
           Is
           there
           any
           thing
           which
           can
           either
           be
           throughly
           vnderstood
           ,
           or
           soundly
           iudged
           of
           ,
           till
           the
           very
           first
           causes
           and
           principles
           from
           which
           originally
           it
           springeth
           bee
           made
           manifest
           ?
           If
           all
           parts
           of
           knowledge
           haue
           beene
           thought
           by
           wise
           men
           to
           bee
           then
           most
           orderly
           deliuered
           and
           proceeded
           in
           ,
           
           when
           they
           are
           drawne
           to
           their
           first
           originall
           ▪
           seeing
           that
           our
           whole
           question
           concerneth
           the
           qualitie
           of
           Ecclesiasticall
           lawes
           ,
           let
           it
           not
           seeme
           a
           labour
           superfluous
           that
           in
           the
           entrance
           thereunto
           all
           these
           seuerall
           kinds
           of
           lawes
           haue
           beene
           considered
           ,
           in
           as
           much
           as
           they
           all
           concurre
           as
           principles
           ,
           they
           all
           haue
           their
           forcible
           operations
           therein
           ,
           although
           not
           all
           in
           like
           apparent
           and
           manifest
           maner
           .
           By
           meanes
           whereof
           it
           commeth
           to
           passe
           ,
           that
           the
           force
           which
           they
           haue
           is
           not
           obserued
           of
           many
           .
           Easier
           a
           great
           deale
           it
           is
           for
           men
           by
           law
           to
           be
           taught
           what
           they
           ought
           to
           do
           ,
           then
           instructed
           how
           to
           iudge
           as
           they
           should
           do
           of
           law
           ;
           the
           one
           being
           a
           thing
           which
           belongeth
           generally
           vnto
           all
           ,
           the
           other
           such
           as
           none
           but
           the
           wiser
           and
           more
           iudicious
           sorte
           can
           performe
           .
           
           Yea
           the
           wisest
           are
           alwayes
           touching
           this
           point
           the
           readiest
           to
           acknowledge
           ,
           that
           soundly
           to
           iudge
           of
           a
           law
           is
           the
           waightiest
           thing
           which
           any
           man
           can
           take
           vpon
           him
           .
           But
           if
           we
           wil
           giue
           iudgement
           of
           the
           laws
           vnder
           which
           we
           liue
           ,
           first
           let
           that
           law
           eternall
           be
           alwayes
           before
           our
           eyes
           ,
           as
           being
           of
           principall
           force
           and
           moment
           to
           breed
           in
           religious
           minds
           a
           dutifull
           estimation
           of
           all
           lawes
           ,
           the
           vse
           and
           benefite
           whereof
           we
           see
           ;
           because
           there
           can
           be
           no
           doubt
           but
           that
           lawes
           apparently
           good
           ,
           are
           (
           as
           it
           were
           )
           things
           copied
           out
           of
           the
           very
           tables
           of
           that
           high
           euerlasting
           law
           ,
           euen
           as
           the
           booke
           of
           that
           law
           hath
           said
           concerning
           it selfe
           ,
           
             By
             me
             Kings
             raigne
             ,
             and
          
           by
           me
           
             Princes
             decree
             iustice
          
           .
           Not
           as
           if
           men
           did
           behold
           that
           booke
           ,
           
           and
           accordingly
           frame
           their
           lawes
           ;
           but
           because
           it
           worketh
           in
           them
           ▪
           because
           it
           discouereth
           and
           (
           as
           it
           were
           )
           readeth
           it selfe
           to
           the
           world
           by
           them
           ,
           when
           the
           lawes
           which
           they
           make
           are
           righteous
           .
           Furthermore
           although
           we
           perceiue
           not
           the
           goodnesse
           of
           lawes
           made
           ;
           neuerthelesse
           sith
           things
           in
           themselues
           may
           haue
           that
           which
           we
           peraduenture
           ;
           discerne
           not
           ;
           should
           not
           this
           breed
           a
           feare
           in
           our
           harts
           ,
           how
           we
           speake
           or
           iudge
           in
           the
           worse
           part
           concerning
           that
           ,
           the
           vnaduised
           disgrace
           whereof
           may
           be
           no
           meane
           dishonour
           to
           him
           ,
           towards
           whom
           
           we
           professe
           all
           submission
           and
           awe
           ?
           Surely
           there
           must
           be
           very
           manifest
           iniquitie
           in
           lawes
           ,
           against
           which
           we
           shall
           be
           able
           to
           iustifie
           our
           contumelious
           inuectiues
           .
           The
           chiefest
           roote
           whereof
           ,
           when
           we
           vse
           them
           without
           cause
           ,
           is
           ignorance
           how
           lawes
           inferiour
           are
           deriued
           from
           that
           supreme
           or
           highest
           lawe
           .
           The
           first
           that
           receiue
           impression
           from
           thence
           are
           naturall
           agents
           .
           The
           lawe
           of
           whose
           operations
           might
           be
           happily
           thought
           lesse
           pertinent
           ,
           when
           the
           question
           is
           about
           lawes
           for
           humane
           actions
           ,
           but
           that
           in
           those
           very
           actions
           which
           most
           spiritually
           and
           supernaturally
           concerne
           men
           ,
           the
           rules
           and
           axiomes
           of
           naturall
           operations
           haue
           their
           force
           .
           What
           can
           be
           more
           immediate
           to
           our
           saluation
           ,
           then
           our
           perswasion
           concerning
           the
           lawe
           of
           Christ
           towardes
           his
           Church
           ?
           What
           greater
           assurance
           of
           loue
           towards
           his
           Church
           ,
           then
           the
           knowledge
           of
           that
           mysticall
           vnion
           whereby
           the
           Church
           is
           become
           as
           neare
           vnto
           Christ
           ,
           as
           any
           one
           part
           of
           his
           flesh
           is
           vnto
           other
           ?
           That
           the
           Church
           being
           in
           such
           sort
           his
           ,
           he
           must
           needes
           protect
           it
           ;
           what
           proofe
           more
           strong
           ,
           then
           if
           a
           manifest
           lawe
           so
           require
           ,
           which
           law
           it
           is
           not
           possible
           for
           Christ
           to
           violate
           ?
           And
           what
           other
           lawe
           doth
           the
           Apostle
           for
           this
           alleage
           ,
           but
           such
           as
           is
           both
           common
           vnto
           Christ
           with
           vs
           ,
           and
           vnto
           vs
           with
           other
           things
           naturall
           ,
           
             No
             man
             hateth
             his
             owne
             flesh
             ,
             but
             doth
             loue
             and
             cherish
             it
             ?
          
           The
           axiomes
           of
           that
           lawe
           therefore
           ,
           whereby
           naturall
           agentes
           are
           guided
           ,
           
           haue
           their
           vse
           in
           the
           morall
           ,
           yea
           euen
           in
           the
           spirituall
           actions
           of
           men
           ,
           and
           consequently
           in
           all
           lawes
           belonging
           vnto
           men
           howsoeuer
           .
           Neither
           are
           the
           Angels
           themselues
           ,
           so
           farre
           seuered
           from
           vs
           in
           their
           kind
           and
           manner
           of
           working
           ,
           but
           that
           betweene
           the
           lawe
           of
           their
           heauenly
           operations
           ,
           and
           the
           actions
           of
           men
           in
           this
           our
           state
           of
           mortalitie
           ,
           such
           correspondence
           there
           is
           ,
           as
           maketh
           it
           expedient
           to
           know
           in
           some
           sort
           the
           one
           ,
           for
           the
           others
           more
           perfect
           direction
           .
           
           Would
           Angels
           acknowledge
           themselues
           fellow
           seruants
           with
           the
           sonnes
           of
           men
           ,
           but
           that
           both
           hauing
           one
           Lord
           ,
           there
           must
           be
           some
           kinde
           of
           lawe
           which
           is
           one
           and
           the
           same
           to
           both
           ,
           whereunto
           their
           obedience
           being
           perfecter
           ,
           is
           to
           our
           weaker
           both
           a
           paterne
           and
           a
           spurre
           ?
           
           Or
           would
           the
           Apostle
           speaking
           of
           that
           which
           belongeth
           vnto
           Saintes
           ,
           as
           they
           are
           linked
           together
           in
           the
           bond
           of
           spirituall
           societie
           ,
           so
           often
           make
           mention
           how
           Angels
           are
           therewith
           delighted
           ,
           if
           in
           thinges
           publiquely
           done
           by
           the
           Church
           we
           are
           not
           somewhat
           to
           respect
           what
           the
           Angels
           of
           heauen
           doe
           ?
           Yea
           so
           farre
           hath
           the
           Apostle
           S.
           Paule
           proceeded
           ,
           
           as
           to
           signifie
           that
           euen
           about
           the
           outward
           orders
           of
           the
           Church
           which
           serue
           but
           for
           comelinesse
           ,
           some
           regard
           is
           to
           be
           had
           of
           Angels
           ;
           who
           best
           like
           vs
           when
           we
           are
           most
           like
           vnto
           them
           in
           all
           partes
           of
           decent
           demeanor
           .
           So
           that
           the
           law
           of
           Angels
           wee
           cannot
           iudge
           altogether
           impertinent
           vnto
           the
           affaires
           of
           the
           Church
           of
           God.
           Our
           largenesse
           of
           speech
           how
           men
           do
           finde
           out
           what
           thinges
           reason
           bindeth
           them
           of
           necessitie
           to
           obserue
           ,
           and
           what
           is
           guideth
           them
           to
           choose
           in
           things
           which
           are
           left
           as
           arbitrary
           ;
           the
           care
           we
           haue
           had
           to
           declare
           the
           different
           nature
           of
           lawes
           which
           seuerally
           concerne
           all
           men
           ,
           from
           such
           as
           belong
           vnto
           men
           eyther
           ciuilly
           or
           spiritually
           associated
           ,
           such
           as
           pertaine
           to
           the
           fellowship
           which
           nations
           ,
           or
           which
           Christian
           nations
           haue
           amongst
           themselues
           ,
           and
           in
           the
           last
           place
           such
           as
           concerning
           euery
           or
           any
           of
           these
           ,
           God
           himselfe
           hath
           reuealed
           by
           his
           holy
           wor●
           ,
           all
           serueth
           but
           to
           make
           manifest
           ,
           that
           as
           the
           actions
           of
           men
           are
           of
           sundry
           distinct
           kindes
           ,
           so
           the
           lawes
           thereof
           must
           accordingly
           be
           distinguished
           .
           There
           are
           in
           men
           operations
           some
           naturall
           ,
           some
           rationall
           ,
           some
           supernaturall
           ,
           
           some
           politique
           ,
           some
           finally
           Ecclesiasticall
           .
           Which
           if
           we
           measure
           not
           each
           by
           his
           owne
           proper
           law
           ,
           whereas
           the
           things
           themselues
           are
           so
           different
           ;
           there
           will
           be
           in
           our
           vnderstanding
           and
           iudgement
           of
           them
           confusion
           .
           As
           that
           first
           error
           sheweth
           whereon
           our
           opposites
           in
           this
           cause
           haue
           grounded
           themselues
           .
           For
           as
           they
           rightly
           maintaine
           ,
           that
           God
           must
           be
           glorified
           in
           all
           thinges
           ,
           and
           that
           the
           actions
           of
           men
           cannot
           tend
           vnto
           his
           glory
           ,
           vnlesse
           they
           be
           framed
           after
           his
           law
           :
           So
           it
           is
           their
           error
           ,
           to
           thinke
           that
           the
           only
           law
           which
           God
           hath
           appointed
           vnto
           men
           in
           that
           behalfe
           is
           the
           sacred
           Scripture
           .
           By
           that
           which
           we
           worke
           naturally
           ,
           as
           when
           we
           breath
           ,
           
           sleepe
           ,
           mooue
           ,
           we
           set
           forth
           the
           glory
           of
           God
           as
           naturall
           agents
           doe
           ,
           albeit
           we
           haue
           no
           expresse
           purpose
           to
           make
           that
           our
           end
           ,
           nor
           any
           aduised
           determination
           therein
           to
           follow
           a
           law
           ,
           but
           doe
           that
           we
           doe
           (
           for
           the
           most
           part
           )
           not
           as
           much
           as
           thinking
           thereon
           .
           In
           reasonable
           and
           morall
           actions
           another
           law
           taketh
           place
           ,
           
           a
           law
           by
           the
           obseruation
           whereof
           we
           glorifie
           God
           in
           such
           sort
           ,
           as
           no
           creature
           else
           vnder
           man
           is
           able
           to
           doe
           ;
           because
           other
           creatures
           haue
           not
           iudgement
           to
           examine
           the
           qualitie
           of
           that
           which
           is
           done
           by
           them
           ,
           and
           therfore
           in
           that
           they
           doe
           ,
           they
           neither
           can
           accuse
           nor
           approue
           themselues
           .
           Men
           doe
           bothe
           ,
           
           as
           the
           Apostle
           teacheth
           ;
           yea
           those
           men
           which
           haue
           no
           written
           lawe
           of
           God
           to
           shewe
           what
           is
           good
           or
           euill
           ,
           carrie
           written
           in
           their
           hearts
           the
           vniuersall
           lawe
           of
           mankind
           ,
           the
           law
           of
           reason
           ,
           whereby
           they
           iudge
           as
           by
           a
           rule
           which
           God
           hath
           giuen
           vnto
           all
           men
           for
           that
           purpose
           .
           The
           lawe
           of
           reason
           doth
           somewhat
           direct
           men
           how
           to
           honour
           God
           as
           their
           Creator
           ;
           but
           how
           to
           glorifie
           God
           in
           such
           sort
           as
           is
           required
           ,
           to
           the
           end
           he
           may
           be
           an
           euerlasting
           Sauiour
           ,
           this
           we
           are
           taught
           by
           diuine
           law
           ,
           which
           law
           both
           ascertaineth
           the
           truth
           and
           supplieth
           vnto
           vs
           the
           want
           of
           that
           other
           lawe
           .
           So
           that
           in
           morall
           actions
           ,
           diuine
           law
           helpeth
           exceedingly
           the
           lawe
           of
           reason
           to
           guide
           mans
           life
           ;
           but
           in
           supernaturall
           it
           alone
           guideth
           .
           Proceed
           wee
           further
           ,
           let
           vs
           place
           man
           in
           some
           publique
           societie
           with
           others
           ,
           whether
           Ciuill
           or
           Spirituall
           :
           and
           in
           this
           case
           there
           is
           no
           remedie
           but
           we
           must
           adde
           yet
           a
           further
           lawe
           .
           For
           although
           euen
           here
           likewise
           the
           lawes
           of
           nature
           and
           reason
           be
           of
           necessary
           vse
           ;
           yet
           somewhat
           ouer
           and
           besides
           them
           is
           necessary
           ,
           namely
           humane
           and
           positiue
           lawe
           ,
           together
           with
           that
           lawe
           which
           is
           of
           commerce
           betweene
           grand
           societies
           ,
           the
           law
           of
           nations
           and
           of
           nations
           Christian
           .
           For
           which
           cause
           the
           lawe
           of
           God
           hath
           likewise
           said
           ,
           
             Let
             euery
             soule
             be
             subiect
             to
             the
             higher
             powers
             .
          
           
           The
           publique
           power
           of
           all
           societies
           is
           aboue
           euery
           soule
           contained
           in
           the
           same
           societies
           .
           And
           the
           principall
           vse
           of
           that
           power
           is
           to
           giue
           lawes
           vnto
           all
           that
           are
           vnder
           it
           ;
           which
           lawes
           in
           such
           case
           we
           must
           obey
           ,
           vnlesse
           there
           be
           reason
           shewed
           which
           may
           necessarily
           enforce
           ,
           that
           the
           lawe
           or
           reason
           or
           of
           God
           doth
           enioyne
           the
           contrarie
           .
           Because
           except
           our
           owne
           priuate
           ,
           and
           but
           probable
           resolutions
           ,
           be
           by
           the
           lawe
           of
           publique
           determinations
           ouerruled
           ;
           we
           take
           away
           all
           possibilitie
           of
           sociable
           life
           in
           the
           worlde
           .
           A
           plainer
           example
           whereof
           then
           our selues
           we
           cannot
           haue
           .
           How
           commeth
           it
           to
           passe
           that
           wee
           are
           at
           this
           present
           day
           so
           rent
           with
           mutuall
           contentions
           ,
           and
           that
           the
           Church
           is
           so
           much
           troubled
           about
           the
           politie
           of
           the
           Church
           ?
           No
           doubt
           if
           men
           had
           bene
           willing
           to
           learne
           how
           many
           lawes
           their
           actions
           in
           this
           life
           are
           subiect
           vnto
           ,
           and
           what
           the
           true
           force
           of
           each
           lawe
           is
           ,
           all
           these
           controuersies
           might
           haue
           dyed
           the
           very
           day
           they
           were
           first
           brought
           forth
           .
           It
           is
           both
           commonly
           said
           ,
           and
           truly
           ,
           that
           the
           best
           men
           otherwise
           are
           not
           alwayes
           the
           best
           in
           regard
           of
           societie
           .
           The
           
           reason
           wherof
           is
           ,
           for
           that
           the
           law
           of
           mens
           actions
           is
           one
           ,
           if
           they
           be
           respected
           only
           as
           men
           ;
           and
           another
           ,
           whē
           they
           are
           considered
           as
           parts
           of
           a
           politique
           body
           .
           
           Many
           men
           there
           are
           ,
           then
           whom
           nothing
           is
           more
           commendable
           when
           they
           are
           singled
           .
           And
           yet
           in
           societie
           with
           others
           ,
           none
           lesse
           fit
           to
           answere
           the
           duties
           which
           are
           looked
           for
           at
           their
           handes
           .
           Yea
           I
           am
           perswaded
           ,
           that
           of
           them
           with
           whom
           in
           this
           cause
           we
           striue
           ,
           there
           are
           whose
           betters
           among
           men
           would
           bee
           hardly
           found
           ,
           if
           they
           did
           not
           liue
           amongst
           men
           ,
           but
           in
           some
           wildernesse
           by
           themselues
           .
           The
           cause
           of
           which
           their
           disposition
           so
           vnframable
           vnto
           societies
           wherein
           they
           liue
           ,
           is
           for
           that
           they
           discerne
           not
           aright
           :
           what
           place
           and
           force
           these
           seuerall
           kindes
           of
           lawes
           ought
           to
           haue
           in
           all
           their
           actions
           .
           Is
           there
           question
           eyther
           concerning
           the
           regiment
           of
           the
           Church
           in
           generall
           ,
           or
           about
           conformitie
           betweene
           one
           Church
           and
           another
           ,
           or
           of
           ceremonies
           ,
           offices
           ,
           powers
           ▪
           iurisdictions
           in
           our
           owne
           Church
           ?
           Of
           all
           these
           things
           they
           iudge
           by
           that
           r●le
           which
           they
           frame
           to
           themselues
           with
           some
           shew
           of
           probabilitie
           ;
           and
           what
           seemeth
           in
           that
           sort
           conuenient
           ,
           the
           same
           they
           thinke
           themselues
           bound
           to
           practise
           ,
           the
           same
           by
           all
           meanes
           they
           labour
           mightily
           to
           vpholde
           ;
           whatsoeuer
           any
           law
           of
           man
           to
           the
           contrarie
           hath
           determined
           they
           weigh
           it
           not
           .
           Thus
           by
           following
           the
           law
           of
           priuate
           reason
           ,
           where
           the
           law
           of
           publique
           should
           take
           place
           ,
           they
           breede
           disturbance
           .
           For
           the
           better
           inu●ing
           therefore
           of
           mens
           mindes
           with
           the
           true
           distinction
           of
           lawes
           and
           of
           their
           seuerall
           force
           ,
           according
           to
           the
           di●ferent
           kind
           and
           qualitie
           of
           our
           actions
           ,
           it
           shal
           no●
           peraduenture
           be
           amisse
           to
           shew
           in
           some
           one
           example
           how
           they
           all
           take
           place
           .
           To
           seeke
           no
           further
           ,
           let
           but
           that
           be
           considered
           then
           which
           there
           is
           not
           any
           thing
           more
           familiar
           vnto
           vs
           ,
           our
           foode
           .
           What
           thinges
           are
           foode
           ,
           and
           what
           are
           not
           ,
           we
           iudge
           naturally
           by
           sense
           ,
           
           neither
           neede
           we
           any
           other
           law
           to
           be
           our
           director
           in
           that
           behalfe
           then
           the
           selfe-same
           which
           is
           common
           vnto
           vs
           with
           beastes
           .
           
           But
           when
           we
           come
           to
           consider
           of
           foode
           ,
           as
           of
           a
           benefite
           which
           God
           of
           his
           bounteous
           goodnes
           hath
           prouided
           for
           all
           thinges
           liuing
           ;
           the
           law
           of
           reason
           doth
           here
           require
           the
           dutie
           of
           thankefulnesse
           at
           our
           handes
           ,
           towards
           him
           at
           whose
           hands
           we
           haue
           i●
           .
           And
           least
           appetite
           in
           the
           vse
           of
           foode
           ,
           should
           leade
           vs
           beyond
           that
           which
           is
           meere
           ▪
           we
           owe
           in
           this
           case
           obedience
           to
           that
           law
           of
           reason
           ,
           which
           teacheth
           mediocritie
           in
           meates
           and
           drinkes
           .
           The
           same
           things
           diuine
           lawe
           teacheth
           also
           ,
           as
           at
           large
           we
           haue
           shewed
           it
           doth
           all
           partes
           of
           morall
           dutie
           ,
           whereunto
           we
           all
           of
           necessitie
           stand
           bound
           ,
           in
           regard
           of
           the
           life
           to
           come
           .
           But
           of
           certaine
           kindes
           of
           foode
           the
           Iewes
           sometime
           had
           ,
           and
           we
           our selues
           likewise
           haue
           ,
           a
           mysticall
           ,
           reli●ious
           ,
           and
           supernaturall
           vse
           ;
           they
           of
           their
           Pas●
           all
           lambe
           and
           oblations
           ,
           wee
           of
           our
           bread
           and
           wine
           in
           the
           Eucharist
           ;
           which
           vse
           none
           but
           diuine
           law
           could
           institute
           .
           Now
           as
           we
           liue
           in
           ciuill
           societie
           ,
           the
           state
           of
           the
           common
           wealth
           wherein
           we
           liue
           ,
           both
           may
           and
           doth
           require
           certaine
           lawes
           concerning
           foode
           ;
           which
           lawes
           ,
           sauing
           onely
           that
           we
           are
           members
           of
           the
           common
           wealth
           where
           they
           are
           of
           force
           ,
           we
           should
           not
           neede
           to
           respect
           a●
           rules
           of
           action
           ,
           whereas
           now
           in
           their
           place
           and
           kinde
           they
           must
           be
           respected
           and
           obeyed
           .
           Yea
           the
           selfe
           same
           matter
           is
           also
           a
           subiect
           wherein
           sometime
           Ecclesiasticall
           lawes
           haue
           place
           ;
           so
           that
           vnlesse
           wee
           will
           bee
           authors
           of
           confusion
           in
           the
           Church
           ,
           our
           priuate
           discretion
           ,
           which
           otherwise
           might
           guide
           vs
           a
           contrary
           way
           ,
           must
           here
           submit
           it selfe
           to
           bee
           that
           way
           guided
           ,
           which
           the
           publike
           iudgement
           of
           the
           Church
           hath
           thought
           better
           .
           
           In
           which
           case
           that
           of
           Zonaras
           concerning
           f●stes
           may
           be
           remembred
           .
           
             Fastinges
             are
             good
          
           ,
           
           
             but
             let
             good
             things
             be
             done
             in
             good
             and
             conueni●nt
             maner
             .
             He
             that
             transgresseth
             in
             his
             fasting
             the
             orders
             of
             the
             holy
             fathers
             ,
          
           the
           positiue
           lawes
           of
           the
           Church
           of
           Christ
           ▪
           must
           be
           plainely
           tolde
           
             that
             good
             thinges
             doe
             loose
             the
             grace
             of
             their
             goodnesse
             ,
             when
             in
             good
             sort
             they
             are
             not
             performed
             .
          
           And
           as
           here
           mens
           priuate
           phansies
           must
           giue
           place
           to
           the
           higher
           iudgement
           of
           that
           Church
           which
           is
           in
           authoritie
           a
           mother
           ouer
           them
           :
           so
           the
           very
           actions
           of
           whole
           Churches
           ,
           haue
           in
           regard
           of
           commerce
           and
           fellowship
           with
           other
           Churches
           ,
           bene
           subiect
           to
           lawes
           concerning
           foode
           ,
           
           the
           contrarie
           vnto
           which
           lawes
           had
           else
           bene
           thought
           more
           conuenient
           for
           them
           to
           obserue
           ;
           as
           by
           that
           order
           of
           abstinence
           from
           strangled
           and
           bloud
           may
           appeare
           ;
           an
           order
           grounded
           vpon
           that
           fellowship
           which
           the
           Churches
           of
           the
           Gentiles
           had
           with
           the
           Iewes
           .
           Thus
           we
           see
           how
           euen
           one
           and
           the
           selfe
           same
           thing
           is
           vnder
           diuers
           considerations
           conueyed
           through
           many
           lawes
           ;
           and
           that
           to
           measure
           by
           any
           one
           kind
           of
           law
           all
           the
           action
           of
           men
           ,
           were
           to
           confound
           the
           admirable
           order
           wherein
           God
           hath
           disposed
           all
           lawes
           ,
           each
           as
           in
           nature
           ,
           so
           in
           degree
           ,
           distinct
           from
           other
           .
           Wherefore
           that
           here
           we
           may
           briefly
           ende
           ,
           of
           lawe
           there
           can
           be
           no
           lesse
           acknowledged
           ,
           then
           that
           her
           seate
           is
           the
           bosome
           of
           God
           ,
           her
           voyce
           the
           harmony
           of
           the
           world
           ,
           all
           things
           in
           heauen
           and
           earth
           doe
           her
           homage
           ,
           the
           very
           least
           as
           feeling
           her
           care
           ,
           and
           the
           greatest
           as
           not
           exempted
           from
           her
           power
           ;
           both
           Angels
           and
           men
           and
           creatures
           of
           what
           condition
           so
           euer
           ,
           though
           each
           in
           different
           sort
           and
           manner
           ,
           yet
           all
           with
           vniforme
           consent
           ,
           admiring
           her
           as
           the
           mother
           of
           their
           peace
           and
           ioy
           .
        
      
       
         
         
           The
           second
           Booke
           :
           Concerning
           their
           first
           position
           who
           vrge
           reformation
           in
           the
           Church
           of
           England
           ;
           Namely
           That
           Scripture
           is
           the
           onely
           rule
           of
           all
           things
           which
           in
           this
           life
           may
           be
           done
           by
           men
           .
        
         
           
             The
             matter
             contained
             in
             this
             second
             Boooke
             .
          
           
             
               1
               
                 AN
                 answere
                 to
                 their
                 first
                 proofe
                 brought
                 out
                 of
                 scripture
                 .
                 Prou.
              
               2.9
               .
            
             
               2
               
                 To
                 their
                 second
              
               .
               1
               Cor.
               10.31
               .
            
             
               3
               
                 To
                 their
                 third
              
               .
               1.
               
               Tim.
               4.5
               .
            
             
               4
               
                 To
                 their
                 fourth
                 .
                 Rom.
              
               14.23
               .
            
             
               5
               
                 To
                 their
                 proofes
                 out
                 of
                 Fathers
                 ,
                 who
                 dispute
                 negatiuely
                 from
                 the
                 authoritie
                 of
                 holy
                 scripture
                 .
              
            
             
               6
               
                 To
                 their
                 proofe
                 by
                 the
                 scriptures
                 custome
                 of
                 disputing
                 from
                 diuine
                 authoritie
                 negatiuely
                 .
              
            
             
               7
               
                 An
                 examination
                 of
                 their
                 opinion
                 concerning
                 the
                 force
                 of
                 arguments
                 taken
                 from
                 humane
                 authoritie
                 for
                 the
                 ordering
                 of
                 mens
                 actions
                 and
                 perswasions
                 .
              
            
             
               8
               
                 A
                 declaration
                 what
                 the
                 truth
                 is
                 in
                 this
                 matter
                 .
              
            
          
        
         
           AS
           that
           which
           in
           the
           title
           hath
           bene
           proposed
           for
           the
           matter
           whereof
           we
           treat
           ,
           is
           onely
           the
           Ecclesiasticall
           lawe
           whereby
           we
           are
           gouerned
           ;
           So
           neither
           is
           it
           my
           purpose
           to
           maintaine
           any
           other
           thing
           ,
           then
           that
           which
           therein
           truth
           and
           reason
           shall
           approue
           .
           For
           concerning
           the
           dealings
           of
           men
           who
           administer
           gouernment
           ,
           and
           vnto
           whom
           the
           execution
           of
           that
           law
           belongeth
           ;
           they
           haue
           their
           iudge
           who
           sitteth
           in
           heauen
           ,
           and
           before
           whose
           tribunall
           seate
           they
           are
           accomptable
           for
           whatsoeuer
           abuse
           or
           corruption
           ,
           which
           (
           being
           worthily
           misliked
           in
           this
           Church
           )
           the
           want
           eyther
           of
           care
           or
           of
           conscience
           in
           them
           hath
           bred
           .
           We
           are
           no
           Patrones
           of
           those
           things
           therfore
           ;
           the
           best
           defence
           whereof
           is
           speedie
           redresse
           &
           amendment
           .
           That
           which
           is
           of
           God
           we
           defend
           ,
           to
           the
           vttermost
           of
           that
           habilitie
           which
           he
           hath
           giuen
           :
           that
           which
           is
           otherwise
           ,
           let
           it
           wither
           euen
           in
           the
           roote
           from
           whence
           it
           hath
           sprung
           .
           Wherefore
           all
           these
           abuses
           being
           seuered
           and
           set
           apart
           ,
           which
           rise
           from
           the
           corruption
           of
           men
           ,
           and
           not
           from
           the
           lawes
           themselues
           :
           come
           we
           to
           those
           things
           which
           in
           the
           very
           whole
           intier
           forme
           of
           our
           Church-politie
           
           haue
           bene
           (
           as
           wee
           perswade
           our selues
           )
           iniuriously
           blamed
           ,
           by
           them
           who
           endeuour
           to
           ouerthrow
           the
           same
           ,
           and
           in
           stead
           therof
           to
           establish
           a
           much
           worse
           ▪
           onely
           through
           a
           strong
           misconceipt
           they
           haue
           ,
           that
           the
           same
           is
           grounded
           on
           diuine
           authoritie
           .
           Now
           whether
           it
           be
           that
           through
           an
           earnest
           longing
           desire
           to
           see
           things
           brought
           to
           a
           peaceable
           end
           ,
           I
           do
           but
           imagine
           the
           matters
           whereof
           we
           contend
           ,
           to
           be
           fewer
           then
           indeed
           they
           are
           ;
           or
           else
           for
           that
           in
           truth
           they
           are
           fewer
           when
           they
           come
           to
           be
           discust
           by
           reason
           ,
           then
           otherwise
           they
           seeme
           ,
           when
           by
           heate
           of
           contention
           they
           are
           deuided
           into
           many
           slippes
           ,
           and
           of
           euery
           branch
           an
           heape
           is
           made
           :
           surely
           as
           now
           wee
           haue
           drawne
           them
           together
           ,
           choosing
           out
           those
           things
           which
           are
           requisite
           to
           bee
           seuerally
           all
           discust
           ,
           and
           omitting
           such
           meane
           specialties
           as
           are
           likely
           (
           without
           any
           great
           labour
           )
           to
           fall
           afterwardes
           of
           themselues
           ;
           I
           knowe
           no
           cause
           why
           either
           the
           number
           or
           the
           length
           of
           these
           controuersies
           should
           diminish
           our
           hope
           ,
           of
           seeing
           them
           end
           with
           concord
           and
           loue
           on
           all
           sides
           ;
           which
           of
           his
           infinite
           loue
           and
           goodnes
           the
           father
           of
           all
           peace
           and
           vnitie
           graunt
           .
           Vnto
           which
           scope
           that
           our
           endeuour
           may
           the
           more
           directly
           tend
           ,
           it
           seemeth
           fittest
           that
           first
           those
           thinges
           be
           examined
           ,
           which
           are
           as
           seedes
           from
           whence
           the
           rest
           that
           ensue
           haue
           growne
           .
           And
           of
           such
           the
           most
           generall
           is
           that
           ,
           wherewith
           we
           are
           here
           to
           make
           our
           entrance
           ;
           a
           question
           not
           mooued
           (
           I
           thinke
           )
           any
           where
           in
           other
           Churches
           ,
           and
           therefore
           in
           ours
           the
           more
           likely
           to
           be
           soone
           (
           I
           trust
           )
           determined
           .
           The
           rather
           for
           that
           it
           hath
           grown
           from
           no
           other
           roote
           ,
           then
           only
           a
           desire
           to
           enlarge
           the
           necessarie
           vse
           of
           the
           word
           of
           God
           ;
           which
           desire
           hath
           begotten
           an
           error
           enlarging
           it
           further
           then
           (
           as
           we
           are
           perswaded
           )
           soundnesse
           of
           truth
           will
           beare
           .
           For
           whereas
           God
           hath
           left
           sundry
           kindes
           of
           lawes
           vnto
           men
           ,
           and
           by
           all
           those
           lawes
           the
           actions
           of
           men
           are
           in
           some
           sort
           directed
           :
           
           they
           hold
           that
           one
           onely
           lawe
           ,
           the
           scripture
           ,
           must
           be
           the
           rule
           to
           direct
           in
           all
           thinges
           ,
           euen
           so
           farre
           as
           to
           the
           
             taking
             vp
             of
             a
             rush
             or
             strawe
             .
          
           About
           which
           point
           there
           should
           not
           neede
           any
           question
           to
           growe
           ,
           and
           that
           which
           is
           growne
           might
           presently
           ende
           ,
           if
           they
           did
           yeelde
           but
           to
           these
           two
           restraints
           :
           the
           first
           is
           ,
           not
           to
           extend
           the
           actions
           whereof
           they
           speake
           so
           lowe
           as
           that
           instance
           doth
           import
           ,
           of
           taking
           vp
           a
           strawe
           ,
           but
           rather
           keepe
           themselues
           at
           the
           least
           within
           the
           compasse
           of
           morall
           actions
           ,
           actions
           which
           haue
           in
           them
           vice
           or
           vertue
           ;
           the
           second
           ,
           not
           to
           exact
           at
           our
           hands
           for
           euery
           action
           the
           knowledge
           of
           some
           place
           of
           scripture
           out
           of
           which
           we
           stand
           bound
           to
           deduce
           it
           ,
           as
           by
           diuerse
           testimonies
           they
           seeke
           to
           enforce
           ,
           but
           rather
           as
           the
           truth
           is
           ,
           so
           to
           acknowledge
           ,
           that
           it
           sufficeth
           if
           such
           actions
           be
           framed
           according
           to
           the
           lawe
           of
           reason
           ;
           the
           generall
           axiomes
           ,
           rules
           ,
           and
           principles
           of
           which
           lawe
           being
           so
           frequent
           in
           holy
           scripture
           ,
           there
           is
           no
           let
           but
           in
           that
           regard
           ,
           euen
           out
           of
           scripture
           such
           duties
           may
           be
           deduced
           by
           some
           kinde
           of
           consequence
           ,
           (
           as
           by
           long
           circuite
           of
           deduction
           it
           may
           be
           that
           euen
           all
           truth
           out
           of
           any
           truth
           may
           be
           concluded
           )
           ;
           howbeit
           no
           man
           bound
           in
           such
           sort
           to
           deduce
           all
           his
           actions
           out
           of
           scripture
           ,
           as
           if
           eyther
           the
           place
           be
           to
           him
           vnknowne
           whereon
           they
           may
           be
           concluded
           ,
           or
           the
           reference
           vnto
           that
           place
           not
           presently
           considered
           of
           ,
           the
           action
           shall
           in
           that
           respect
           be
           condemned
           as
           vnlawfull
           .
           In
           this
           we
           dissent
           ,
           and
           this
           we
           are
           presently
           to
           examine
           .
        
         
           
           1
           In
           all
           parts
           of
           knowledge
           rightly
           so
           termed
           ,
           thinges
           most
           generall
           are
           most
           strong
           :
           Thus
           it
           must
           be
           ,
           in
           as
           much
           as
           the
           certaintie
           of
           our
           perswasion
           touching
           
           particulars
           ,
           dependeth
           altogether
           vpon
           the
           credite
           of
           those
           generalities
           out
           of
           which
           they
           growe
           .
           Albeit
           therefore
           euery
           cause
           admit
           not
           such
           infallible
           euidence
           of
           proofe
           ,
           as
           leaueth
           no
           possibilitie
           of
           doubt
           or
           scruple
           behind
           it
           ;
           yet
           they
           who
           claime
           the
           generall
           assent
           of
           the
           whole
           world
           vnto
           that
           which
           they
           teach
           ,
           and
           doe
           not
           feare
           to
           giue
           very
           hard
           and
           heauie
           sentence
           vpon
           as
           many
           as
           refuse
           to
           embrace
           the
           same
           ,
           must
           haue
           speciall
           regard
           that
           their
           first
           foundations
           and
           grounds
           be
           more
           then
           slender
           probabilities
           .
           This
           whole
           question
           which
           hath
           bene
           mooued
           about
           the
           kinde
           of
           Church
           regiment
           ,
           we
           could
           not
           but
           for
           our
           owne
           resolutions
           sake
           ,
           endeuour
           to
           vnrip
           and
           sift
           ;
           following
           therein
           as
           neare
           as
           we
           might
           ,
           the
           conduct
           of
           that
           iudiciall
           method
           which
           serueth
           best
           for
           inuention
           of
           truth
           .
           By
           meanes
           whereof
           hauing
           found
           this
           the
           head
           theoreme
           of
           all
           their
           discourses
           ,
           who
           pleade
           for
           the
           chaunge
           of
           Ecclesiasticall
           gouernment
           in
           England
           ,
           namely
           ,
           
             That
             the
             Scripture
             of
             God
             is
             in
             such
             sort
             the
             rule
             of
             humane
             actions
             ,
             that
             simply
             whatsoeuer
             we
             doe
             ,
             and
             are
             not
             by
             it
             directed
             thereunto
             ,
             the
             same
             is
             sinne
          
           ;
           wee
           hold
           it
           necessarie
           that
           the
           proofes
           hereof
           be
           waighed
           :
           be
           they
           of
           waight
           sufficient
           or
           otherwise
           it
           is
           not
           ours
           to
           iudge
           and
           determine
           :
           onely
           what
           difficulties
           there
           are
           ,
           which
           as
           yet
           withhold
           our
           assent
           ,
           till
           we
           be
           further
           and
           better
           satisfied
           ,
           I
           hope
           no
           indifferent
           amongst
           them
           will
           scorne
           or
           refuse
           to
           heare
           .
           First
           therefore
           whereas
           they
           alleage
           
             that
             wisedome
          
           doth
           teach
           men
           
             euery
             good
             way
          
           ;
           and
           haue
           thereupon
           inferred
           ,
           that
           no
           way
           is
           good
           in
           any
           kind
           of
           action
           ,
           vnlesse
           wisedome
           do
           by
           scripture
           leade
           vnto
           it
           :
           see
           they
           not
           plainely
           how
           they
           restraine
           the
           manifold
           wayes
           which
           wisedome
           hath
           to
           teach
           men
           by
           ,
           vnto
           one
           only
           way
           of
           teaching
           ,
           which
           is
           by
           scripture
           ?
           The
           boundes
           of
           wisedome
           are
           large
           ,
           and
           within
           them
           much
           is
           contayned
           .
           Wisdome
           was
           Adams
           instructor
           in
           Paradise
           :
           wisdome
           indued
           the
           fathers
           ,
           who
           liued
           before
           the
           law
           ,
           with
           the
           knowledge
           of
           holy
           things
           by
           the
           wisedome
           of
           the
           lawe
           of
           God
           ,
           Dauid
           attained
           to
           excell
           others
           in
           vnderstanding
           ;
           &
           Salomon
           likewise
           to
           excell
           Dauid
           ,
           
           by
           the
           selfe
           same
           wisdome
           of
           God
           teaching
           him
           many
           things
           besides
           the
           law
           .
           The
           waies
           of
           well-doing
           are
           in
           number
           euen
           as
           many
           ,
           as
           are
           the
           kindes
           of
           voluntarie
           actions
           :
           so
           that
           whatsoeuer
           we
           do
           in
           this
           world
           and
           may
           do
           it
           ill
           ,
           we
           shew
           our selues
           therein
           by
           well
           doing
           to
           be
           wise
           ▪
           Now
           if
           wisedome
           did
           teach
           men
           by
           scripture
           not
           onely
           all
           the
           wayes
           that
           are
           right
           and
           good
           in
           some
           certaine
           kind
           ,
           according
           to
           that
           of
           a
           S.
           Paule
           concerning
           the
           vse
           of
           scripture
           ;
           but
           did
           simply
           without
           any
           maner
           of
           exception
           ,
           restraint
           ,
           or
           distinction
           ,
           teach
           euery
           way
           of
           doing
           well
           ;
           there
           is
           no
           art
           but
           scripture
           should
           teach
           it
           ,
           because
           euery
           art
           doth
           teach
           the
           way
           how
           to
           do
           some
           thing
           or
           other
           well
           .
           To
           teach
           men
           therefore
           wisedome
           professeth
           ,
           and
           to
           teach
           them
           euery
           good
           way
           :
           but
           not
           euery
           good
           way
           by
           one
           way
           of
           teaching
           .
           Whatsoeuer
           either
           men
           on
           earth
           ,
           or
           the
           Angels
           of
           heauen
           do
           know
           ,
           it
           is
           as
           a
           drop
           of
           that
           vnemptiable
           fountaine
           of
           wisdom
           ;
           which
           wisdom
           hath
           diuersly
           imparted
           her
           treasures
           vnto
           the
           world
           .
           As
           her
           waies
           are
           of
           sundry
           kindes
           ,
           so
           her
           maner
           of
           teaching
           is
           not
           meerely
           one
           and
           the
           same
           .
           Some
           thinges
           she
           openeth
           by
           the
           sacred
           bookes
           of
           Scripture
           ;
           some
           things
           by
           the
           glorious
           works
           of
           nature
           :
           with
           some
           things
           she
           inspireth
           them
           frō
           aboue
           by
           spirituall
           
           influence
           ;
           in
           some
           things
           she
           leadeth
           and
           traineth
           them
           onely
           by
           worldly
           experience
           and
           practise
           .
           We
           may
           not
           so
           in
           any
           one
           speciall
           kinde
           admire
           her
           ,
           that
           we
           disgrace
           her
           in
           any
           other
           ;
           but
           let
           all
           her
           wayes
           be
           according
           vnto
           their
           place
           and
           degree
           adored
           .
        
         
           
           2
           That
           
             all
             things
             be
             done
             to
             the
             glory
             of
             God
             ,
          
           the
           blessed
           Apostle
           (
           it
           is
           true
           )
           exhorteth
           .
           The
           glory
           of
           God
           is
           the
           admirable
           excellencie
           of
           that
           vertue
           diuine
           ,
           which
           being
           made
           manifest
           ,
           causeth
           men
           and
           Angels
           to
           extoll
           his
           greatnes
           ,
           and
           in
           regard
           thereof
           to
           feare
           him
           .
           By
           beeing
           glorified
           ,
           it
           is
           not
           meant
           that
           he
           doth
           receiue
           any
           augmentation
           of
           glory
           at
           our
           hands
           ;
           but
           his
           name
           we
           glorifie
           ,
           when
           we
           testifie
           our
           acknowledgement
           of
           his
           glorie
           .
           Which
           albeit
           we
           most
           effectually
           do
           by
           the
           vertue
           of
           obedience
           :
           neuerthelesse
           it
           may
           be
           perhaps
           a
           question
           ,
           whether
           S.
           Paule
           did
           meane
           that
           wee
           sinne
           as
           oft
           as
           euer
           wee
           goe
           about
           any
           thing
           ,
           without
           an
           expresse
           intent
           and
           purpose
           to
           obey
           God
           therein
           .
           He
           saith
           of
           himselfe
           ,
           
             I
             do
             in
             all
             things
             please
             all
             men
             ,
             seeking
             not
             mine
             owne
             commoditie
             ,
             but
          
           rather
           the
           good
           
             of
             many
             ,
             that
             they
             may
             be
             saued
             .
          
           Shall
           it
           hereupon
           be
           thought
           ,
           that
           S.
           Paule
           did
           not
           moue
           eyther
           hand
           or
           foote
           ,
           but
           with
           expresse
           intent
           euen
           thereby
           to
           further
           the
           common
           saluation
           of
           men
           ?
           We
           moue
           ,
           we
           sleepe
           ,
           wee
           take
           the
           cuppe
           at
           the
           hand
           of
           our
           friend
           ,
           a
           number
           of
           thinges
           we
           oftentimes
           doe
           ,
           onely
           to
           satisfie
           some
           naturall
           desire
           ,
           without
           present
           expresse
           and
           actuall
           reference
           vnto
           any
           commaundement
           of
           God.
           Vnto
           his
           glory
           euen
           these
           thinges
           are
           done
           which
           we
           naturally
           performe
           ,
           and
           not
           onely
           that
           which
           morally
           and
           spiritually
           we
           doe
           .
           For
           by
           euery
           effect
           proceeding
           from
           the
           most
           concealed
           instincts
           of
           nature
           ,
           his
           power
           is
           made
           manifest
           .
           But
           it
           doth
           not
           therefore
           follow
           ,
           that
           of
           necessitie
           we
           shall
           sinne
           ,
           vnlesse
           we
           expressely
           intend
           this
           in
           euery
           such
           particular
           .
           But
           be
           it
           a
           thing
           which
           requireth
           no
           more
           then
           onely
           our
           generall
           presupposed
           willingnesse
           to
           please
           God
           in
           all
           things
           ;
           or
           be
           it
           a
           matter
           wherein
           wee
           cannot
           so
           glorifie
           the
           name
           of
           God
           as
           we
           should
           ,
           without
           an
           actuall
           intent
           to
           doe
           him
           in
           that
           particular
           some
           speciall
           obedience
           :
           yet
           for
           any
           thing
           there
           is
           in
           this
           sentence
           alleaged
           to
           the
           contrarie
           ,
           God
           may
           be
           glorified
           by
           obedience
           ,
           and
           obeyed
           by
           performance
           of
           his
           will
           ,
           and
           his
           will
           be
           performed
           with
           an
           actuall
           intelligent
           desire
           to
           fulfill
           that
           lawe
           which
           maketh
           knowne
           what
           his
           will
           is
           ,
           although
           no
           speciall
           clause
           or
           sentence
           of
           scripture
           bee
           in
           euery
           such
           action
           set
           before
           mens
           eyes
           to
           warrant
           it
           .
           For
           scripture
           is
           not
           the
           onely
           lawe
           whereby
           God
           hath
           opened
           his
           will
           touching
           all
           thinges
           that
           may
           be
           done
           ;
           but
           there
           are
           other
           kindes
           of
           lawes
           which
           notifie
           the
           will
           of
           God
           ,
           as
           in
           the
           former
           booke
           hath
           beene
           prooued
           at
           large
           :
           Nor
           is
           there
           any
           law
           of
           God
           ,
           whereunto
           he
           doth
           not
           account
           our
           obedience
           his
           glory
           .
           
             Doe
             therefore
             all
             thinges
             vnto
             the
             glory
             of
             God
          
           (
           saith
           the
           Apostle
           )
           ,
           
             be
             inoffensiue
             both
             to
             the
             Iewes
             and
             Graecians
             ,
             and
             the
             Church
             of
             God
             ;
             euen
             as
             I
             please
             all
             men
             in
             all
             thinges
             ,
             not
             seeking
             mine
             owne
             commoditie
             ,
             but
             manies
             that
             they
             may
             be
             saued
             .
          
           In
           the
           least
           thing
           done
           disobediently
           towardes
           God
           ,
           or
           offensiuely
           against
           the
           good
           of
           men
           ,
           whose
           benefite
           wee
           ought
           to
           seeke
           for
           as
           for
           our
           owne
           ,
           we
           plainely
           shew
           that
           we
           doe
           not
           acknowledge
           God
           to
           be
           such
           as
           indeede
           he
           is
           ,
           and
           consequently
           that
           we
           glorifie
           him
           not
           .
           This
           the
           blessed
           Apostle
           teacheth
           :
           but
           doth
           any
           Apostle
           teach
           ,
           that
           we
           cannot
           glorifie
           God
           otherwise
           ,
           then
           onely
           in
           doing
           what
           wee
           finde
           that
           God
           in
           Scripture
           commaundeth
           vs
           to
           doe
           ?
           The
           Churches
           dispersed
           amongest
           the
           
           Heathen
           in
           the
           East
           part
           of
           the
           world
           ,
           are
           by
           the
           Apostle
           S.
           Peter
           exhorted
           ,
           to
           haue
           their
           
             conuersation
             honest
             amongest
             the
             Gentiles
          
           ,
           
           
             that
             they
             which
             spake
             euill
             of
             them
             as
             of
             euill
             doers
             ,
             might
             by
             the
             good
             workes
             which
             they
             should
             see
             ,
             glorifie
             God
             in
             the
             day
             of
             visitation
             .
          
           As
           long
           as
           that
           which
           Christians
           did
           was
           good
           ,
           and
           no
           way
           subiect
           vnto
           iust
           reproofe
           ;
           their
           vertuous
           conuersation
           was
           a
           meane
           to
           worke
           the
           Heathens
           conuersion
           vnto
           Christ.
           Seeing
           therefore
           this
           had
           beene
           a
           thing
           altogether
           impossible
           ,
           but
           that
           Infidels
           themselues
           did
           discerne
           ,
           in
           matters
           of
           life
           and
           conuersation
           ,
           when
           beleeuers
           did
           well
           ,
           and
           when
           otherwise
           ;
           when
           they
           glorified
           their
           heauenly
           father
           ,
           and
           when
           not
           :
           it
           followeth
           that
           some
           thinges
           wherein
           God
           is
           glorified
           ,
           may
           be
           some
           other
           way
           knowne
           ,
           then
           onely
           by
           the
           sacred
           Scripture
           ;
           of
           which
           Scripture
           the
           Gentiles
           being
           vtterly
           ignorant
           ,
           did
           notwithstanding
           iudge
           rightly
           of
           the
           qualitie
           of
           Christian
           mens
           actions
           .
           
           Most
           certaine
           it
           is
           that
           nothing
           but
           onely
           sinne
           ,
           doth
           dishonour
           God.
           So
           that
           to
           glorifie
           him
           in
           all
           things
           ;
           
           is
           to
           do
           nothing
           whereby
           the
           name
           of
           God
           may
           be
           blasphemed
           ;
           nothing
           whereby
           the
           saluation
           of
           Iew
           or
           Grecian
           or
           any
           in
           the
           Church
           of
           Christ
           may
           be
           let
           or
           hindered
           ;
           nothing
           wherby
           his
           law
           is
           transgrest
           .
           
           But
           the
           question
           is
           ,
           whether
           onely
           Scripture
           do
           shewe
           whatsoeuer
           God
           is
           glorified
           in
           .
        
         
           3
           And
           though
           meates
           and
           drinkes
           be
           said
           to
           be
           sanctified
           by
           the
           worde
           of
           God
           ,
           and
           by
           prayer
           :
           yet
           neither
           is
           this
           a
           reason
           sufficient
           to
           prooue
           ,
           
           that
           by
           scripture
           wee
           must
           of
           necessitie
           be
           directed
           in
           euery
           light
           and
           common
           thing
           which
           is
           incident
           into
           any
           part
           of
           mans
           life
           .
           Onely
           it
           sheweth
           that
           vnto
           vs
           the
           worde
           ,
           that
           is
           to
           say
           ,
           the
           Gospell
           of
           Christ
           ,
           hauing
           not
           deliuered
           any
           such
           difference
           of
           thinges
           cleane
           and
           vncleane
           ,
           as
           the
           law
           of
           Moses
           did
           vnto
           the
           Iewes
           ;
           there
           is
           no
           cause
           but
           that
           we
           may
           vse
           indifferently
           all
           thinges
           ,
           as
           long
           as
           wee
           doe
           not
           (
           like
           swine
           )
           take
           the
           benefite
           of
           them
           ,
           without
           a
           thankefull
           acknowledgement
           of
           his
           liberalitie
           and
           goodnesse
           ,
           by
           whose
           prouidence
           they
           are
           inioyed
           :
           and
           therefore
           the
           Apostle
           gaue
           warning
           before
           hand
           to
           take
           heede
           of
           such
           as
           should
           inioyne
           to
           
             abstaine
             from
             meates
             ,
             which
             God
             hath
             created
             to
             be
             receiued
             with
             thankes-giuing
             ,
             by
             them
             which
             beleeue
             and
             know
             the
             truth
             .
             For
             euery
             creature
             of
             God
             is
             good
             ,
             and
             nothing
             to
             be
             refused
             ,
             if
             it
             be
             receiued
             with
             thankesgiuing
             ,
          
           
           
             because
             it
             is
             sanctified
             by
             the
             word
             of
             God
             and
             praier
             .
          
           The
           Gospell
           by
           not
           making
           many
           thinges
           vncleane
           ,
           as
           the
           lawe
           did
           ,
           hath
           sanctified
           those
           thinges
           generally
           to
           all
           ,
           which
           particularly
           each
           man
           vnto
           himselfe
           must
           sanctifie
           by
           a
           reuerend
           and
           holy
           vse
           :
           which
           will
           hardly
           be
           drawne
           so
           farre
           ,
           as
           to
           serue
           their
           purpose
           ,
           who
           haue
           imagined
           the
           word
           in
           such
           sort
           to
           sanctifie
           all
           thinges
           ,
           that
           neither
           foode
           can
           bee
           tasted
           ,
           nor
           rayment
           put
           on
           ,
           nor
           in
           the
           world
           any
           thing
           done
           ,
           but
           this
           deede
           must
           needes
           be
           sinne
           in
           them
           ,
           which
           do
           not
           first
           knowe
           it
           appointed
           vnto
           them
           by
           scripture
           before
           they
           do
           it
           .
        
         
           4
           But
           to
           come
           vnto
           that
           which
           of
           all
           other
           things
           in
           scripture
           is
           most
           stood
           vpon
           ;
           that
           place
           of
           S.
           Paule
           they
           say
           ,
           is
           
             of
             all
             other
             most
             cleare
          
           ,
           
           
             where
             speaking
             of
             those
             thinges
             which
             are
             called
             indifferent
             ,
             in
             the
             ende
             he
             concludeth
             ,
             that
             whatsoeuer
             is
             not
             of
             faith
             ,
             is
             sinne
             .
             But
             faith
             is
             not
             but
             in
             respect
             of
             the
             worde
             of
             God.
             Therefore
             whatsoeuer
             is
             not
             done
             by
             the
             worde
             of
             God
             ,
             is
             sinne
             .
          
           Whereunto
           wee
           aunswere
           ,
           that
           albeit
           the
           name
           of
           faith
           being
           properly
           and
           strictly
           taken
           ,
           it
           must
           needes
           haue
           reference
           vnto
           some
           vttered
           worde
           ,
           as
           the
           obiect
           of
           beliefe
           :
           
           neuerthelesse
           sith
           the
           ground
           of
           credite
           is
           the
           credibilitie
           of
           thinges
           credited
           ;
           and
           things
           are
           made
           credible
           ,
           eyther
           by
           the
           knowne
           condition
           and
           qualitie
           of
           the
           vtterer
           ,
           
           or
           by
           the
           manifest
           likelihood
           of
           truth
           which
           they
           haue
           in
           thēselues
           ;
           hereupon
           it
           riseth
           ,
           
           that
           whatsoeuer
           we
           are
           perswaded
           of
           ,
           the
           same
           we
           are
           generally
           said
           to
           beleeue
           .
           In
           which
           generalitie
           ,
           the
           obiect
           of
           faith
           may
           not
           so
           narrowly
           be
           restrained
           ,
           as
           if
           the
           same
           did
           extend
           no
           further
           then
           to
           the
           onely
           scriptures
           of
           God.
           
           Though
           (
           saith
           our
           Sauiour
           )
           
             ye
             beleeue
             not
             me
             ,
             beleeue
             my
             workes
             ;
             that
             ye
             may
             know
             and
             beleeue
             that
             the
             father
             is
             in
             me
             ,
             and
             I
             in
             him
             .
             The
             other
             Disciples
             said
             vnto
          
           Thomas
           ,
           
           
             we
             haue
             seene
             the
             Lord
          
           ;
           but
           his
           aunswere
           vnto
           them
           was
           ,
           
             Except
             I
             see
             in
             his
             hands
             the
             print
             of
             the
             nailes
             ,
             and
             put
             my
             finger
             into
             them
             ,
             I
             will
             not
             beleeue
             .
          
           Can
           there
           be
           any
           thing
           more
           plaine
           ,
           then
           that
           which
           by
           these
           two
           sentences
           appeareth
           ,
           namely
           that
           there
           may
           be
           a
           certaine
           beliefe
           grounded
           vpon
           other
           assurance
           then
           Scripture
           ;
           any
           thing
           more
           cleare
           ,
           then
           that
           we
           are
           said
           not
           onely
           to
           beleeue
           the
           thinges
           which
           we
           knowe
           by
           anothers
           relation
           ,
           but
           euen
           whatsoeuer
           we
           are
           certainly
           perswaded
           of
           ,
           whether
           it
           be
           by
           reason
           ,
           or
           by
           sense
           ?
           For
           as
           much
           therefore
           as
           a
           it
           is
           graunted
           ,
           that
           S.
           Paule
           doth
           meane
           nothing
           else
           by
           Fayth
           ,
           but
           onely
           
             a
             full
             perswasion
             that
             that
             which
             we
             doe
             is
             well
             done
          
           ;
           against
           which
           kinde
           of
           faith
           or
           perswasion
           ,
           as
           S.
           Paule
           doth
           count
           it
           sinne
           to
           enterprise
           any
           thing
           ,
           b
           so
           likewise
           some
           of
           the
           very
           Heathen
           haue
           taught
           ,
           as
           
             Tully
             ,
             that
             nothing
             ought
             to
             be
             done
             whereof
             thou
             doubtest
             whether
             it
             be
             right
             or
             wrōg
             ;
             wherby
             it
             appeareth
             that
             euen
             those
             which
             had
             no
             knowledge
             of
             the
             word
             of
             God
             ,
             did
             see
             much
             of
             the
             equitie
             of
             this
             which
             the
             Apostle
             requireth
             of
             a
             Christian
             man
             :
          
           I
           hope
           we
           shall
           not
           seeme
           altogether
           vnnecessarily
           to
           doubt
           of
           the
           soundnesse
           of
           their
           opinion
           ,
           who
           thinke
           simply
           that
           nothing
           but
           onely
           the
           word
           of
           God
           ,
           can
           giue
           vs
           assurance
           in
           any
           thing
           wee
           are
           to
           doe
           ,
           and
           resolue
           vs
           that
           we
           doe
           well
           .
           For
           might
           not
           the
           Iewes
           haue
           beene
           fully
           perswaded
           that
           they
           did
           well
           to
           thinke
           (
           if
           they
           had
           so
           thought
           )
           that
           in
           Christ
           God
           the
           father
           was
           ,
           although
           the
           onely
           ground
           of
           this
           their
           faith
           ,
           had
           beene
           the
           wonderfull
           workes
           they
           saw
           him
           do
           ?
           Might
           not
           ,
           yea
           did
           not
           Thomas
           fully
           in
           the
           end
           perswade
           himselfe
           ,
           that
           he
           did
           well
           to
           thinke
           that
           body
           ,
           which
           now
           was
           raised
           ,
           to
           bee
           the
           same
           which
           had
           bene
           crucified
           ?
           That
           which
           gaue
           Thomas
           this
           assurance
           was
           his
           sense
           ;
           
           
             Thomas
             because
             thou
             hast
             seene
             ,
             thou
             beleeuest
             ,
          
           saith
           our
           Sauiour
           .
           What
           scripture
           had
           Tully
           for
           his
           assurance
           ?
           Yet
           I
           nothing
           doubt
           but
           that
           they
           who
           alleage
           him
           ,
           thinke
           hee
           did
           well
           to
           set
           downe
           in
           writing
           a
           thing
           so
           consonant
           vnto
           truth
           .
           Finally
           ,
           wee
           all
           beleeue
           that
           the
           Scriptures
           of
           God
           are
           sacred
           ,
           and
           that
           they
           haue
           proceeded
           from
           God
           ;
           our selues
           wee
           assure
           that
           wee
           doe
           right
           well
           in
           so
           beleeuing
           .
           Wee
           haue
           for
           this
           point
           a
           demonstration
           sound
           and
           infallible
           .
           But
           it
           is
           not
           the
           worde
           of
           God
           which
           doth
           or
           possibly
           can
           assure
           vs
           ,
           that
           wee
           doe
           well
           to
           thinke
           it
           his
           worde
           .
           For
           if
           any
           one
           booke
           of
           Scripture
           did
           giue
           testimonie
           to
           all
           ;
           yet
           still
           that
           Scripture
           which
           giueth
           credite
           to
           the
           rest
           ,
           would
           require
           another
           Scripture
           to
           giue
           credite
           vnto
           it
           :
           
           neither
           could
           we
           euer
           come
           vnto
           any
           pause
           whereon
           to
           rest
           our
           assurance
           this
           way
           :
           so
           that
           vnlesse
           besides
           scripture
           there
           were
           some
           thing
           which
           might
           assure
           vs
           that
           we
           do
           well
           ,
           we
           could
           not
           thinke
           we
           do
           well
           ,
           no
           not
           in
           being
           assured
           that
           scripture
           is
           a
           sacred
           and
           holy
           rule
           of
           well
           doing
           .
           On
           which
           determination
           we
           might
           be
           contented
           to
           stay
           our selues
           without
           further
           proceeding
           herein
           ,
           but
           that
           we
           are
           drawne
           on
           into
           larger
           speech
           by
           reason
           of
           their
           so
           great
           earnestnes
           ,
           who
           beate
           more
           and
           more
           vpon
           these
           last
           alleaged
           words
           ,
           as
           being
           of
           all
           other
           most
           pregnant
           .
           Whereas
           therefore
           they
           still
           argue
           ,
           that
           
             wheresoeuer
             faith
             is
             wanting
             ,
             there
             is
             sinne
             ,
          
           and
           
             in
             euery
             action
             not
             commaunded
             ,
             faith
             is
             wanting
          
           ;
           
           
             Ergo
             in
             euery
             action
             not
             commaunded
             ,
             there
             is
             sinne
             :
          
           I
           would
           demaund
           of
           them
           ,
           first
           for
           as
           much
           as
           the
           nature
           of
           things
           indifferent
           is
           neither
           to
           be
           commaunded
           nor
           forbidden
           ,
           but
           left
           free
           and
           arbitrarie
           ;
           how
           there
           can
           be
           any
           thing
           indifferent
           ,
           if
           for
           want
           of
           faith
           sinne
           be
           committed
           ,
           when
           any
           thing
           not
           commaunded
           is
           done
           .
           So
           that
           of
           necessitie
           they
           must
           adde
           somewhat
           ,
           and
           at
           leastwise
           thus
           set
           it
           downe
           :
           In
           euery
           action
           not
           commaunded
           of
           God
           ,
           or
           permitted
           with
           approbation
           ,
           faith
           is
           wanting
           ,
           and
           for
           want
           of
           faith
           there
           is
           sinne
           .
           The
           next
           thing
           we
           are
           to
           enquire
           is
           ,
           what
           those
           things
           be
           which
           God
           permitteth
           with
           approbation
           ,
           and
           how
           we
           may
           know
           them
           to
           be
           so
           permitted
           .
           When
           there
           are
           vnto
           one
           ende
           sundrie
           meanes
           ,
           as
           for
           example
           ,
           for
           the
           sustenance
           of
           our
           bodies
           many
           kindes
           of
           foode
           ,
           many
           sorts
           of
           rayment
           to
           cloathe
           our
           nakednesse
           ,
           and
           so
           in
           other
           things
           of
           like
           condition
           :
           here
           the
           end
           it selfe
           being
           necessary
           ,
           but
           not
           so
           any
           one
           meane
           thereunto
           ;
           necessarie
           that
           our
           bodies
           should
           be
           both
           fed
           and
           cloathed
           ,
           howbeit
           no
           one
           kinde
           of
           foode
           or
           rayment
           necessary
           ;
           therefore
           we
           hold
           these
           things
           free
           in
           their
           owne
           nature
           and
           indifferent
           .
           The
           choice
           is
           left
           to
           our
           owne
           discretion
           ,
           except
           a
           principall
           bond
           of
           some
           higher
           dutie
           remoue
           the
           indifferencie
           that
           such
           thinges
           haue
           in
           themselues
           .
           Their
           indifferencie
           is
           remoued
           ,
           if
           eyther
           wee
           take
           away
           our
           owne
           libertie
           ,
           as
           Anantas
           did
           ,
           
           for
           whome
           to
           haue
           solde
           or
           helde
           his
           possesions
           it
           was
           indifferent
           ,
           till
           his
           solemne
           vow
           and
           promise
           vnto
           God
           had
           strictly
           bound
           him
           one
           onely
           way
           :
           or
           if
           God
           himselfe
           haue
           precisely
           abridged
           the
           same
           ,
           by
           restraining
           vs
           vnto
           ,
           or
           by
           barring
           vs
           from
           ,
           some
           one
           or
           moe
           things
           of
           many
           ,
           which
           otherwise
           were
           in
           themselues
           altogether
           indifferent
           .
           Many
           fashions
           of
           Priestly
           attire
           there
           were
           ,
           wherof
           Aaron
           and
           his
           sonnes
           might
           haue
           had
           their
           free
           choice
           without
           sinne
           ,
           but
           that
           God
           expressely
           tied
           them
           vnto
           one
           .
           All
           meates
           indifferent
           vnto
           the
           Iewe
           ,
           
           were
           it
           not
           that
           God
           by
           name
           excepted
           some
           ,
           as
           swines
           flesh
           .
           Impossible
           therefore
           it
           is
           we
           should
           otherwise
           thinke
           ,
           then
           that
           what
           thinges
           God
           doth
           neither
           commaund
           nor
           forbid
           ,
           the
           same
           he
           permitteth
           with
           approbation
           either
           to
           be
           done
           or
           left
           vndone
           .
           
             All
             thinges
             are
             lawfull
             vnto
             mee
             ,
          
           saith
           the
           Apostle
           ,
           speaking
           as
           it
           seemeth
           ,
           in
           the
           person
           of
           the
           Christian
           Gentile
           for
           maintenance
           of
           libertie
           in
           thinges
           indifferent
           :
           
           whereunto
           his
           answere
           is
           ,
           that
           neuerthelesse
           
             All
             thinges
             are
             not
             expedient
          
           ;
           in
           thinges
           indifferent
           there
           is
           a
           choice
           ,
           they
           are
           not
           alwayes
           equally
           expedient
           .
           Now
           in
           thinges
           although
           not
           commaunded
           of
           God
           ,
           yet
           lawfull
           because
           they
           are
           permitted
           ,
           the
           question
           is
           ,
           what
           light
           shall
           shewe
           vs
           the
           conueniencie
           which
           one
           hath
           aboue
           another
           .
           For
           answere
           ,
           their
           finall
           determination
           is
           ,
           that
           
             whereas
             the
             Heathen
             did
             send
             men
             for
             the
             difference
             of
             good
             &
             euill
             to
             the
             light
             of
             reason
             ,
             in
             such
             things
             the
             Apostle
             sendeth
             vs
             to
             the
             schoole
             of
             Christ
             in
             his
             word
             ,
             which
             onely
             is
             able
             through
             faith
             to
             giue
             vs
             
             assurance
             and
             resolution
             in
             our
             doings
             .
          
           Which
           word
           Only
           ,
           is
           vtterly
           without
           possibilitie
           of
           euer
           being
           proued
           .
           For
           what
           if
           it
           were
           true
           concerning
           things
           indifferent
           ,
           that
           vnlesse
           the
           word
           of
           the
           Lord
           had
           determined
           of
           the
           free
           vse
           of
           them
           ,
           there
           could
           haue
           bene
           no
           lawfull
           vse
           of
           them
           at
           all
           ;
           which
           notwithstanding
           is
           vntrue
           ,
           because
           it
           is
           not
           the
           Scriptures
           setting
           downe
           such
           thinges
           as
           indifferent
           ,
           but
           their
           not
           setting
           downe
           as
           necessarie
           that
           doth
           make
           them
           to
           be
           indifferent
           :
           yet
           this
           to
           our
           present
           purpose
           serueth
           nothing
           at
           all
           .
           Wee
           inquire
           not
           now
           whether
           any
           thing
           be
           free
           to
           be
           vsed
           ,
           which
           scripture
           hath
           not
           set
           downe
           as
           free
           :
           but
           concerning
           things
           knowne
           and
           acknowledged
           to
           be
           indifferent
           ,
           whether
           particularly
           in
           choosing
           any
           one
           of
           them
           before
           another
           we
           sinne
           ,
           if
           any
           thing
           but
           scripture
           direct
           vs
           in
           this
           our
           choice
           .
           When
           many
           meates
           are
           set
           before
           me
           ,
           all
           are
           indifferent
           ,
           none
           vnlawfull
           ;
           I
           take
           one
           as
           most
           conuenient
           .
           If
           scripture
           require
           me
           so
           to
           do
           ,
           then
           is
           not
           the
           thing
           indifferent
           ,
           because
           I
           must
           do
           what
           scripture
           requireth
           .
           They
           are
           all
           indifferent
           ,
           I
           might
           take
           any
           ,
           scripture
           doth
           not
           require
           of
           me
           to
           make
           any
           speciall
           choice
           of
           one
           :
           I
           doe
           notwithstanding
           make
           choice
           of
           one
           ,
           my
           discretion
           teaching
           me
           so
           to
           doe
           .
           A
           hard
           case
           ,
           that
           hereupon
           I
           should
           be
           iustly
           condemned
           of
           sinne
           .
           Nor
           let
           any
           man
           thinke
           ,
           that
           following
           the
           iudgement
           of
           naturall
           discretion
           in
           such
           cases
           ,
           we
           can
           haue
           no
           assurance
           that
           we
           please
           God.
           For
           to
           the
           author
           and
           God
           of
           our
           nature
           ,
           how
           shall
           any
           operation
           proceeding
           in
           naturall
           sort
           bee
           in
           that
           respect
           vnacceptable
           ?
           The
           nature
           which
           himselfe
           hath
           giuen
           to
           worke
           by
           ,
           he
           cannot
           but
           be
           delighted
           with
           ,
           when
           wee
           exercise
           the
           same
           any
           way
           with●ut
           commaundement
           of
           his
           to
           the
           contrarie
           .
           My
           desire
           is
           to
           make
           this
           cause
           so
           manifest
           ,
           that
           if
           it
           were
           possible
           ,
           no
           doubt
           or
           scruple
           concerning
           the
           same
           might
           remaine
           in
           any
           mans
           cogitation
           .
           Some
           truthes
           there
           are
           ,
           the
           veritie
           whereof
           time
           doth
           alter
           :
           as
           it
           is
           now
           true
           that
           Christ
           is
           risen
           from
           the
           dead
           ;
           which
           thing
           was
           not
           true
           at
           such
           time
           as
           Christ
           was
           liuing
           on
           earth
           ,
           and
           had
           not
           suffered
           .
           It
           would
           be
           knowne
           therefore
           ,
           whether
           this
           which
           they
           teach
           concerning
           the
           sinfull
           staine
           of
           all
           actions
           not
           commanded
           of
           God
           ,
           be
           a
           truth
           that
           doth
           now
           appertaine
           vnto
           vs
           only
           ,
           or
           a
           perpetuall
           truth
           ,
           in
           such
           sort
           that
           from
           the
           first
           beginning
           of
           the
           world
           vnto
           the
           last
           consummation
           thereof
           ,
           it
           neither
           hath
           bene
           ,
           nor
           can
           be
           otherwise
           .
           I
           see
           not
           how
           they
           can
           restraine
           this
           vnto
           any
           particular
           time
           ,
           how
           they
           can
           thinke
           it
           true
           now
           and
           not
           alwaies
           true
           ,
           that
           in
           euery
           action
           not
           commanded
           there
           is
           for
           want
           of
           faith
           sinne
           .
           Then
           let
           them
           cast
           backe
           their
           eyes
           vnto
           former
           generations
           of
           men
           ,
           and
           marke
           what
           was
           done
           in
           the
           prime
           of
           the
           world
           .
           
             Seth
             ,
             Enoch
             ,
             Noah
             ,
             Sem
             ,
             Abraham
             ,
             Iob
             ,
          
           and
           the
           rest
           that
           liued
           before
           any
           syllable
           of
           the
           lawe
           of
           God
           was
           written
           ,
           did
           they
           not
           sinne
           as
           much
           as
           we
           doe
           in
           euery
           action
           not
           commaunded
           ?
           That
           which
           God
           is
           vnto
           vs
           by
           his
           sacred
           word
           ,
           the
           same
           he
           was
           vnto
           them
           by
           such
           like
           meanes
           as
           Eliphas
           in
           Iob
           describeth
           .
           
           If
           therefore
           we
           sinne
           in
           euery
           action
           which
           the
           scripture
           commaundeth
           vs
           not
           ,
           it
           followeth
           that
           they
           did
           the
           like
           in
           all
           such
           actions
           as
           were
           not
           by
           reuelation
           from
           heauen
           exacted
           at
           their
           hands
           .
           Vnlesse
           God
           from
           heauen
           did
           by
           vision
           still
           shew
           them
           what
           to
           doe
           ,
           they
           might
           do
           nothing
           ,
           not
           eate
           ,
           not
           drinke
           ,
           not
           sleepe
           ,
           not
           moue
           .
           Yea
           but
           euen
           as
           in
           darkenes
           candle
           light
           may
           serue
           to
           guide
           mens
           steps
           ,
           which
           to
           vse
           in
           the
           day
           were
           madnes
           ;
           so
           when
           God
           had
           once
           deliuered
           his
           lawe
           in
           writing
           ,
           it
           may
           bee
           they
           are
           of
           opinion
           ,
           that
           then
           it
           must
           needes
           bee
           sinne
           for
           men
           to
           doe
           any
           thing
           ,
           
           which
           was
           not
           there
           commaunded
           them
           to
           do
           ,
           whatsoeuer
           they
           might
           do
           before
           .
           Let
           this
           be
           graunted
           ,
           and
           it
           shall
           here
           upon
           plainely
           ensue
           ,
           either
           that
           the
           light
           of
           Scripture
           once
           shining
           in
           the
           world
           ,
           all
           other
           light
           of
           nature
           is
           ther
           with
           in
           such
           sort
           drowned
           ,
           that
           now
           we
           need
           it
           not
           ,
           neither
           may
           we
           longer
           vse
           it
           ;
           
           or
           if
           it
           stand
           vs
           in
           any
           stead
           ,
           yet
           as
           Aristotle
           speaketh
           of
           men
           whom
           nature
           hath
           framed
           for
           the
           state
           of
           seruitude
           ,
           saying
           
             They
             haue
             reason
             so
             farre
             forth
             as
             to
             conceiue
             when
             others
             direct
             them
             ,
          
           but
           litle
           or
           none
           in
           directing
           themselues
           by
           themselues
           ,
           so
           likewise
           our
           naturall
           capacity
           and
           iudgement
           must
           serue
           vs
           only
           for
           the
           right
           vnderstanding
           of
           that
           which
           the
           sacred
           Scripture
           teacheth
           .
           Had
           the
           Prophets
           who
           succeeded
           Moses
           ,
           or
           the
           blessed
           Apostles
           which
           followed
           them
           ,
           bene
           setled
           in
           this
           perswasion
           ,
           neuer
           would
           they
           haue
           taken
           so
           great
           paines
           in
           gathering
           together
           naturall
           arguments
           ,
           thereby
           to
           teach
           the
           faithfull
           their
           duties
           .
           To
           vse
           vnto
           thē
           any
           other
           motiue
           then
           
             Scriptum
             est
             ,
             Thus
             it
             is
             written
             ▪
          
           had
           bene
           to
           teach
           them
           other
           grounds
           of
           their
           actions
           then
           scripture
           ;
           which
           I
           graunt
           they
           alleage
           commonly
           ,
           but
           not
           only
           .
           Only
           scripture
           they
           should
           haue
           alleaged
           ,
           had
           they
           bene
           thus
           perswaded
           ,
           that
           so
           far
           forth
           we
           do
           sinne
           ,
           as
           we
           do
           any
           thing
           otherwise
           directed
           then
           by
           ●cripture
           .
           Saint
           Augustine
           was
           resolute
           in
           points
           of
           Christianity
           to
           credit
           none
           ,
           how
           godly
           and
           learned
           soeuer
           he
           were
           ,
           vnlesse
           he
           confirmed
           his
           sentence
           by
           the
           Scriptures
           ,
           
             or
             by
             some
             reason
             not
             contrary
             to
             them
             .
          
           
           Let
           them
           therfore
           with
           Saint
           Augustine
           reiect
           and
           condemne
           that
           which
           is
           not
           grounded
           either
           on
           the
           Scripture
           ,
           or
           on
           some
           reason
           not
           contrary
           to
           Scripture
           ▪
           and
           we
           are
           ready
           to
           giue
           them
           our
           hands
           in
           token
           of
           friendly
           consent
           with
           them
           .
        
         
           5
           But
           against
           this
           it
           may
           be
           obiected
           ,
           and
           is
           ,
           
           that
           the
           Fathers
           do
           nothing
           more
           vsually
           in
           their
           books
           ,
           then
           draw
           arguments
           from
           the
           Scripture
           negatiuely
           in
           reproofe
           of
           that
           which
           is
           euill
           ;
           
             Scriptures
             teach
             it
             not
             ,
             auoid
             it
             therefore
          
           ;
           these
           disputes
           with
           the
           Fathers
           are
           ordinary
           ,
           neither
           is
           it
           hard
           to
           shew
           that
           the
           Prophets
           themselues
           haue
           so
           reasoned
           .
           Which
           arguments
           being
           sound
           and
           good
           ,
           it
           should
           seeme
           that
           it
           cannot
           be
           vnsound
           or
           euill
           to
           hold
           still
           the
           same
           assertion
           against
           which
           hitherto
           we
           haue
           disputed
           .
           For
           if
           it
           stand
           with
           reason
           thus
           to
           argue
           ,
           Such
           a
           thing
           is
           not
           taught
           vs
           in
           Scripture
           ,
           therefore
           we
           may
           not
           receiue
           or
           allow
           it
           ;
           how
           should
           it
           seeme
           vnreasonable
           to
           thinke
           ,
           that
           whatsoeuer
           we
           may
           lawfully
           do
           ,
           the
           Scripture
           by
           commanding
           it
           must
           make
           it
           lawful
           .
           But
           how
           far
           such
           arguments
           do
           reach
           ,
           it
           shall
           the
           better
           appeare
           by
           considering
           the
           matter
           wherein
           they
           haue
           bene
           vrged
           .
           First
           therefore
           this
           we
           constantly
           deny
           ,
           that
           of
           so
           many
           testimonies
           as
           they
           are
           able
           to
           produce
           for
           the
           strength
           of
           negatiue
           arguments
           ,
           any
           one
           doth
           generally
           (
           which
           is
           the
           point
           in
           question
           )
           condemne
           either
           all
           opinions
           as
           false
           ,
           or
           all
           actions
           as
           vnlawfull
           ,
           which
           the
           scripture
           teacheth
           vs
           not
           .
           The
           most
           that
           can
           be
           collected
           out
           of
           thē
           is
           onely
           ,
           that
           in
           some
           cases
           a
           negatiue
           argument
           taken
           from
           scripture
           is
           strong
           ;
           whereof
           no
           man
           indued
           with
           iudgement
           can
           doubt
           .
           But
           doth
           the
           strength
           of
           some
           negatiue
           argumen●
           proue
           this
           kind
           of
           negatiue
           argument
           strong
           ,
           by
           force
           whereof
           all
           things
           are
           denied
           which
           Scripture
           affirmeth
           not
           ,
           or
           all
           things
           which
           Scripture
           prescribeth
           not
           ,
           condemned
           ▪
           The
           question
           betweene
           vs
           is
           concerning
           matter
           of
           action
           ,
           what
           things
           are
           lawfull
           or
           vnlawfull
           for
           men
           to
           do
           .
           The
           sentences
           alleaged
           out
           of
           the
           Fathers
           ,
           are
           as
           peremptory
           and
           as
           large
           in
           euery
           respect
           for
           matter
           of
           opinion
           ,
           as
           of
           action
           ▪
           which
           argueth
           that
           in
           truth
           they
           neuer
           meant
           any
           otherwise
           
           to
           tye
           the
           one
           then
           the
           other
           vnto
           scripture
           ,
           bothe
           being
           thereunto
           equally
           tyed
           ,
           as
           far
           as
           each
           is
           required
           in
           the
           same
           kind
           of
           necessitie
           vnto
           saluation
           .
           If
           therefore
           it
           be
           not
           vnlawful
           to
           know
           ,
           and
           with
           full
           perswasion
           to
           belieue
           ,
           much
           more
           then
           scripture
           alone
           doth
           teach
           ;
           if
           it
           be
           against
           all
           sense
           and
           reason
           to
           condemne
           the
           knowledge
           of
           so
           many
           arts
           and
           sciences
           as
           are
           otherwise
           learned
           then
           in
           holy
           scripture
           ,
           notwithstanding
           the
           manifest
           speeches
           of
           auncient
           Catholike
           fathers
           ,
           which
           seeme
           to
           close
           vp
           within
           the
           bosome
           thereof
           all
           manner
           good
           and
           lawfull
           knowledge
           ▪
           wherefore
           should
           their
           words
           be
           thought
           more
           effectuall
           ,
           to
           shew
           that
           we
           may
           not
           in
           deedes
           and
           practise
           ,
           then
           they
           are
           to
           proue
           that
           in
           speculation
           and
           knowledge
           ,
           we
           ought
           not
           to
           go
           any
           farther
           then
           the
           scripture
           ?
           Which
           scripture
           being
           giuen
           to
           teach
           matters
           of
           beliefe
           no
           lesse
           then
           of
           action
           ▪
           the
           Fathers
           must
           needs
           be
           ,
           and
           are
           euen
           as
           plaine
           against
           credit
           ,
           besides
           the
           relation
           ;
           as
           against
           practise
           ,
           without
           the
           iniunction
           of
           the
           scripture
           .
           Saint
           Augustine
           hath
           sayd
           ,
           
           
             Whether
             it
             be
             question
             of
             Christ
             ,
             or
             whether
             it
             be
             question
             of
             his
             Church
             ,
             or
             of
             what
             thing
             soeuer
             the
             question
             be
             ;
             I
             say
             not
             if
             we
             ,
             but
             if
             an
             Angell
             from
             heauen
             shall
             tell
             vs
             any
             thing
             beside
             that
             you
             haue
             receiued
             in
             the
             scripture
             vnder
             the
             Law
             and
             the
             Gospel
             ,
          
           
           
             let
             him
             be
             accursed
          
           .
           In
           like
           sort
           
             Tertullian
             ,
             We
             may
             not
             giue
             our selues
             this
             liberty
             to
             bring
             in
             any
             thing
             of
             our
             will
             ,
             nor
             choose
             any
             thing
             that
             other
             men
             bring
             in
             of
             their
             will
             ;
             we
             haue
             the
             Apostles
             themselues
             for
             authors
             ,
             which
             themselues
             brought
             nothing
             of
             their
             owne
             wil
             ,
          
           
           
             but
             the
             discipline
             which
             they
             receiued
             of
             Christ
             they
             deliuered
             faithfully
             vnto
             the
             people
             .
          
           In
           which
           place
           ,
           the
           name
           of
           discipline
           importeth
           not
           as
           they
           who
           alleage
           it
           would
           faine
           haue
           it
           construed
           ;
           but
           as
           any
           man
           who
           noteth
           the
           circumstance
           of
           the
           place
           ,
           and
           the
           occasion
           of
           vttering
           the
           words
           ,
           will
           easily
           acknowledge
           ;
           euen
           the
           selfe
           same
           thing
           it
           signifieth
           which
           the
           name
           of
           doctrine
           doth
           ,
           and
           as
           well
           might
           the
           one
           as
           the
           other
           there
           haue
           bene
           vsed
           .
           
           To
           helpe
           them
           farther
           ,
           doth
           not
           Saint
           Ierome
           after
           the
           selfe
           same
           maner
           dispute
           ,
           
             We
             beleeue
             it
             not
             because
             we
             reade
             it
             not
             ?
          
           Yea
           ,
           
             We
             ought
             not
             so
             much
             as
             to
             knowe
             the
             things
             which
             the
             booke
             of
             the
             Lawe
             containeth
             not
             ,
          
           
           sayth
           Saint
           Hilarie
           .
           Shall
           we
           hereupon
           then
           conclude
           that
           we
           may
           not
           take
           knowledge
           of
           ,
           or
           giue
           credit
           vnto
           any
           thing
           ,
           which
           sense
           or
           experience
           or
           report
           or
           art
           doth
           propose
           ,
           vnlesse
           we
           find
           the
           same
           in
           scripture
           ?
           No
           ,
           it
           is
           too
           plaine
           that
           so
           farre
           to
           extend
           their
           speeches
           ,
           is
           to
           wrest
           them
           against
           their
           true
           intent
           and
           meaning
           .
           To
           vrge
           any
           thing
           vpon
           the
           Church
           ,
           requiring
           thereunto
           that
           religious
           assent
           of
           Christian
           beliefe
           ,
           wherewith
           the
           words
           of
           the
           holy
           Prophets
           are
           receiued
           ;
           to
           vrge
           any
           thing
           as
           part
           of
           that
           supernaturall
           and
           Celestially
           reuealed
           truth
           which
           God
           hath
           taught
           ,
           and
           not
           to
           shewe
           it
           in
           Scripture
           ,
           this
           did
           the
           auncient
           Fathers
           euermore
           thinke
           vnlawfull
           ,
           impious
           ,
           execrable
           .
           And
           thus
           as
           their
           speeches
           were
           meant
           ,
           so
           by
           vs
           they
           must
           be
           restrained
           .
           As
           for
           those
           alleaged
           words
           of
           Cyprian
           ,
           
           
             The
             christian
             religion
             shall
             find
             ,
             that
             out
             of
             this
             scripture
             ,
             rules
             of
             all
             doctrines
             haue
             spr●ng
             ,
             and
             that
             from
             hence
             doth
             spring
             and
             hether
             doth
             returne
             whatsoeuer
             the
             Ecclesiasticall
             discipline
             doth
             cōteine
             :
          
           surely
           this
           place
           would
           neuer
           haue
           bin
           brought
           forth
           in
           this
           cause
           ,
           if
           it
           had
           bene
           but
           once
           read
           ouer
           in
           the
           author
           himselfe
           out
           of
           whom
           it
           is
           cited
           .
           For
           the
           words
           are
           vttered
           concerning
           that
           one
           principall
           commaundement
           of
           loue
           ,
           in
           the
           honour
           whereof
           he
           speaketh
           after
           this
           sort
           :
           
           
             Surely
             this
             commaundement
             containeth
             the
             Law
             and
             the
             Prophets
             ,
             and
             in
             this
             one
             word
             is
             the
             abridgement
             of
             al
             the
             volumes
             of
             scripture
             .
             This
             nature
             and
             reason
             and
             the
             authority
             of
             thy
             word
             O
             Lord
             doth
             proclaime
             ,
          
           
           
             this
             we
             haue
             heard
             out
             of
             thy
             mouth
             ,
             herein
             the
             perfection
             of
             all
             religion
             doth
             consist
             .
             This
             is
             the
             first
             commandement
             and
             the
             last
             :
             thing
             being
             written
             in
             the
             booke
             of
             life
             ,
             is
             (
             as
             it
             were
             )
             an
             euerlasting
             lesson
             both
             to
             men
             and
             Angels
             .
             Let
             Christian
             religion
             reade
             this
             one
             word
             ,
             and
             meditate
             vpon
             this
             commaundement
             ,
             and
             out
             of
             this
             scripture
             it
             shall
             find
             the
             rules
             of
             all
             learning
             to
             haue
             sprung
             ,
             and
             from
             hence
             to
             haue
             risen
             ,
             and
             hither
             to
             returne
             ,
             whatsoeuer
             the
             Ecclesiasticall
             discipline
             containeth
             ;
             and
             that
             in
             all
             things
             it
             is
             vaine
             and
             bootelesse
             which
             charity
             confirmeth
             not
             .
          
           Was
           this
           a
           sentence
           (
           trow
           you
           )
           of
           so
           great
           force
           to
           proue
           that
           Scripture
           is
           the
           onely
           rule
           of
           all
           the
           actions
           of
           men
           ?
           Might
           they
           not
           hereby
           euen
           as
           well
           proue
           ,
           that
           one
           commandement
           of
           Scripture
           is
           the
           onely
           rule
           of
           all
           things
           ,
           and
           so
           exclude
           the
           rest
           of
           the
           Scripture
           ,
           as
           now
           they
           do
           all
           meanes
           besides
           Scripture
           ?
           But
           thus
           it
           fareth
           when
           too
           much
           desire
           of
           contradiction
           causeth
           our
           speech
           rather
           to
           passe
           by
           number
           ,
           then
           to
           stay
           for
           waight
           .
           Well
           ,
           but
           Tertullian
           doth
           in
           this
           case
           speake
           yet
           more
           plainely
           :
           
           
             The
             scripture
          
           ▪
           sayth
           he
           ,
           
             denieth
             what
             it
             noteth
             not
          
           :
           which
           are
           indeed
           the
           words
           of
           Tertullian
           .
           But
           what
           ?
           the
           scripture
           reckoneth
           vp
           the
           Kings
           of
           Israell
           ,
           and
           amongst
           those
           Kings
           Dauid
           :
           the
           scripture
           reckoneth
           vp
           the
           sonnes
           of
           Dauid
           ,
           and
           amongst
           those
           sonnes
           Salomon
           .
           To
           proue
           that
           amongst
           the
           Kings
           of
           Israell
           there
           was
           no
           Dauid
           but
           only
           one
           ,
           no
           Salomon
           but
           one
           in
           the
           sonnes
           of
           
             Dauid
             ,
             Tertullians
          
           argument
           will
           fitly
           proue
           .
           For
           in
           as
           much
           as
           the
           scripture
           did
           propose
           to
           recken
           vp
           all
           ,
           if
           there
           were
           moe
           it
           would
           haue
           named
           them
           .
           In
           this
           case
           
             the
             scripture
             doth
             deny
             the
             thing
             it
             noteth
             not
             .
          
           Howbeit
           I
           could
           not
           but
           thinke
           that
           man
           to
           do
           me
           some
           peece
           of
           manifest
           iniury
           ,
           which
           would
           hereby
           fasten
           vpon
           me
           a
           generall
           opinion
           ,
           as
           if
           I
           did
           thinke
           the
           scripture
           to
           deny
           the
           very
           raigne
           of
           King
           Henry
           the
           eight
           ,
           because
           it
           no
           where
           noteth
           that
           any
           such
           King
           did
           raigne
           .
           Tertullians
           speech
           is
           probable
           concerning
           such
           matter
           as
           he
           there
           speaketh
           of
           .
           There
           was
           ,
           saith
           Tertullian
           ,
           no
           second
           Lamech
           like
           to
           him
           that
           had
           two
           wiues
           ;
           the
           scripture
           denieth
           what
           it
           noteth
           not
           .
           As
           therefore
           it
           noteth
           one
           such
           to
           haue
           bene
           in
           that
           age
           of
           the
           world
           ;
           so
           had
           there
           beene
           moe
           ,
           it
           would
           by
           likelihood
           as
           well
           haue
           noted
           many
           as
           one
           .
           What
           infer
           we
           now
           hereupon
           ?
           
             There
             was
             no
             second
             Lamech
             ;
             the
             scripture
             denieth
             what
             it
             noteth
             not
             .
          
           Were
           it
           consonant
           vnto
           reason
           to
           diuorce
           these
           two
           sentences
           ,
           the
           former
           of
           which
           doth
           shew
           how
           the
           later
           is
           restrained
           ;
           and
           not
           marking
           the
           former
           ,
           to
           conclude
           by
           the
           later
           of
           them
           ,
           that
           simply
           whatsoeuer
           any
           man
           at
           this
           day
           doth
           thinke
           true
           ,
           is
           by
           the
           scripture
           denied
           ,
           vnlesse
           it
           be
           there
           affirmed
           to
           be
           true
           ?
           I
           wonder
           that
           a
           cause
           so
           weake
           and
           feeble
           hath
           bene
           so
           much
           persisted
           in
           .
           But
           to
           come
           vnto
           those
           their
           sentences
           wherein
           matters
           of
           action
           are
           more
           apparantly
           touched
           ;
           the
           name
           of
           Tertullian
           is
           as
           before
           ,
           
           so
           here
           againe
           pretended
           ;
           who
           writing
           vnto
           his
           wife
           two
           bookes
           ,
           and
           exhorting
           her
           in
           the
           one
           to
           liue
           a
           widdow
           ,
           in
           case
           God
           before
           her
           should
           take
           him
           vnto
           his
           mercy
           ;
           and
           in
           the
           other
           ,
           if
           she
           did
           marry
           ,
           yet
           not
           to
           ioyne
           her selfe
           to
           
           an
           infidel
           ,
           as
           in
           those
           times
           some
           widowes
           Christian
           had
           done
           for
           the
           aduancement
           of
           their
           estate
           in
           this
           present
           world
           ,
           he
           vrgeth
           very
           earnestly
           Saint
           Paules
           words
           ,
           
             onely
             in
             the
             Lord
          
           :
           whereupon
           he
           demaundeth
           of
           them
           that
           thinke
           they
           may
           do
           the
           contrary
           ,
           what
           Scripture
           they
           can
           shew
           where
           God
           hath
           dispensed
           and
           graunted
           licence
           to
           do
           against
           that
           which
           the
           blessed
           Apostle
           so
           strictly
           doth
           inioyne
           .
           And
           because
           in
           defence
           it
           might
           perhaps
           be
           replied
           ,
           seeing
           God
           doth
           will
           that
           couples
           which
           are
           maried
           when
           bothe
           are
           infidels
           ,
           if
           either
           party
           chaunce
           to
           be
           after
           conuerted
           vnto
           Christianity
           ,
           this
           should
           not
           make
           separation
           betweene
           them
           ,
           as
           long
           as
           the
           vnconuerted
           was
           willing
           to
           reteine
           the
           other
           on
           whom
           the
           grace
           of
           Christ
           had
           shined
           ;
           wherefore
           then
           should
           that
           let
           the
           making
           of
           mariage
           ,
           which
           doth
           not
           dissolue
           mariage
           being
           made
           ?
           after
           great
           reasons
           shewed
           why
           God
           doth
           in
           Conuerts
           being
           maried
           allow
           continuance
           with
           infidels
           ,
           and
           yet
           disallow
           that
           the
           faithfull
           when
           they
           are
           free
           should
           enter
           into
           bonds
           of
           wedlocke
           with
           such
           ,
           concludeth
           in
           the
           end
           concerning
           those
           women
           that
           so
           mary
           ,
           
             They
             that
             please
             not
             the
             Lord
             ,
             do
             euen
             thereby
             offend
             the
             Lord
             ,
          
           
           
             they
             do
             euen
             thereby
             throw
             themselues
             into
             euill
             :
          
           that
           is
           to
           say
           ,
           while
           they
           please
           him
           not
           by
           marying
           in
           him
           ,
           they
           do
           that
           whereby
           they
           incurre
           his
           displeasure
           ,
           they
           〈◊〉
           an
           offer
           of
           themselues
           into
           the
           seruice
           of
           that
           enemy
           with
           whose
           seruants
           they
           linke
           themselues
           in
           so
           neere
           a
           bond
           .
           What
           one
           syllable
           is
           there
           in
           all
           this
           ,
           preiudiciall
           any
           way
           to
           that
           which
           we
           hold
           ?
           For
           the
           words
           of
           Tertullian
           as
           they
           are
           by
           them
           alleaged
           ,
           are
           two
           wayes
           misunderstood
           ;
           both
           in
           the
           former
           part
           ,
           where
           that
           is
           extended
           generally
           to
           
             all
             things
          
           in
           the
           neuter
           gender
           ,
           which
           he
           speaketh
           in
           the
           feminine
           gender
           of
           womens
           persons
           ;
           and
           in
           the
           later
           ,
           where
           
             receiued
             with
             hurt
          
           ,
           is
           put
           in
           stead
           of
           
             wilfull
             incurring
             that
             which
             is
             euill
             .
          
           And
           so
           in
           summe
           Tertullian
           doth
           neither
           meane
           nor
           say
           as
           is
           pretended
           ,
           
             Whatsoeuer
             pleaseth
             not
             the
             Lord
             displeaseth
             him
             ,
             and
             with
             hurt
             is
             receiued
          
           ;
           but
           
             Those
             women
             that
             please
             not
             the
             Lord
          
           by
           their
           kind
           of
           marying
           ,
           
             do
             euen
             thereby
             offend
             the
             Lord
             ,
             they
             do
             euen
             thereby
             throw
             themselues
             into
             euill
             .
          
           Somewhat
           more
           shew
           there
           is
           in
           a
           second
           place
           of
           Tertullian
           ,
           which
           notwithstanding
           ,
           when
           we
           haue
           examined
           it
           ,
           will
           be
           found
           as
           the
           rest
           are
           .
           The
           Romaine
           Emperours
           custome
           was
           at
           certaine
           solemne
           times
           to
           bestowe
           on
           his
           souldiers
           a
           Donatiue
           ;
           
           which
           Donatiue
           they
           receiued
           ,
           
           wearing
           garlands
           vpon
           their
           heads
           .
           There
           were
           in
           the
           time
           of
           the
           Emperors
           Seuerus
           and
           Antoninus
           ,
           many
           who
           being
           souldiers
           ,
           had
           bene
           conuerted
           vnto
           Christ
           ,
           and
           notwithstanding
           continued
           still
           in
           that
           militarie
           course
           of
           life
           .
           In
           which
           number
           ,
           one
           man
           there
           was
           amongst
           all
           the
           rest
           ,
           who
           at
           such
           a
           time
           comming
           to
           the
           Tribune
           of
           the
           army
           to
           receiue
           his
           Donatiue
           ,
           came
           but
           with
           a
           garland
           in
           his
           hand
           ,
           and
           not
           in
           such
           sort
           as
           others
           did
           .
           The
           Tribune
           offended
           hereat
           demaundeth
           ,
           what
           this
           great
           singularitie
           should
           meane
           .
           To
           whom
           the
           souldier
           ,
           
             Christianus
             sum
             ,
             I
             am
             a
             Christian.
          
           Many
           there
           were
           so
           besides
           him
           ,
           which
           yet
           did
           otherwise
           at
           that
           time
           ;
           whereupon
           grew
           a
           question
           ,
           whether
           a
           Christian
           souldier
           might
           herein
           do
           as
           the
           vnchristian
           did
           ,
           and
           
           weare
           ●s
           they
           wore
           .
           Many
           of
           them
           which
           were
           very
           sound
           in
           Christian
           beliefe
           ,
           did
           rather
           commend
           the
           zeale
           of
           this
           man
           ,
           then
           approue
           his
           action
           .
           Tertullian
           was
           at
           the
           same
           time
           a
           Montanist
           ,
           and
           an
           enemy
           vnto
           the
           Church
           for
           condemning
           that
           propheticall
           Spirite
           ,
           which
           Monta●●s
           and
           his
           followers
           did
           boast
           they
           had
           receiued
           ;
           as
           if
           in
           them
           Christ
           had
           performed
           his
           last
           promise
           ;
           as
           if
           to
           them
           he
           had
           sent
           the
           Spirit
           that
           should
           be
           their
           perfecter
           and
           finall
           instructer
           in
           the
           mysteries
           of
           Christian
           truth
           .
           Which
           exulceration
           of
           mind
           made
           him
           apt
           to
           take
           all
           occasions
           of
           contradiction
           .
           Wherefore
           in
           honour
           of
           that
           action
           ,
           and
           to
           gall
           their
           minds
           who
           did
           not
           so
           much
           commend
           it
           ,
           he
           wrote
           his
           booke
           
             De
             corona
             militis
          
           ,
           not
           dissembling
           the
           stomacke
           wherewith
           he
           wrote
           it
           .
           For
           first
           the
           man
           he
           commendeth
           as
           one
           more
           constant
           then
           the
           rest
           of
           his
           brethren
           ,
           
             Who
             presumed
          
           ,
           sayth
           he
           ,
           
             that
             they
             might
             well
             enough
             serue
             two
             Lords
             .
          
           
           Afterwards
           choller
           somewhat
           more
           rising
           within
           him
           ,
           he
           addeth
           ,
           
             It
             doth
             euen
             remaine
             that
             they
             should
             also
             deuise
             how
             to
             rid
             themselues
             of
             his
             martyrdomes
             ,
             towards
             the
             prophecies
             of
             whose
             holy
             spirit
             they
             haue
             already
             shewed
             their
             disdaine
             .
             They
             mutter
             that
             their
             good
             and
             long
             peace
             is
             now
             in
             hazard
             .
             I
             doubt
             not
             but
             some
             of
             them
             send
             the
             Scriptures
             before
             ,
             trusse
             vp
             bagge
             and
             baggage
             ,
             make
             themselues
             in
             a
             readinesse
             ,
             that
             they
             may
             flye
             from
             Citie
             to
             Citie
             .
             For
             that
             is
             the
             only
             point
             of
             the
             Gospell
             which
             they
             are
             carefull
             not
             to
             forget
             .
             I
             knowe
             euen
             their
             Pastors
             very
             well
             what
             men
             they
             are
             ,
             in
             peace
             Lions
             ,
             Harts
             in
             time
             of
             trouble
             and
             feare
             .
          
           Now
           these
           men
           ,
           saith
           
             Tertullian
             ,
             They
             must
             be
             aunswered
             where
             we
             do
             find
             it
             written
             in
             Scripture
          
           that
           a
           Christian
           man
           may
           not
           weare
           a
           garland
           .
           And
           as
           mens
           speeches
           vttered
           in
           heate
           of
           distempered
           affection
           ,
           haue
           often
           times
           much
           more
           egernes
           then
           waight
           ;
           ●o
           he
           that
           shall
           marke
           the
           proofes
           alleaged
           ,
           and
           the
           answers
           to
           things
           obiected
           in
           the
           booke
           ,
           will
           now
           and
           then
           perhaps
           espie
           the
           like
           imbecillity
           .
           Such
           is
           that
           argument
           whereby
           they
           that
           wore
           on
           their
           heads
           garlands
           ,
           are
           charged
           as
           transgressors
           of
           natures
           lawe
           ,
           and
           guilty
           of
           sacrilege
           against
           God
           the
           Lord
           of
           nature
           ,
           in
           as
           much
           as
           flowers
           in
           such
           sort
           worne
           ,
           can
           neither
           be
           smelt
           nor
           seene
           well
           by
           those
           that
           weare
           them
           ▪
           and
           God
           made
           flowers
           sweet
           and
           beautifull
           ,
           that
           being
           seene
           and
           smelt
           vnto
           ,
           they
           might
           so
           delight
           .
           Neither
           doth
           Tertullian
           bewray
           this
           weaknes
           in
           striking
           only
           ,
           but
           also
           in
           repelling
           their
           strokes
           with
           whom
           he
           contendeth
           .
           They
           aske
           sayth
           he
           ,
           
             What
             scripture
             is
             there
             which
             doth
             teach
             that
             we
             should
             not
             be
             crowned
             ?
             And
             what
             scripture
             is
             there
             which
             doth
             teach
             that
             we
             should
             ?
             For
             in
             requiring
             on
             the
             contrary
             part
             the
             aide
             of
             scripture
             ,
             they
             do
             giue
             sentence
             before
             hand
             that
             their
             part
             ought
             also
             by
             scripture
             to
             be
             aided
             .
          
           Which
           answer
           is
           of
           no
           great
           force
           .
           There
           is
           no
           necessitie
           ,
           that
           if
           I
           confesse
           I
           ought
           not
           to
           do
           that
           which
           the
           scripture
           forbiddeth
           me
           ,
           I
           should
           thereby
           acknowledge
           my selfe
           bound
           to
           do
           nothing
           which
           the
           Scripture
           commandeth
           me
           not
           .
           For
           many
           inducements
           besides
           Scripture
           may
           leade
           me
           to
           that
           ,
           which
           if
           scripture
           be
           against
           ,
           they
           all
           giue
           place
           ,
           and
           are
           of
           no
           value
           ▪
           yet
           otherwise
           are
           strong
           and
           effectuall
           to
           perswade
           .
           VVhich
           thing
           himselfe
           well
           enough
           vnderstanding
           ,
           and
           being
           not
           ignorant
           that
           Scripture
           in
           many
           things
           doth
           neither
           commaund
           nor
           forbid
           ,
           but
           vse
           silence
           ;
           his
           resolution
           in
           fine
           is
           ;
           that
           in
           the
           Church
           a
           number
           of
           things
           are
           strictly
           obserued
           ▪
           whereof
           no
           law
           of
           scripture
           maketh
           mention
           one
           way
           or
           other
           ;
           that
           of
           things
           once
           receiued
           and
           confirmed
           by
           vse
           ,
           long
           vsage
           is
           a
           law
           sufficient
           ;
           that
           in
           ciuill
           affaires
           when
           there
           is
           no
           other
           law
           ▪
           custome
           it selfe
           doth
           stand
           for
           lawe
           ;
           that
           in
           as
           much
           as
           law
           doth
           
           stand
           vpon
           reason
           ,
           to
           alleage
           reason
           serueth
           as
           well
           as
           to
           cite
           scripture
           ;
           that
           whatsoeuer
           is
           reasonable
           ,
           the
           same
           is
           lawfull
           whosoeuer
           is
           author
           of
           it
           ;
           that
           the
           authoritie
           of
           Custome
           is
           great
           ;
           finally
           that
           the
           custome
           of
           Christians
           was
           then
           and
           had
           bene
           a
           long
           time
           not
           to
           weare
           garlands
           ,
           and
           therefore
           that
           vndoubtedly
           they
           did
           offend
           ,
           who
           presumed
           to
           violate
           such
           a
           custome
           by
           not
           obseruing
           that
           thing
           ,
           the
           very
           inueterate
           obseruation
           whereof
           was
           a
           law
           sufficient
           to
           bind
           all
           men
           to
           obserue
           it
           ,
           vnlesse
           they
           could
           shew
           some
           higher
           law
           ,
           some
           law
           of
           scripture
           to
           the
           cōtrary
           .
           This
           presupposed
           ,
           it
           may
           stand
           then
           very
           well
           with
           strength
           and
           soundnesse
           of
           reason
           ,
           euen
           thus
           to
           answer
           ;
           
             Whereas
             they
             aske
             what
             scripture
             forbiddeth
             them
             to
             weare
             a
             garland
             ,
             we
             are
             in
             this
             case
             rather
             to
             demaund
             what
             scripture
             commandeth
             them
             .
             They
             cannot
             here
             alleage
             that
             it
             is
             permitted
             which
             is
             not
             forbidden
             them
             :
             no
             ,
             that
             is
             forbidden
             them
             which
             is
             not
             permitted
             .
          
           For
           long
           receiued
           Custome
           forbidding
           them
           to
           do
           as
           they
           did
           (
           if
           so
           be
           it
           did
           forbid
           them
           )
           there
           was
           no
           excuse
           in
           the
           world
           to
           iustifie
           their
           act
           ,
           vnlesse
           in
           the
           scripture
           they
           could
           shewe
           some
           lawe
           ,
           that
           did
           licence
           them
           thus
           to
           breake
           a
           receiued
           custome
           .
           Now
           whereas
           in
           all
           the
           bookes
           of
           Tertullian
           besides
           ,
           there
           is
           not
           so
           much
           found
           as
           in
           that
           one
           ,
           to
           proue
           not
           onely
           that
           we
           may
           do
           ,
           but
           that
           we
           ought
           to
           do
           sundry
           things
           which
           the
           Scripture
           commaundeth
           not
           ;
           out
           of
           that
           verie
           booke
           these
           sentences
           are
           brought
           to
           make
           vs
           belieue
           that
           Tertullian
           was
           of
           a
           cleane
           contrary
           minde
           .
           We
           cannot
           therefore
           hereupon
           yeeld
           ,
           we
           cannot
           graunt
           ,
           that
           hereby
           is
           made
           manifest
           the
           argument
           of
           Scripture
           negatiuely
           to
           be
           of
           force
           ,
           not
           only
           in
           doctrine
           and
           ecclesiasticall
           discipline
           ,
           but
           euen
           in
           matters
           arbitrary
           .
           For
           Tertullian
           doth
           plainely
           hold
           euen
           in
           that
           booke
           ,
           that
           neither
           the
           matter
           which
           he
           intreateth
           of
           was
           arbitrary
           but
           necessarie
           ,
           in
           as
           much
           as
           the
           receaued
           custome
           of
           the
           Church
           did
           tye
           and
           bind
           them
           not
           to
           weare
           garlands
           as
           the
           Heathens
           did
           ;
           yea
           and
           further
           also
           he
           reckoneth
           vp
           particularly
           a
           number
           of
           things
           ,
           whereof
           he
           expresly
           concludeth
           ;
           
             Harum
             &
             aliarum
             eiusmodi
             disciplinarum
             si
             legem
             expostules
             scripturarum
             ,
             nullam
             inuenies
          
           ;
           which
           is
           as
           much
           as
           if
           he
           had
           sayd
           in
           expresse
           words
           ,
           Many
           things
           there
           are
           which
           concerne
           the
           discipline
           of
           the
           Church
           and
           the
           duties
           of
           men
           ,
           which
           to
           abrogate
           and
           take
           away
           ,
           the
           scriptures
           negatiuely
           vrged
           may
           not
           in
           any
           case
           perswade
           vs
           ,
           but
           they
           must
           be
           obserued
           ,
           yea
           although
           no
           scripture
           be
           found
           which
           requireth
           any
           such
           thing
           .
           Tertullian
           therefore
           vndoubtedly
           doth
           not
           in
           this
           booke
           shew
           himselfe
           to
           be
           of
           the
           same
           mind
           with
           them
           by
           whom
           his
           name
           is
           pretended
           .
        
         
           6
           But
           sith
           the
           sacred
           scriptures
           themselues
           affoord
           oftentimes
           such
           arguments
           as
           are
           taken
           from
           diuine
           authoritie
           both
           one
           way
           and
           other
           ,
           
           
             The
             Lord
             hath
             commaunded
             ,
             therefore
             it
             must
             be
          
           ;
           And
           againe
           in
           like
           sort
           ,
           
             He
             hath
             not
             ,
             therefore
             it
             must
             not
             be
          
           ;
           some
           certainty
           concerning
           this
           point
           seemeth
           requisite
           to
           be
           set
           downe
           .
           God
           himselfe
           can
           neither
           possibly
           erre
           ,
           nor
           leade
           into
           error
           .
           For
           this
           cause
           his
           testimonies
           ,
           whatsoeuer
           he
           affirmeth
           ,
           are
           alwaies
           truth
           and
           most
           infallible
           certainty
           .
           Yea
           further
           ,
           because
           the
           things
           that
           proceed
           frō
           him
           are
           perfect
           without
           any
           manner
           of
           defect
           or
           maime
           ;
           it
           cannot
           be
           but
           that
           the
           words
           of
           his
           mouth
           are
           absolute
           ,
           &
           lacke
           nothing
           which
           they
           should
           haue
           ,
           for
           performance
           of
           that
           thing
           whereunto
           they
           tend
           .
           Wherupon
           it
           followeth
           ,
           that
           the
           end
           being
           knowne
           wherunto
           he
           directeth
           his
           speech
           ,
           the
           argumēt
           euen
           negatiuely
           is
           euermore
           strōg
           &
           forcible
           ,
           cōcerning
           those
           things
           that
           are
           apparātly
           requisit
           vnto
           the
           
           same
           ende
           .
           As
           for
           example
           ,
           
           God
           intending
           to
           set
           downe
           sundry
           times
           that
           which
           in
           Angels
           is
           most
           excellent
           ,
           hath
           not
           any
           where
           spoken
           so
           highly
           of
           them
           as
           he
           hath
           of
           our
           Lord
           and
           Sauiour
           Iesus
           Christ
           ;
           therefore
           they
           are
           not
           in
           dignitie
           equall
           vnto
           him
           .
           It
           is
           the
           Apostle
           Saint
           Paules
           argument
           .
           The
           purpose
           of
           God
           was
           to
           teach
           his
           people
           ,
           both
           vnto
           whom
           they
           should
           offer
           sacrifice
           ▪
           and
           what
           sacrifice
           was
           to
           be
           offered
           .
           To
           burne
           their
           sonnes
           in
           fire
           vnto
           Baal
           hee
           did
           not
           commaund
           them
           ,
           he
           spake
           no
           such
           thing
           ▪
           neither
           came
           it
           into
           his
           mind
           :
           therefore
           this
           they
           ought
           not
           to
           haue
           done
           .
           VVhich
           argument
           the
           Prophet
           Ieremie
           vseth
           more
           then
           once
           ,
           as
           being
           so
           effectuall
           and
           strong
           ,
           that
           although
           the
           thing
           hee
           reproueth
           were
           not
           onely
           not
           commaunded
           but
           forbidden
           them
           ,
           and
           that
           expresly
           ;
           
           yet
           the
           Prophet
           chooseth
           rather
           to
           charge
           them
           with
           the
           fault
           of
           making
           a
           lawe
           vnto
           themselues
           ,
           then
           with
           the
           crime
           of
           transgressing
           a
           lawe
           which
           God
           had
           made
           .
           For
           when
           the
           Lord
           hath
           once
           himselfe
           precisely
           set
           downe
           a
           forme
           of
           executing
           that
           wherein
           we
           are
           to
           serue
           him
           ,
           the
           fault
           appeareth
           greater
           to
           do
           that
           which
           we
           are
           not
           ,
           then
           not
           to
           do
           that
           which
           we
           are
           commaunded
           .
           In
           this
           we
           seeme
           to
           charge
           the
           Lawe
           of
           God
           with
           hardnesse
           onely
           ▪
           in
           that
           with
           foolishnesse
           ;
           in
           this
           we
           shew
           our selues
           weake
           and
           vnapt
           to
           be
           doers
           of
           his
           will
           ,
           in
           that
           we
           take
           vpon
           vs
           to
           be
           controllers
           of
           his
           wisedome
           ;
           in
           this
           we
           faile
           to
           performe
           the
           thing
           which
           God
           seeth
           meete
           ,
           conuenient
           and
           good
           ,
           in
           that
           we
           presume
           to
           see
           what
           is
           meete
           and
           conuenient
           better
           then
           God
           himselfe
           .
           In
           those
           actions
           therefore
           the
           whole
           forme
           whereof
           God
           hath
           of
           purpose
           set
           downe
           to
           be
           obserued
           ,
           we
           may
           not
           otherwise
           do
           then
           exactly
           as
           he
           hath
           prescribed
           ;
           in
           such
           things
           negatiue
           arguments
           are
           strong
           .
           Againe
           ,
           with
           a
           negatiue
           argument
           Dauid
           is
           pressed
           concerning
           the
           purpose
           he
           had
           to
           build
           a
           Temple
           vnto
           the
           Lord
           ;
           
             Thus
             sayth
             the
             Lord
             ,
             thou
             shalt
             not
             build
             me
             an
             house
             to
             dwell
             in
             .
             
             Wheresoeuer
             I
             haue
             walked
             with
             all
             Israell
             ,
             spake
             I
             one
             word
             to
             any
             of
             the
             Iudges
             of
             Israel
             ,
             whom
             I
             commaunded
             to
             feed
             my
             people
             ,
             saying
             ▪
             Why
             haue
             ye
             not
             built
             me
             an
             house
             ?
          
           The
           Iewes
           vrged
           with
           a
           negatiue
           argument
           touching
           the
           ayde
           which
           they
           sought
           at
           the
           hands
           of
           the
           King
           of
           AEgypt
           ,
           
             Woe
             to
             those
             rebellious
             children
          
           (
           sayth
           the
           Lord
           )
           
             which
             walke
             forth
             to
             go
             downe
             into
             AEgypt
             ,
          
           
           
             and
             haue
             not
             asked
             counsell
             at
             my
             mouth
             ,
             to
             strengthen
             themselues
             with
             the
             strength
             of
             Pharao
             .
          
           Finally
           ,
           the
           league
           of
           Ioshua
           with
           the
           Gabeonites
           is
           likewise
           with
           a
           negatiue
           argument
           touched
           .
           It
           was
           not
           as
           it
           should
           be
           :
           And
           why
           ?
           The
           Lord
           gaue
           them
           not
           that
           aduise
           ;
           
             They
             sought
             not
             counsell
             at
             the
             mouth
             of
             the
             Lord.
          
           By
           the
           vertue
           of
           which
           examples
           ▪
           
           if
           any
           man
           should
           suppose
           the
           force
           of
           negatiue
           arguments
           approued
           ,
           when
           they
           are
           taken
           from
           Scripture
           in
           such
           sort
           as
           we
           in
           this
           question
           are
           pressed
           therewith
           ,
           they
           greatly
           deceiue
           themselues
           .
           For
           vnto
           which
           of
           all
           
           these
           was
           it
           said
           ,
           that
           they
           had
           done
           amisse
           in
           purposing
           to
           do
           ,
           or
           in
           doing
           any
           thing
           at
           all
           which
           
             the
             Scripture
          
           commanded
           them
           not
           ?
           Our
           question
           is
           ,
           whether
           all
           be
           sinne
           which
           is
           done
           without
           direction
           by
           scripture
           ,
           and
           not
           whether
           the
           Israelites
           did
           at
           any
           time
           amisse
           by
           following
           their
           owne
           minds
           ,
           without
           asking
           counsell
           of
           God.
           No
           ,
           it
           was
           that
           peoples
           singular
           priuiledge
           ,
           a
           fauour
           which
           God
           vouchfafed
           them
           aboue
           the
           rest
           of
           the
           world
           ,
           that
           in
           the
           affaires
           of
           their
           estate
           ,
           which
           were
           not
           determinable
           one
           way
           or
           other
           by
           the
           scripture
           ,
           himselfe
           gaue
           them
           extraordinarily
           direction
           and
           counsell
           as
           oft
           as
           they
           sought
           it
           at
           his
           hands
           .
           Thus
           God
           did
           first
           by
           speech
           vnto
           Moses
           ;
           after
           by
           Vrim
           and
           Thummim
           vnto
           Priests
           ;
           lastly
           by
           dreames
           and
           visions
           vnto
           Prophets
           ,
           from
           whom
           in
           such
           cases
           they
           were
           to
           receiue
           the
           aunswere
           of
           God.
           Concerning
           Iosua
           therefore
           thus
           spake
           the
           Lord
           vnto
           Moses
           saying
           ,
           
           
             He
             shall
             stand
             before
             Eleazar
             the
             Priest
             ,
             who
             shall
             aske
             counsell
             for
             him
             by
             the
             iudgement
             of
             Vrim
             before
             the
             Lord
          
           :
           whereof
           had
           Iosua
           bene
           mindfull
           ,
           the
           fraud
           of
           the
           Gabeonites
           could
           not
           so
           smoothly
           haue
           past
           vnespied
           till
           there
           was
           no
           helpe
           .
           The
           Iewes
           had
           Prophets
           to
           haue
           resolued
           them
           from
           the
           mouth
           of
           God
           himselfe
           ,
           whether
           Egyptian
           aides
           should
           profite
           them
           yea
           or
           no
           :
           but
           they
           thought
           themselues
           wise
           enough
           ,
           and
           him
           vnworthy
           to
           be
           of
           their
           Counsell
           .
           In
           this
           respect
           therfore
           was
           their
           reproofe
           ,
           though
           sharpe
           ,
           yet
           iust
           ,
           albeit
           there
           had
           bene
           no
           charge
           precisely
           geuen
           them
           that
           they
           should
           alwayes
           take
           heed
           of
           Egypt
           .
           But
           as
           for
           Dauid
           ,
           to
           thinke
           that
           he
           did
           euill
           in
           determining
           to
           build
           God
           a
           Temple
           ,
           because
           there
           was
           in
           scripture
           no
           commandement
           that
           he
           should
           build
           it
           ,
           were
           very
           iniurious
           :
           the
           purpose
           of
           his
           hart
           was
           religious
           and
           godly
           ,
           
           the
           act
           most
           worthy
           of
           honour
           and
           renowne
           ;
           neither
           could
           Nathan
           choose
           but
           admire
           his
           vertuous
           intent
           ,
           exhort
           him
           to
           go
           forward
           ,
           and
           beseech
           God
           to
           prosper
           him
           therein
           .
           But
           God
           saw
           the
           endlesse
           troubles
           which
           Dauid
           should
           be
           subiect
           vnto
           during
           the
           whole
           time
           of
           his
           regiment
           ,
           and
           therefore
           gaue
           charge
           to
           differre
           so
           good
           a
           worke
           till
           the
           dayes
           of
           tranquilitie
           and
           peace
           ,
           wherein
           it
           might
           without
           interruption
           be
           performed
           .
           Dauid
           supposed
           that
           it
           could
           not
           stand
           with
           the
           duty
           which
           he
           owed
           vnto
           God
           ,
           to
           set
           himselfe
           in
           an
           house
           of
           Cedar
           trees
           ,
           and
           to
           behold
           the
           Arke
           of
           the
           Lords
           Couenant
           vnsetled
           .
           This
           opinion
           the
           Lord
           abateth
           ,
           by
           causing
           Nathan
           to
           shew
           him
           plainely
           ,
           that
           it
           should
           be
           no
           more
           imputed
           vnto
           him
           for
           a
           fault
           ,
           then
           it
           had
           bene
           vnto
           the
           Iudges
           of
           Israell
           before
           him
           ,
           his
           case
           being
           the
           same
           which
           theirs
           was
           ,
           their
           times
           not
           more
           vnquiet
           then
           his
           ,
           nor
           more
           vnfit
           for
           such
           an
           action
           .
           Wherefore
           concerning
           the
           force
           of
           negatiue
           arguments
           so
           taken
           from
           the
           authority
           of
           Scripture
           as
           by
           vs
           they
           are
           denied
           ,
           
           there
           is
           in
           all
           this
           lesse
           then
           nothing
           .
           And
           touching
           that
           which
           vnto
           this
           purpose
           is
           borrowed
           frō
           the
           controuersies
           sometime
           handled
           betweene
           
             M.
             Harding
          
           ,
           and
           the
           worthiest
           Diuine
           that
           Christendome
           hath
           bred
           for
           the
           space
           of
           some
           hūdreds
           of
           yeres
           ,
           who
           being
           brought
           vp
           together
           in
           one
           Vniuersitie
           ,
           it
           fell
           out
           in
           them
           which
           was
           spoken
           of
           two
           others
           ,
           
             They
             learned
             in
             the
             same
             ,
             that
             which
             in
             contrary
             Cāps
             they
             did
             practise
             :
          
           Of
           these
           two
           the
           one
           obiecting
           that
           with
           vs
           arguments
           taken
           from
           authority
           negatiuely
           are
           ouer
           common
           ,
           
           the
           Bishops
           answer
           hereunto
           is
           ,
           that
           
             This
             kind
             of
             argument
             is
             thought
             to
             be
             good
             ,
          
           
           
             whensoeuer
             proofe
             is
             taken
             of
             Gods
             word
             ,
             and
             is
             vsed
             not
             only
             by
             vs
             ,
             but
             also
             by
             Saint
             Paul
             ,
          
           
           
             and
             by
             many
             of
             the
             Catholique
             Fathers
             .
             Saint
             Paule
             saith
             ,
             God
             said
             not
             vnto
             Abraham
             ,
             In
             thy
             seeds
             all
             the
             nations
             of
             the
             earth
             shall
             be
             blessed
             ,
             but
             in
             thy
             seed
             which
             is
             Christ
             ,
             and
             thereof
             he
             thought
             he
             made
             a
             good
             argument
             .
             Likewise
             sayth
             Origen
             ,
             The
             bread
             which
             the
             Lord
             gaue
             vnto
             his
             disciples
             ,
             saying
             vnto
             them
             ,
             Take
             and
             eate
             ,
             he
             differred
             not
             ,
          
           
           
             nor
             commanded
             to
             be
             reserued
             till
             the
             next
             day
             .
             Such
             arguments
             Origen
             and
             other
             learned
             Fathers
             thought
             to
             stand
             for
             good
             ,
             whatsoeuer
             misliking
             Maister
             Harding
             hath
             found
             in
             thē
             .
             This
             kind
             of
             proofe
             is
             thought
             to
             hold
             in
             Gods
             commaundements
             ,
             for
             that
             they
             be
             full
             and
             perfect
             ,
             and
             God
             hath
             specially
             charged
             vs
             ,
             that
             we
             should
             neither
             put
             to
             them
             ,
             nor
             take
             fro
             them
             :
             and
             therefore
             it
             seemeth
             good
             vnto
             them
             that
             haue
             learned
             of
             Christ
             ,
             Vnus
             est
             magister
             vester
             Christus
             ,
             &
             haue
             heard
             the
             voyce
             of
             God
             the
             Father
             from
             heauen
             ,
          
           
           
           
             Ipsum
             au●ite
             .
             But
             vnto
             them
             that
             adde
             to
             the
             word
             of
             God
             what
             them
             listeth
             ,
             and
             make
             Gods
             will
             subiect
             vnto
             their
             will
             ,
             and
             breake
             Gods
             commaundements
             for
             their
             owne
             traditions
             sake
             ,
             vnto
             them
             is
             seemeth
             not
             good
             .
          
           Againe
           ,
           the
           English
           Apologie
           alleaging
           the
           example
           of
           the
           Greekes
           how
           they
           haue
           neither
           priuate
           Masses
           ,
           nor
           mangled
           Sacraments
           ,
           
           nor
           Purgatories
           ,
           nor
           pardons
           ;
           it
           pleaseth
           Maister
           Harding
           to
           iest
           out
           the
           matter
           ,
           to
           vse
           the
           helpe
           of
           his
           wits
           where
           strength
           of
           truth
           failed
           him
           ,
           &
           to
           answer
           with
           scoffing
           at
           negatiues
           .
           The
           Bishops
           defence
           in
           this
           case
           is
           ,
           
             The
             auncient
             learned
             Fathers
             hauing
             to
             deale
             with
             impudent
             heretiques
             ,
             that
             in
             defence
             of
             their
             errors
             auouched
             the
             iudgement
             of
             all
             the
             old
             Bishops
             and
             Doctors
             that
             had
             bene
             before
             them
             ,
             and
             the
             generall
             consent
             of
             the
             primitiue
             and
             whole
             vniuersall
             Church
             ,
             and
             that
             with
             as
             good
             regard
             of
             truth
             ,
             and
             as
             faithfully
             as
             you
             do
             now
             ;
             the
             better
             to
             discouer
             the
             shamelesse
             boldnes
             &
             nakednes
             of
             their
             doctrine
             ,
             were
             oftentimes
             likewise
             forced
             to
             vse
             the
             negatiue
             ,
             &
             so
             to
             driue
             the
             same
             heretiques
             as
             we
             do
             you
             ,
             to
             proue
             their
             affirmatiues
             ,
             which
             thing
             to
             do
             it
             was
             neuer
             possible
             .
             The
             ancient
             father
             Irenaeus
             thus
             stayed
             himselfe
             ,
             as
             we
             do
             by
             the
             negatiue
             ,
             Hoc
             neque
             Prophetae
             praedicauerunt
             ,
             néque
             Dominus
             docuit
             ,
             néque
             Apostoli
             tradiderunt
             ,
          
           
           
             This
             thing
             neither
             did
             the
             Prophets
             publish
             ,
             nor
             our
             Lord
             teach
             ,
             nor
             the
             Apostles
             deliuer
             .
             By
             a
             like
             negatiue
             Chrysostome
             saith
             ,
             This
             tree
             neither
             Paule
             planted
             ,
          
           
           
             nor
             Apollo
             watered
             ,
             nor
             God
             increased
             .
             In
             like
             sort
             Leo
             saith
             ,
             What
             needeth
             it
             to
             beleeue
             that
             thing
             that
             neither
             the
             Lawe
             hath
             taught
             ,
             nor
             the
             Prophets
             haue
             spoken
             ,
          
           
           
             nor
             the
             Gospell
             hath
             preached
             ,
             nor
             the
             Apostles
             haue
             deliuered
             ?
             And
             againe
             ,
             How
             are
             the
             new
             deuises
             brought
             in
             that
             our
             Fathers
             neuer
             knew
             ?
             S.
             Augustine
             hauing
             reekoned
             vp
             a
             great
             number
             of
             the
             Bishops
             of
             Rome
             ,
             by
             a
             generall
             negatiue
             saith
             thus
             ,
             In
             all
             this
             order
             of
             succession
             of
             Bishops
             ,
          
           
           
             there
             is
             not
             one
             Bishop
             found
             that
             was
             a
             Donatist
             ▪
             Saint
             Gregory
             being
             himselfe
             a
             Bishop
             of
             Rome
             ,
             and
             writing
             against
             the
             title
             of
             vniuersall
             Bishop
             ,
             saith
             thus
             ,
             None
             of
             all
             my
             predecessors
             euer
             consented
             to
             vse
             this
             vngodly
             title
             ,
             No
             Bishop
             of
             Rome
             euer
             tooke
             vpon
             him
             this
             name
             of
             Singularity
             .
             By
             such
             negatiues
             ,
             M.
             Harding
             ,
             we
             reproue
             the
             vanity
             and
             nouelty
             of
             your
             religion
             ;
             we
             tell
             you
             none
             of
             the
             catholique
             ancient
             learned
             Fathers
             either
             Greeke
             or
             Latine
             euer
             vsed
             either
             your
             priuate
             Masse
             ,
             or
             your
             halfe
             communion
             ,
             or
             your
             barbarous
             vnknowne
             prayers
             .
             Paule
             neuer
             planted
             them
             ,
             Apollo
             neuer
             watered
             them
             ,
             God
             neuer
             increased
             them
             ,
             they
             are
             of
             your selues
             ,
             they
             are
             not
             of
             God.
          
           In
           all
           this
           there
           is
           not
           a
           syllable
           which
           any
           way
           crosseth
           vs.
           For
           cōcerning
           arguments
           negatiue
           euen
           taken
           from
           humane
           authority●
           ,
           they
           are
           here
           proued
           to
           be
           in
           some
           cases
           very
           strong
           and
           forcible
           .
           They
           are
           not
           in
           our
           estimation
           idle
           reproofes
           ,
           when
           the
           authors
           of
           needlesse
           innouations
           are
           opposed
           with
           such
           negatiues
           ,
           as
           that
           of
           
             Leo
             ,
             How
             are
             
             these
             new
             deuises
             brought
             in
             which
             our
             fathers
             neuer
             knew
             ?
          
           When
           their
           graue
           and
           reuerend
           superiours
           do
           recken
           vp
           vnto
           them
           ,
           as
           Augustine
           did
           vnto
           the
           Donatists
           ,
           large
           Catalogues
           of
           Fathers
           wondered
           at
           for
           their
           wisdome
           ,
           piety
           ,
           and
           learning
           ,
           amongst
           whom
           for
           so
           many
           ages
           before
           vs
           ,
           no
           one
           did
           euer
           so
           thinke
           of
           the
           Churches
           affaires
           ,
           as
           now
           the
           world
           doth
           begin
           to
           be
           perswaded
           ;
           surely
           by
           vs
           they
           are
           not
           taught
           to
           take
           exception
           hereat
           ,
           because
           such
           arguments
           are
           negatiue
           .
           Much
           lesse
           when
           the
           like
           are
           taken
           from
           the
           sacred
           authority
           of
           Scripture
           ,
           if
           the
           matter
           it selfe
           do
           beare
           them
           .
           For
           in
           truth
           the
           question
           is
           not
           ,
           whether
           an
           argument
           from
           scripture
           negatiuely
           may
           be
           good
           ,
           but
           whether
           it
           be
           so
           generally
           good
           ,
           that
           in
           all
           actions
           men
           may
           vrge
           it
           .
           The
           fathers
           I
           graunt
           do
           vse
           very
           generall
           and
           large
           tearmes
           ,
           euen
           as
           Hiero
           the
           King
           did
           in
           speaking
           of
           
             Archimedes
             ,
             From
             henceforward
             whatsoeuer
             Archimedes
             speaketh
             ,
             it
             must
             be
             belieued
             .
          
           His
           meaning
           was
           not
           that
           Archimedes
           could
           simply
           in
           nothing
           be
           deceiued
           ,
           but
           that
           he
           had
           in
           such
           sort
           approued
           his
           skill
           ,
           that
           he
           seemed
           worthy
           of
           credit
           for
           euer
           after
           in
           matters
           appertaining
           vnto
           the
           science
           he
           was
           skilfull
           in
           .
           In
           speaking
           thus
           largely
           it
           is
           presumed
           ,
           that
           mens
           speeches
           will
           be
           taken
           according
           to
           the
           matter
           whereof
           they
           speake
           .
           Let
           any
           man
           therefore
           that
           carieth
           indifferency
           of
           iudgement
           ,
           peruse
           the
           Bishops
           speeches
           ,
           and
           consider
           well
           of
           those
           negatiues
           concerning
           scripture
           ,
           which
           he
           produceth
           out
           of
           
             Irenaeus
             ,
             Chrysostome
          
           ,
           &
           Leo
           ;
           which
           three
           are
           chosen
           from
           amongst
           the
           residue
           ,
           because
           the
           sentences
           of
           the
           others
           (
           euen
           as
           one
           of
           theirs
           also
           )
           do
           make
           for
           defence
           of
           negatiue
           arguments
           taken
           from
           humane
           authority
           ,
           
           and
           not
           from
           diuine
           onely
           .
           They
           mention
           no
           more
           restraint
           in
           the
           one
           then
           in
           the
           other
           :
           yet
           I
           thinke
           themselues
           will
           not
           hereby
           iudge
           ,
           that
           the
           Fathers
           tooke
           both
           to
           be
           strong
           ,
           without
           restraint
           vnto
           any
           speciall
           kind
           of
           matter
           wherein
           they
           held
           such
           arguments
           forcible
           .
           Nor
           doth
           the
           Bishop
           either
           say
           or
           proue
           any
           more
           ,
           then
           that
           an
           argument
           in
           some
           kinds
           of
           matter
           may
           be
           good
           ,
           although
           taken
           negatiuely
           from
           Scripture
           .
        
         
           
           7
           An
           earnest
           desire
           to
           draw
           all
           things
           vnto
           the
           determination
           of
           bare
           and
           naked
           Scripture
           ,
           hath
           caused
           here
           much
           paines
           to
           be
           taken
           in
           abating
           the
           estimation
           and
           credite
           of
           man.
           Which
           if
           we
           labour
           to
           maintaine
           as
           farre
           as
           truth
           and
           reason
           will
           beare
           ,
           let
           not
           any
           thinke
           that
           we
           trauaile
           about
           a
           matter
           not
           greatly
           needful
           .
           For
           the
           scope
           of
           all
           their
           pleading
           against
           mans
           authoritie
           is
           ,
           to
           ouerthrowe
           such
           orders
           ,
           lawes
           ,
           and
           constitutions
           in
           the
           Church
           ,
           as
           depending
           thereupon
           if
           they
           should
           therefore
           be
           taken
           away
           ,
           would
           peradueture
           leaue
           neither
           face
           nor
           memory
           of
           Church
           to
           continue
           long
           in
           the
           world
           ,
           the
           world
           especially
           being
           such
           as
           now
           it
           is
           .
           That
           which
           they
           haue
           in
           this
           case
           spoken
           ,
           I
           would
           for
           breuities
           sake
           let
           passe
           ,
           but
           that
           the
           drift
           of
           their
           speech
           being
           so
           dangerous
           ,
           their
           words
           are
           not
           to
           be
           neglected
           .
           Wherefore
           to
           say
           that
           simply
           an
           argument
           taken
           from
           mans
           authority
           doth
           hold
           no
           way
           ,
           neither
           affirmatiuely
           nor
           negatiuely
           ,
           is
           hard
           .
           By
           a
           mans
           authority
           we
           here
           vnderstād
           ,
           the
           force
           which
           his
           word
           hath
           for
           the
           assurance
           of
           anothers
           mind
           that
           buildeth
           vpon
           it
           ;
           as
           the
           Apostle
           somewhat
           did
           vpon
           their
           report
           of
           the
           house
           of
           Cloe
           ,
           
           and
           the
           Samaritanes
           in
           a
           matter
           of
           farre
           greater
           moment
           vpon
           the
           report
           of
           a
           simple
           woman
           .
           
           For
           so
           it
           is
           sayd
           in
           Saint
           Iohns
           Gospell
           ,
           
           
             Many
             of
             the
             Samaritans
             of
             that
             City
             belieued
             in
             him
             for
             the
             saying
             of
             the
             woman
             ,
             which
             testified
             ,
             He
             hath
             told
             me
             all
             things
             that
             euer
             ▪
             I
             did
             .
          
           The
           strength
           of
           mans
           authority
           is
           affirmatiuely
           such
           ,
           that
           the
           waightiest
           affaires
           in
           the
           world
           depend
           ther●on
           .
           In
           iudgement
           and
           iustice
           are
           not
           herevpon
           proceedings
           grounded
           ?
           
           Sayth
           not
           the
           law
           that
           
             in
             the
             mouth
             of
             two
             or
             three
             witnesses
             euery
             word
             shal
             be
             confirmed
             ?
          
           This
           the
           law
           of
           God
           would
           not
           say
           ,
           
           if
           there
           were
           in
           a
           mans
           testimony
           no
           force
           at
           all
           to
           prooue
           any
           thing
           .
           And
           if
           it
           be
           admitted
           that
           in
           matter
           of
           fact
           there
           is
           some
           credite
           to
           be
           giuen
           to
           the
           testimonie
           of
           man
           ,
           but
           not
           in
           matter
           of
           opinion
           and
           iudgement
           ;
           we
           see
           the
           contrary
           both
           acknowledged
           and
           vniuersally
           practised
           also
           throughout
           the
           world
           .
           The
           sentences
           of
           wise
           and
           expert
           men
           were
           neuer
           but
           highly
           esteemed
           .
           Let
           the
           title
           of
           a
           mans
           right
           be
           called
           in
           question
           ;
           are
           we
           not
           bold
           to
           relie
           and
           build
           vpon
           the
           iudgement
           of
           such
           as
           are
           famous
           for
           their
           skill
           in
           the
           lawes
           of
           this
           land
           ?
           In
           matter
           of
           state
           ,
           the
           waight
           many
           times
           of
           some
           one
           mans
           authority
           is
           thought
           reason
           sufficient
           ,
           euen
           to
           sway
           ouer
           whole
           nations
           .
           And
           this
           not
           onely
           with
           the
           simpler
           sort
           ;
           but
           the
           learneder
           and
           wiser
           we
           are
           ,
           the
           more
           such
           arguments
           in
           some
           cases
           preuaile
           with
           vs.
           The
           reason
           why
           the
           simpler
           sort
           are
           mooued
           with
           authority
           ,
           is
           the
           conscience
           of
           their
           owne
           ignorance
           ;
           whereby
           it
           commeth
           to
           passe
           ,
           that
           hauing
           learned
           men
           in
           admiration
           ,
           they
           rather
           feare
           to
           dislike
           them
           ,
           then
           know
           wherefore
           they
           should
           allow
           and
           follow
           their
           iudgements
           .
           Contrariwise
           with
           them
           that
           are
           skilfull
           ,
           authority
           is
           much
           more
           strong
           and
           forcible
           ;
           because
           they
           only
           are
           able
           to
           discerne
           how
           iust
           cause
           there
           is
           ,
           why
           to
           some
           mens
           authority
           so
           much
           should
           be
           attributed
           .
           For
           which
           cause
           the
           name
           of
           Hippocrates
           (
           no
           doubt
           )
           were
           more
           effectuall
           to
           perswade
           euen
           such
           men
           as
           Galen
           himselfe
           ,
           then
           to
           moue
           a
           silly
           Empiricke
           .
           So
           that
           the
           very
           selfe
           same
           argument
           in
           this
           kind
           which
           doth
           but
           induce
           the
           vulga●
           sort
           to
           like
           ,
           may
           constraine
           the
           wiser
           to
           yeeld
           .
           And
           therefore
           not
           Orators
           only
           with
           the
           people
           ,
           but
           euen
           the
           very
           profoundest
           disputers
           in
           all
           faculties
           haue
           hereby
           often
           with
           the
           best
           learned
           preuailed
           most
           .
           As
           for
           arguments
           taken
           from
           humaine
           authority
           and
           that
           negatiuely
           ;
           for
           example
           sake
           ,
           if
           we
           should
           thinke
           the
           assembling
           of
           the
           people
           of
           God
           together
           by
           the
           sound
           of
           a
           bell
           ,
           the
           presenting
           of
           infants
           at
           the
           holy
           font
           by
           such
           as
           commonly
           we
           call
           their
           Godfathers
           ,
           or
           any
           other
           the
           like
           receiued
           custome
           to
           be
           impious
           ,
           because
           some
           men
           of
           whom
           we
           thinke
           very
           reuerendly
           ,
           haue
           in
           their
           bookes
           and
           writings
           no
           where
           mentioned
           nor
           taught
           that
           such
           things
           should
           be
           in
           the
           Church
           ;
           this
           reasoning
           were
           subiect
           vnto
           iust
           reproofe
           ,
           it
           were
           but
           feeble
           ,
           weake
           and
           vnsound
           .
           Notwithstanding
           euen
           negatiuely
           an
           argument
           from
           humaine
           authority
           may
           be
           strong
           ,
           as
           namely
           thus
           ;
           The
           Chronicles
           of
           England
           mention
           no
           moe
           then
           onely
           sixe
           kings
           bearing
           the
           name
           of
           Edward
           ,
           since
           the
           time
           of
           the
           last
           conquest
           ;
           therefore
           it
           cannot
           be
           there
           should
           be
           moe
           .
           So
           that
           if
           the
           question
           be
           of
           the
           authority
           of
           a
           mans
           testimony
           ,
           we
           cannot
           simply
           auouch
           ,
           either
           that
           affirmatiuely
           it
           doth
           not
           any
           way
           hold
           ,
           or
           that
           it
           hath
           only
           force
           to
           induce
           the
           simpler
           sort
           ,
           and
           not
           to
           constraine
           men
           of
           vnderstanding
           and
           ripe
           iudgement
           to
           yeeld
           assent
           ,
           or
           that
           negatiuely
           it
           hath
           in
           it
           no
           strength
           at
           all
           .
           For
           vnto
           e●uery
           of
           these
           the
           contrary
           is
           most
           plaine
           .
           Neither
           doth
           that
           which
           is
           alleaged
           concerning
           the
           infirmitie
           of
           men
           ,
           ouerthrow
           or
           disproue
           this
           .
           Men
           are
           blinded
           with
           ignorance
           and
           errour
           ;
           many
           things
           may
           
           escape
           them
           ,
           and
           in
           many
           things
           they
           may
           bee
           deceiued
           ;
           yea
           those
           things
           which
           they
           do
           knowe
           ,
           they
           may
           either
           forget
           ,
           or
           vpon
           sundry
           indirect
           considerations
           let
           passe
           ;
           and
           although
           themselues
           do
           not
           erre
           ,
           yet
           may
           they
           through
           malice
           or
           vanity
           ,
           euen
           of
           purpose
           deceiue
           others
           .
           Howbeit
           infinite
           cases
           there
           are
           wherein
           all
           these
           impediments
           and
           lets
           are
           so
           manifestly
           excluded
           ,
           that
           there
           is
           no
           shew
           or
           colour
           whereby
           any
           such
           exception
           may
           be
           taken
           ,
           but
           that
           the
           testimony
           of
           man
           will
           stand
           as
           a
           ground
           of
           infallible
           assurance
           .
           That
           there
           is
           a
           City
           of
           Rome
           ,
           that
           
             Pius
             Quintus
          
           and
           Gregory
           the
           13.
           and
           others
           haue
           beene
           Popes
           of
           Rome
           ,
           I
           suppose
           we
           are
           certainely
           enough
           perswaded
           .
           The
           ground
           of
           our
           perswasion
           ,
           who
           neuer
           saw
           the
           place
           nor
           persons
           before
           named
           ,
           can
           be
           nothing
           but
           mans
           testimony
           .
           Will
           any
           man
           here
           notwithstanding
           alleage
           those
           mentioned
           humaine
           infirmities
           ,
           as
           reasons
           why
           these
           things
           should
           be
           mistrusted
           or
           doubted
           of
           ?
           Yea
           that
           which
           is
           more
           ,
           vtterly
           to
           infringe
           the
           force
           and
           strength
           of
           mans
           testimony
           ,
           were
           to
           shake
           the
           very
           fortresse
           of
           Gods
           truth
           .
           For
           whatsoeuer
           we
           beleeue
           concerning
           saluation
           by
           Christ
           ,
           although
           the
           scripture
           be
           therein
           the
           ground
           of
           our
           beliefe
           ;
           yet
           the
           authority
           of
           man
           is
           if
           we
           marke
           it
           the
           key
           ,
           which
           openeth
           the
           dore
           of
           entrance
           into
           the
           knowledge
           of
           the
           scripture
           .
           The
           scripture
           could
           not
           teach
           vs
           the
           things
           that
           are
           of
           God
           ,
           vnlesse
           we
           did
           credite
           men
           who
           haue
           taught
           vs
           that
           the
           words
           of
           Scripture
           do
           signifie
           those
           things
           .
           Some
           way
           therefore
           ,
           notwithstanding
           mans
           infirmitie
           ,
           yet
           his
           authority
           may
           enforce
           assent
           .
           
           Vpon
           better
           aduise
           and
           deliberation
           so
           much
           is
           perceiued
           ,
           and
           at
           the
           length
           confest
           ,
           that
           arguments
           taken
           from
           the
           authority
           of
           men
           may
           not
           onely
           so
           farre
           forth
           as
           hath
           bene
           declared
           ,
           but
           further
           also
           be
           of
           some
           force
           in
           
             humaine
             sciences
          
           ;
           which
           force
           be
           it
           neuer
           so
           smal
           ,
           doth
           shew
           that
           they
           are
           not
           vtterly
           naught
           .
           But
           in
           
             matters
             diuine
          
           it
           is
           still
           maintained
           stifly
           ,
           that
           they
           haue
           no
           manner
           force
           at
           all
           .
           Howbeit
           the
           very
           selfe
           same
           reasō
           ,
           which
           causeth
           to
           yeeld
           that
           they
           are
           of
           some
           force
           in
           the
           one
           ,
           will
           at
           the
           length
           constraine
           also
           to
           acknowledge
           ,
           that
           they
           are
           not
           in
           the
           other
           altogether
           vnforcible
           .
           For
           if
           the
           naturall
           strength
           of
           mans
           wit
           may
           by
           experience
           and
           study
           attaine
           vnto
           such
           ripenes
           in
           the
           knowledge
           of
           things
           humaine
           ,
           that
           men
           in
           this
           respect
           may
           presume
           to
           build
           somewhat
           vpon
           their
           iudgement
           ;
           what
           reason
           haue
           we
           to
           thinke
           but
           that
           euen
           in
           matters
           diuine
           ,
           the
           like
           wits
           furnisht
           with
           necessary
           helpes
           ,
           exercised
           in
           scripture
           with
           like
           diligence
           ,
           and
           assisted
           with
           the
           grace
           of
           almighty
           God
           ,
           may
           growe
           vnto
           so
           much
           perfection
           of
           knowledge
           ,
           that
           men
           shall
           haue
           iust
           cause
           ,
           when
           any
           thing
           pertinent
           vnto
           faith
           and
           religion
           is
           doubted
           of
           ,
           the
           more
           willingly
           to
           incline
           their
           mindes
           towards
           that
           which
           the
           sentence
           of
           so
           graue
           ,
           wise
           ,
           and
           learned
           in
           that
           faculty
           shal
           iudge
           most
           sound
           .
           For
           the
           controuersie
           is
           of
           the
           waight
           of
           such
           mens
           iudgements
           .
           Let
           it
           therefore
           be
           suspected
           ,
           let
           it
           be
           taken
           as
           grosse
           ,
           corrupt
           ,
           repugnant
           vnto
           the
           truth
           ,
           whatsoeuer
           concerning
           things
           diuine
           aboue
           
           nature
           shall
           at
           any
           time
           be
           spoken
           as
           out
           of
           the
           mouthes
           of
           meere
           naturall
           men
           ,
           which
           haue
           not
           the
           eyes
           wherwith
           heauenly
           thinges
           are
           discerned
           .
           For
           this
           we
           contend
           not
           .
           But
           whom
           God
           hath
           indued
           with
           principall
           giftes
           to
           aspire
           vnto
           knowledge
           by
           ,
           whose
           exercises
           ,
           labours
           ,
           and
           diuine
           studies
           he
           hath
           so
           bles●
           ,
           that
           the
           world
           for
           their
           great
           and
           rare
           skill
           that
           way
           ,
           hath
           them
           in
           singular
           admiration
           ;
           may
           wee
           reiect
           euen
           their
           iudgement
           likewise
           ,
           as
           being
           vtterly
           of
           no
           moment
           ?
           For
           mine
           owne
           part
           I
           dare
           not
           so
           lightly
           esteeme
           of
           the
           Church
           ,
           and
           of
           the
           principall
           pillars
           therein
           .
           The
           truth
           is
           ,
           that
           the
           minde
           of
           man
           desireth
           euermore
           to
           knowe
           the
           truth
           according
           to
           the
           most
           infallible
           certaintie
           which
           the
           nature
           of
           thinges
           can
           yeeld
           .
           The
           greatest
           assurance
           generally
           with
           all
           men
           ,
           is
           that
           which
           we
           haue
           by
           plaine
           aspect
           and
           intuitiue
           beholding
           .
           Where
           we
           cannot
           attaine
           vnto
           this
           ;
           there
           what
           appeareth
           to
           bee
           true
           by
           strong
           and
           inuincible
           demonstration
           ,
           such
           as
           wherein
           it
           is
           not
           by
           any
           way
           possible
           to
           be
           deceiued
           ,
           thereunto
           the
           minde
           doth
           necessarily
           assent
           ,
           neither
           is
           it
           in
           the
           choice
           thereof
           to
           do
           otherwise
           .
           And
           in
           case
           these
           bothe
           do
           faile
           ;
           then
           which
           way
           greatest
           probabilitie
           leadeth
           ,
           thither
           the
           mind
           doth
           euermore
           incline
           .
           Scripture
           with
           Christiā
           men
           being
           receiued
           as
           the
           word
           of
           God
           ,
           that
           for
           which
           we
           haue
           probable
           ,
           yea
           that
           which
           we
           haue
           necessary
           reason
           for
           ,
           yea
           that
           which
           wee
           see
           with
           our
           eyes
           is
           not
           thought
           so
           sure
           ,
           as
           that
           which
           the
           scripture
           of
           God
           teacheth
           ;
           because
           wee
           hold
           that
           his
           speech
           reuealeth
           there
           what
           himselfe
           seeth
           ,
           &
           therefore
           the
           strongest
           proofe
           of
           all
           ,
           and
           the
           most
           necessarily
           assented
           vnto
           by
           vs
           (
           which
           do
           thus
           receiue
           the
           scripture
           ,
           )
           is
           the
           scripture
           .
           Now
           it
           is
           not
           required
           or
           can
           bee
           exacted
           at
           our
           handes
           ,
           that
           we
           should
           yeeld
           vnto
           any
           thing
           other
           assent
           ,
           then
           such
           as
           doth
           answere
           the
           euidence
           which
           is
           to
           be
           had
           of
           that
           we
           assent
           vnto
           .
           For
           which
           cause
           euen
           in
           matters
           diuine
           ,
           concerning
           some
           thinges
           we
           may
           lawfully
           doubt
           and
           suspend
           our
           iudgement
           ,
           inclining
           neither
           to
           one
           side
           or
           other
           ,
           as
           namely
           touching
           the
           time
           of
           the
           fall
           both
           of
           man
           and
           Angels
           ;
           of
           some
           thinges
           we
           may
           very
           well
           retaine
           an
           opinion
           that
           they
           are
           probable
           &
           not
           vnlikely
           to
           be
           true
           ,
           as
           whē
           we
           hold
           that
           men
           haue
           their
           soules
           rather
           by
           creation
           then
           propagation
           ,
           or
           that
           the
           mother
           of
           our
           Lord
           liued
           alwaies
           in
           the
           state
           of
           virginitie
           as
           well
           after
           his
           birth
           as
           before
           (
           for
           of
           these
           two
           ,
           the
           one
           her
           virginitie
           before
           ,
           is
           a
           thing
           which
           of
           necessitie
           we
           must
           belieue
           ;
           the
           other
           her
           continuance
           in
           the
           same
           state
           alwaies
           ,
           hath
           more
           likelihood
           of
           truth
           then
           the
           contrary
           ;
           )
           finally
           in
           all
           things
           then
           are
           our
           consciences
           best
           resolued
           ,
           and
           in
           most
           agreeable
           sort
           vnto
           God
           and
           nature
           fe●ed
           ,
           when
           they
           are
           so
           farre
           perswaded
           as
           those
           groundes
           of
           perswasion
           which
           are
           to
           be
           had
           will
           beare
           .
           Which
           thing
           I
           doe
           so
           much
           the
           rather
           set
           downe
           ,
           for
           that
           I
           see
           how
           a
           number
           of
           soules
           are
           ,
           for
           want
           of
           right
           informatiō
           in
           this
           point
           ,
           oftentimes
           grieuously
           vexed
           .
           When
           bare
           and
           vnbuilded
           conclusions
           are
           put
           into
           their
           mindes
           ,
           they
           finding
           not
           themselues
           to
           haue
           therof
           any
           great
           certaintie
           ,
           imagine
           that
           this
           proceedeth
           only
           from
           lacke
           of
           faith
           ,
           and
           that
           the
           spirite
           of
           God
           doth
           not
           worke
           in
           them
           ,
           as
           it
           doth
           in
           true
           beleeuers
           ;
           by
           this
           meanes
           their
           hearts
           are
           much
           troubled
           ,
           they
           fall
           into
           anguish
           &
           perplexitie
           :
           wheras
           the
           truth
           is
           ,
           that
           how
           bold
           and
           confident
           soeuer
           we
           may
           be
           in
           words
           ,
           when
           it
           commeth
           to
           the
           point
           of
           triall
           ,
           such
           as
           the
           euidence
           is
           which
           the
           truth
           hath
           eyther
           in
           it selfe
           or
           through
           proofe
           ,
           such
           is
           the
           hearts
           assent
           thereunto
           ,
           neither
           can
           it
           bee
           stronger
           ,
           being
           grounded
           as
           it
           should
           be
           .
           I
           grant
           that
           proofe
           deriued
           frō
           the
           authoritie
           
           of
           mans
           iudgement
           ,
           is
           not
           able
           to
           worke
           that
           assurance
           which
           doth
           grow
           by
           a
           stronger
           proofe
           ;
           and
           therfore
           although
           ten
           thousand
           generall
           Councels
           would
           set
           downe
           one
           &
           the
           same
           definitiue
           sentence
           concerning
           any
           point
           of
           religion
           whatsoeuer
           ,
           yet
           one
           demonstratiue
           reason
           alleaged
           ,
           or
           one
           manifest
           testimonie
           cited
           from
           the
           mouth
           of
           God
           himself
           to
           the
           contrary
           ,
           could
           not
           choose
           but
           ouerweigh
           them
           all
           ;
           in
           as
           much
           as
           for
           them
           to
           haue
           bene
           deceiued
           ,
           it
           is
           not
           impossible
           ;
           it
           is
           ,
           that
           demonstratiue
           reason
           or
           testimonie
           diuine
           should
           deceiue
           .
           Howbeit
           in
           defect
           of
           proofe
           infallible
           ,
           because
           the
           minde
           doth
           rather
           follow
           probable
           perswasions
           ,
           then
           approue
           the
           things
           that
           haue
           in
           them
           no
           likelihood
           of
           truth
           at
           all
           ;
           surely
           if
           a
           question
           cōcerning
           matter
           of
           doctrine
           were
           proposed
           ,
           and
           on
           the
           one
           side
           no
           kind
           of
           proofe
           appearing
           ,
           there
           should
           on
           the
           other
           be
           alleaged
           and
           shewed
           that
           so
           a
           number
           of
           the
           learnedest
           diuines
           in
           the
           world
           haue
           euer
           thought
           ;
           although
           it
           did
           not
           appeare
           what
           reason
           or
           what
           scripture
           led
           them
           to
           be
           of
           that
           iudgement
           ,
           yet
           to
           their
           very
           bare
           iudgement
           somewhat
           a
           reasonable
           man
           would
           attribute
           ,
           notwithstanding
           the
           common
           imbecilities
           which
           are
           incident
           into
           our
           nature
           .
           And
           whereas
           it
           is
           thought
           ,
           that
           especially
           with
           the
           Church
           ,
           and
           those
           that
           are
           called
           &
           perswaded
           of
           thauthority
           of
           the
           word
           of
           God
           ,
           mans
           authoritie
           with
           them
           especially
           should
           not
           preuaile
           ;
           it
           must
           &
           doth
           preuaile
           euen
           with
           them
           ,
           yea
           with
           them
           especially
           as
           far
           as
           equitie
           requireth
           ,
           &
           farther
           we
           maintain
           it
           not
           .
           For
           men
           to
           be
           tyed
           &
           led
           by
           authoritie
           ,
           as
           it
           were
           with
           a
           kind
           of
           captiuity
           of
           iudgement
           ,
           
           and
           though
           there
           be
           reason
           to
           the
           contrary
           ,
           not
           to
           listen
           vnto
           it
           ,
           but
           to
           follow
           like
           beastes
           the
           first
           in
           the
           heard
           ,
           they
           know
           not
           nor
           care
           not
           whether
           ,
           this
           were
           brutish
           .
           Againe
           that
           authoritie
           of
           men
           should
           preuaile
           with
           men
           either
           against
           or
           aboue
           reason
           ,
           is
           no
           part
           of
           our
           beliefe
           .
           Companies
           of
           learned
           men
           be
           they
           neuer
           so
           great
           and
           reuerend
           ,
           are
           to
           yeeld
           vnto
           reason
           ;
           the
           waight
           whereof
           is
           no
           whit
           preiudiced
           by
           the
           simplicitie
           of
           his
           person
           which
           doth
           alleage
           it
           ,
           but
           being
           found
           to
           be
           sound
           and
           good
           ,
           the
           bare
           opinion
           of
           men
           to
           the
           contrary
           ,
           must
           of
           necessitie
           stoope
           and
           giue
           place
           .
           Irenaeus
           writing
           against
           Marcion
           ,
           which
           held
           one
           God
           author
           of
           the
           old
           Testament
           ,
           and
           another
           of
           the
           new
           ,
           to
           proue
           that
           the
           Apostles
           preached
           the
           same
           God
           which
           was
           knowne
           before
           to
           the
           Iewes
           ,
           hee
           copiously
           alleageth
           sundry
           their
           sermons
           and
           speeches
           vttered
           concerning
           that
           matter
           ,
           and
           recorded
           in
           Scripture
           .
           And
           least
           any
           should
           be
           wearied
           with
           such
           store
           of
           allegations
           ,
           in
           the
           ende
           hee
           concludeth
           .
           
             While
             we
             labour
             for
             these
             demonstrations
             out
             of
             Scripture
             ,
             and
             doe
             summarily
             declare
             the
             thinges
             which
             many
             wayes
             haue
             beene
             spoken
             ,
             bee
             contented
             quietly
             to
             heare
             ,
             and
             doe
             not
             thinke
             my
             speech
             tedious
             :
             Quoniam
             ostensiones
             quae
             sunt
             in
             scripturis
             
             non
             possunt
             ostendi
             nisi
             ex
             ipsis
             scripturis
             ;
             Because
             demonstrations
             that
             are
             in
             scripture
             ,
             may
             not
             otherwise
             be
             shewed
             ,
             then
             by
             citing
             them
             out
             of
             the
             scriptures
             themselues
             where
             they
             are
             .
          
           Which
           wordes
           make
           so
           little
           vnto
           the
           purpose
           ,
           that
           they
           seeme
           as
           it
           were
           offended
           at
           him
           which
           hath
           called
           them
           thus
           solemnely
           foorth
           to
           say
           nothing
           .
           And
           concerning
           the
           verdict
           of
           Ierome
           ,
           If
           no
           man
           ,
           be
           he
           neuer
           so
           well
           learned
           ,
           haue
           after
           the
           Apostles
           any
           authoritie
           to
           publish
           new
           doctrine
           as
           from
           heauen
           ,
           and
           to
           require
           the
           worldes
           assent
           as
           vnto
           truth
           receiued
           by
           propheticall
           reuelation
           ;
           doth
           this
           preiudice
           the
           credite
           of
           learned
           mens
           iudgements
           in
           opening
           that
           truth
           ,
           which
           by
           being
           conuersant
           in
           the
           Apostles
           writinges
           ,
           they
           haue
           themselues
           from
           thence
           learned
           ?
           Saint
           Augustine
           exhorteth
           not
           to
           heare
           men
           ,
           but
           to
           hearken
           what
           God
           speaketh
           .
           His
           purpose
           is
           not
           (
           I
           thinke
           )
           that
           wee
           should
           stop
           our
           eares
           against
           his
           owne
           exhortation
           ,
           and
           therefore
           hee
           cannot
           meane
           simply
           that
           audience
           should
           altogether
           bee
           denied
           vnto
           men
           ;
           but
           eyther
           that
           if
           men
           speake
           one
           thing
           and
           God
           himselfe
           teach
           an
           other
           ,
           then
           hee
           ,
           not
           they
           to
           bee
           obeyed
           ;
           or
           if
           they
           both
           speake
           the
           same
           thing
           ,
           yet
           then
           also
           mans
           speech
           vnworthy
           of
           hearing
           ,
           not
           simply
           ,
           but
           in
           comparison
           of
           that
           which
           proceedeth
           from
           the
           mouth
           of
           God.
           Yea
           but
           wee
           doubt
           what
           the
           will
           of
           God
           is
           .
           Are
           wee
           in
           this
           case
           forbidden
           to
           heare
           what
           men
           of
           iudgement
           thinke
           it
           to
           be
           ?
           If
           not
           ,
           then
           this
           allegation
           also
           might
           very
           well
           haue
           beene
           spared
           .
           In
           that
           auncient
           strife
           which
           was
           betweene
           the
           Catholique
           fathers
           and
           Arrians
           ,
           Donatistes
           ,
           and
           others
           of
           like
           peruerse
           and
           frowarde
           disposition
           ,
           as
           long
           as
           to
           fathers
           or
           Councells
           alleaged
           on
           the
           one
           side
           ,
           the
           like
           by
           the
           contrarie
           side
           were
           opposed
           ,
           impossible
           it
           was
           that
           euer
           the
           question
           should
           by
           this
           meane
           growe
           vnto
           any
           issue
           or
           ende
           .
           The
           scripture
           they
           both
           beleeued
           ,
           the
           scripture
           they
           knew
           could
           not
           giue
           sentence
           on
           both
           sides
           ,
           by
           scripture
           the
           controuersie
           betweene
           them
           was
           such
           as
           might
           be
           determined
           .
           In
           this
           case
           what
           madnesse
           was
           it
           with
           such
           kindes
           of
           proofes
           to
           nourish
           their
           contention
           ,
           when
           there
           were
           such
           effectuall
           meanes
           to
           end
           all
           controuersie
           that
           was
           betweene
           them
           ?
           Hereby
           therefore
           it
           doth
           not
           as
           yet
           appeare
           ,
           that
           an
           argument
           of
           authoritie
           of
           man
           affirmatiuely
           is
           in
           matters
           diuine
           nothing
           worth
           .
           Which
           opinion
           being
           once
           inserted
           into
           the
           mindes
           of
           the
           vulgar
           sort
           ,
           what
           it
           may
           growe
           vnto
           God
           knoweth
           .
           Thus
           much
           wee
           see
           ,
           it
           hath
           alreadie
           made
           thousandes
           so
           headstrong
           euen
           in
           grosse
           and
           palpable
           errors
           ,
           that
           a
           man
           whose
           capacitie
           will
           scarce
           serue
           him
           to
           vtter
           fiue
           wordes
           in
           sensible
           manner
           ,
           blusheth
           not
           in
           any
           doubt
           concerning
           matter
           of
           scripture
           to
           think
           his
           owne
           bare
           Yea
           as
           good
           as
           the
           Nay
           of
           all
           the
           wise
           ,
           graue
           ,
           and
           learned
           iudgements
           that
           are
           in
           the
           whole
           world
           .
           Which
           insolencie
           must
           be
           represt
           ,
           or
           it
           will
           be
           the
           very
           bane
           of
           Christian
           religion
           .
           Our
           Lordes
           Disciples
           marking
           what
           speech
           hee
           vttered
           vnto
           them
           ,
           and
           at
           the
           same
           time
           calling
           to
           minde
           a
           common
           opinion
           held
           by
           the
           Scribes
           ,
           betweene
           which
           opinion
           and
           the
           wordes
           of
           their
           Maister
           ,
           it
           seemed
           vnto
           them
           that
           there
           was
           some
           contradiction
           ,
           which
           they
           could
           not
           themselues
           aunswere
           with
           full
           satisfaction
           of
           their
           owne
           mindes
           ;
           the
           doubt
           they
           propose
           to
           our
           Sauiour
           saying
           ,
           
             Why
             then
             say
             the
             Scribes
             that
             Elias
             must
             first
             come
             ?
          
           They
           knew
           that
           the
           Scribes
           did
           erre
           greatly
           ▪
           
           and
           that
           many
           waies
           euen
           in
           matters
           of
           their
           owne
           profession
           .
           They
           notwithstanding
           thought
           the
           iudgement
           of
           the
           very
           Scribes
           in
           matters
           diuine
           to
           bee
           of
           some
           value
           ;
           
           some
           probabilitie
           they
           thought
           there
           was
           that
           Elias
           should
           come
           ,
           in
           as
           much
           as
           the
           Scribes
           said
           it
           .
           Now
           no
           truth
           can
           contradict
           any
           truth
           ;
           desirous
           therefore
           they
           were
           to
           be
           taught
           ,
           how
           bothe
           might
           stand
           together
           ,
           that
           which
           they
           knew
           ▪
           could
           not
           be
           false
           ,
           because
           Christ
           spake
           it
           ;
           and
           this
           which
           to
           them
           did
           seeme
           true
           ,
           onely
           because
           the
           Scribes
           had
           said
           it
           .
           For
           the
           scripture
           from
           whence
           the
           Scribes
           did
           gather
           it
           ,
           was
           not
           then
           in
           their
           heads
           .
           Wee
           doe
           not
           finde
           that
           our
           Sauiour
           reprooued
           them
           of
           error
           ,
           for
           thinking
           the
           iudgement
           of
           Scribes
           to
           be
           worth
           the
           obiecting
           ,
           for
           esteeming
           it
           to
           be
           of
           any
           moment
           or
           value
           in
           matters
           concerning
           God.
           We
           cannot
           therefore
           be
           perswaded
           that
           the
           will
           of
           God
           is
           ,
           we
           should
           so
           farre
           reiect
           the
           authoritie
           of
           men
           ,
           as
           to
           recken
           it
           nothing
           .
           No
           ,
           it
           may
           be
           a
           question
           ,
           whether
           they
           that
           vrge
           vs
           vnto
           this
           ,
           be
           themselues
           so
           perswaded
           indeede
           .
           Men
           do
           sometimes
           bewray
           that
           by
           deedes
           ,
           which
           to
           confesse
           they
           are
           hardly
           drawne
           .
           Marke
           then
           if
           this
           be
           not
           generall
           with
           all
           men
           for
           the
           most
           part
           .
           When
           the
           iudgements
           of
           learned
           men
           are
           alleaged
           against
           them
           ;
           what
           do
           they
           but
           eyther
           eleuate
           their
           credite
           ,
           or
           oppose
           vnto
           them
           the
           iudgements
           of
           others
           as
           learned
           ?
           Which
           thing
           doth
           argue
           that
           all
           men
           acknowledge
           in
           them
           some
           force
           and
           waight
           ,
           for
           which
           they
           are
           loath
           the
           cause
           they
           maintaine
           should
           be
           so
           much
           weakened
           as
           their
           testimony
           is
           auaileable
           .
           Againe
           what
           reason
           is
           there
           why
           alleaging
           testimonies
           as
           proofes
           ,
           men
           giue
           them
           some
           title
           of
           credite
           ,
           honour
           ,
           and
           estimation
           whom
           they
           alleage
           ,
           vnlesse
           before
           hand
           it
           be
           sufficiently
           knowne
           who
           they
           are
           ;
           what
           reason
           hereof
           but
           only
           a
           common
           in
           grafted
           perswasion
           ,
           that
           in
           some
           men
           there
           may
           be
           found
           such
           qualities
           as
           are
           able
           to
           counteruaile
           those
           exceptions
           which
           might
           be
           taken
           against
           them
           ,
           and
           that
           such
           mens
           authoritie
           is
           not
           lightly
           to
           be
           shaken
           off
           ?
           Shall
           I
           adde
           further
           ,
           that
           the
           force
           of
           arguments
           drawne
           from
           the
           authoritie
           of
           scripture
           it selfe
           ,
           as
           scriptures
           commonly
           are
           alleaged
           ,
           shall
           (
           being
           sifted
           )
           be
           found
           to
           depende
           vpon
           the
           strength
           of
           this
           so
           much
           despised
           and
           debased
           authoritie
           of
           man
           ?
           Surely
           it
           doth
           ,
           and
           that
           oftner
           then
           we
           are
           aware
           of
           .
           For
           although
           scripture
           be
           of
           God
           ,
           and
           therefore
           the
           proofe
           which
           is
           taken
           from
           thence
           must
           needes
           be
           of
           all
           other
           most
           inuincible
           ;
           yet
           this
           strength
           it
           hath
           not
           ,
           vnlesse
           it
           auouch
           the
           selfe
           same
           thing
           for
           which
           it
           is
           brought
           .
           If
           there
           be
           eyther
           vndeniable
           apparance
           that
           so
           it
           doth
           ,
           or
           reason
           such
           as
           cannot
           deceiue
           ,
           then
           scripture-proofe
           (
           no
           doubt
           )
           in
           strength
           and
           value
           exceedeth
           all
           .
           But
           for
           the
           most
           part
           ,
           euen
           such
           as
           are
           readiest
           to
           cite
           for
           one
           thing
           fiue
           hundred
           sentences
           of
           holy
           scripture
           ;
           what
           warrant
           haue
           they
           ,
           that
           any
           one
           of
           them
           doth
           meane
           the
           thing
           for
           which
           it
           is
           alleaged
           ?
           Is
           not
           their
           surest
           ground
           most
           commonly
           ,
           eyther
           some
           probable
           coniecture
           of
           their
           owne
           ,
           or
           the
           iudgement
           of
           others
           taking
           those
           Scriptures
           as
           they
           doe
           ?
           Which
           notwithstanding
           to
           meane
           otherwise
           then
           they
           take
           them
           ,
           it
           is
           not
           still
           altogether
           imposible
           .
           So
           that
           now
           and
           then
           they
           ground
           themselues
           on
           humane
           authoritie
           ,
           euen
           when
           they
           most
           pretend
           diuine
           .
           Thus
           it
           fareth
           euen
           cleane
           throughout
           the
           whole
           controuersie
           about
           that
           discipline
           which
           is
           so
           earnestly
           vrged
           and
           laboured
           for
           .
           Scriptures
           are
           plentifully
           alleaged
           to
           proue
           ,
           that
           the
           whole
           Christian
           worlde
           for
           euer
           ought
           to
           embrace
           it
           .
           Hereupon
           men
           terme
           it
           
             The
             discipline
             of
             God.
          
           Howbeit
           examine
           ,
           sift
           ,
           and
           resolue
           their
           alleaged
           proofes
           ,
           till
           you
           come
           to
           the
           very
           roote
           from
           whence
           they
           spring
           ,
           the
           heart
           wherein
           their
           strength
           lyeth
           ;
           and
           it
           shall
           clearely
           
           appeare
           vnto
           any
           man
           of
           iudgement
           ,
           that
           the
           most
           which
           can
           be
           inferred
           vpon
           such
           plentie
           of
           diuine
           testimonies
           is
           onely
           this
           ,
           That
           
             some
             thinges
          
           which
           they
           maintaine
           ,
           as
           far
           as
           
             some
             men
          
           can
           
             probably
             coniecture
          
           ,
           doe
           seeme
           to
           haue
           bene
           out
           of
           scripture
           
             not
             absurdly
          
           gathered
           .
           Is
           this
           a
           warrant
           sufficient
           for
           any
           mans
           conscience
           to
           builde
           such
           proceedinges
           vpon
           ,
           
           as
           haue
           beene
           and
           are
           put
           in
           vre
           for
           the
           stablishment
           of
           that
           cause
           ?
           But
           to
           conclude
           ,
           I
           would
           gladly
           vnderstand
           how
           it
           commeth
           to
           passe
           ,
           that
           they
           which
           so
           peremptorily
           doe
           maintaine
           that
           humane
           authoritie
           is
           nothing
           worth
           ,
           are
           in
           the
           cause
           which
           they
           fauour
           so
           carefull
           to
           haue
           the
           common
           sort
           of
           men
           perswaded
           ,
           that
           the
           wisest
           ,
           the
           godliest
           ,
           and
           the
           best
           learned
           in
           all
           Christendome
           are
           that
           way
           giuen
           ,
           seeing
           they
           iudge
           this
           to
           make
           nothing
           in
           the
           world
           for
           them
           .
           Againe
           how
           commeth
           it
           to
           passe
           ,
           they
           cannot
           abide
           that
           authoritie
           should
           be
           alleaged
           on
           the
           other
           side
           ,
           if
           there
           be
           no
           force
           at
           all
           in
           authorities
           on
           one
           side
           or
           other
           ?
           Wherefore
           labour
           they
           to
           strip
           their
           aduersaries
           of
           such
           furniture
           as
           doth
           not
           helpe
           ?
           Why
           take
           they
           such
           needlesse
           paines
           to
           furnish
           also
           their
           owne
           cause
           with
           the
           like
           ?
           If
           it
           be
           voyd
           and
           to
           no
           purpose
           that
           the
           names
           of
           men
           are
           so
           frequent
           in
           their
           bookes
           ;
           what
           did
           moue
           them
           to
           bring
           them
           in
           ,
           or
           doth
           to
           suffer
           them
           there
           remaining
           ?
           Ignorant
           I
           am
           not
           how
           this
           is
           salued
           ,
           
             They
             do
             it
             not
             but
             after
             the
             truth
             made
             manifest
             first
             by
             reason
             or
             by
             scripture
             ,
             they
             doe
             it
             not
             but
             to
             controule
             the
             enemies
             of
             the
             truth
             ,
             who
             beare
             themselues
             bold
             vpon
             humane
             authority
             ,
             making
             not
             for
             them
             but
             against
             them
             rather
             .
          
           Which
           answeres
           are
           nothing
           .
           For
           in
           what
           place
           or
           vpon
           what
           consideration
           soeuer
           it
           be
           they
           doe
           it
           ,
           were
           it
           in
           their
           owne
           opinion
           of
           no
           force
           being
           done
           ,
           they
           would
           vndoubtedly
           refraine
           to
           doe
           it
           .
        
         
           8
           But
           to
           the
           end
           it
           may
           more
           plainely
           appeare
           ,
           what
           we
           are
           to
           iudge
           of
           their
           sentences
           ,
           and
           of
           the
           cause
           it selfe
           wherein
           they
           are
           alleaged
           ;
           
           first
           it
           may
           not
           well
           be
           denied
           ,
           that
           all
           actions
           of
           men
           endued
           with
           the
           vse
           of
           reason
           are
           generally
           eyther
           good
           or
           euill
           .
           For
           although
           it
           be
           granted
           that
           no
           action
           is
           properly
           tearmed
           good
           or
           euill
           ,
           vnlesse
           it
           be
           voluntarie
           ;
           yet
           this
           can
           be
           no
           let
           to
           our
           former
           assertion
           ,
           that
           all
           actions
           of
           men
           indued
           with
           the
           vse
           of
           reason
           are
           generally
           either
           good
           or
           euill
           ;
           because
           euen
           those
           thinges
           are
           done
           voluntarily
           by
           vs
           ,
           which
           other
           creatures
           do
           naturally
           ,
           in
           as
           much
           as
           wee
           might
           stay
           our
           doing
           of
           them
           if
           wee
           would
           .
           Beastes
           naturally
           doe
           take
           their
           foode
           and
           rest
           ,
           when
           it
           offereth
           it selfe
           vnto
           them
           .
           If
           men
           did
           so
           too
           ,
           and
           could
           not
           do
           otherwise
           of
           themselues
           ;
           there
           were
           no
           place
           for
           any
           such
           reproofe
           as
           that
           of
           our
           Sauiour
           Christ
           vnto
           his
           disciples
           ,
           
             could
             ye
             not
             watch
             with
             me
             one
             houre
             ?
          
           
           That
           which
           is
           voluntarily
           performed
           in
           things
           tending
           to
           the
           end
           ,
           if
           it
           be
           well
           done
           ,
           must
           needes
           be
           done
           with
           deliberate
           consideration
           of
           some
           reasonable
           cause
           ,
           wherefore
           wee
           rather
           should
           do
           it
           thē
           not
           .
           Wherupō
           it
           seemeth
           that
           in
           such
           actions
           only
           those
           are
           said
           to
           be
           good
           or
           euil
           ,
           which
           are
           capable
           of
           deliberatiō
           :
           so
           that
           many
           things
           being
           hourely
           done
           by
           men
           ,
           wherein
           they
           need
           not
           vse
           with
           themselues
           any
           manner
           of
           consultation
           at
           all
           ,
           it
           may
           perhaps
           hereby
           seeme
           that
           well
           or
           ill
           doing
           belongeth
           onely
           to
           our
           waightier
           affaires
           ,
           and
           to
           those
           deeds
           which
           are
           of
           so
           great
           importance
           that
           they
           require
           aduise
           .
           But
           thus
           to
           determine
           were
           perilous
           ,
           and
           peraduenture
           vnsound
           also
           .
           I
           do
           rather
           incline
           to
           thinke
           ,
           that
           seeing
           all
           the
           vnforced
           actiōs
           of
           mē
           are
           volūtary
           ;
           &
           al
           volūtary
           actiōs
           tēding
           to
           the
           end
           haue
           choice
           ;
           &
           al
           choise
           presupposeth
           the
           knowledge
           of
           some
           cause
           wherfore
           we
           make
           it
           :
           wher
           
           the
           reasonable
           cause
           of
           such
           actiōs
           so
           readily
           offereth
           it self
           ,
           that
           it
           needeth
           not
           to
           be
           sought
           for
           ;
           in
           those
           things
           though
           we
           do
           not
           deliberat
           ,
           yet
           they
           are
           of
           their
           nature
           apt
           to
           be
           deliberated
           on
           ,
           in
           regard
           of
           the
           wil
           which
           may
           encline
           either
           way
           ,
           and
           would
           not
           any
           one
           way
           bend
           it self
           ,
           if
           there
           were
           not
           some
           apparent
           motiue
           to
           lead
           it
           .
           Deliberatiō
           actuall
           we
           vse
           ,
           when
           there
           is
           doubt
           what
           we
           should
           incline
           our
           willes
           vnto
           .
           Where
           no
           doubt
           is
           ,
           deliberation
           is
           not
           excluded
           as
           impertinent
           vnto
           the
           thing
           ,
           but
           as
           needlesse
           in
           regard
           of
           the
           agent
           ,
           which
           seeth
           already
           what
           to
           resolue
           vpon
           .
           It
           hath
           no
           apparent
           absurditie
           therefore
           in
           it
           to
           thinke
           ,
           that
           all
           actions
           of
           men
           indued
           with
           the
           vse
           of
           reason
           ,
           are
           generally
           either
           good
           or
           euill
           .
           Whatsoeuer
           is
           good
           ;
           the
           same
           is
           also
           approued
           of
           God
           :
           and
           according
           vnto
           the
           sundrie
           degrees
           of
           goodnesse
           ,
           the
           kindes
           of
           diuine
           approbation
           are
           in
           like
           sort
           multiplyed
           .
           Some
           things
           are
           good
           ,
           yet
           in
           so
           meane
           a
           degree
           of
           goodnesse
           ,
           that
           men
           are
           only
           nor
           disproued
           nor
           disalowed
           of
           God
           for
           them
           .
           No
           man
           hateth
           his
           owne
           flesh
           .
           If
           ye
           doe
           good
           vnto
           them
           that
           doe
           so
           to
           you
           ,
           the
           very
           Publicans
           themselues
           doe
           as
           much
           .
           They
           are
           worse
           then
           Infidels
           that
           haue
           no
           care
           to
           prouide
           for
           their
           owne
           .
           
           In
           actions
           of
           this
           sorte
           ,
           the
           very
           light
           of
           nature
           alone
           may
           discouer
           that
           which
           is
           so
           farre
           forth
           in
           the
           sight
           of
           God
           allowable
           .
           Some
           thinges
           in
           such
           sorte
           are
           allowed
           ,
           that
           they
           be
           also
           required
           as
           necessary
           vnto
           saluation
           ,
           by
           way
           of
           direct
           immediate
           and
           proper
           necessitie
           finall
           ;
           so
           that
           without
           performance
           of
           them
           we
           cannot
           by
           ordinary
           course
           be
           saued
           ,
           not
           by
           any
           means
           be
           excluded
           from
           life
           obseruing
           them
           .
           In
           actions
           of
           this
           kind
           ,
           our
           chiefest
           direction
           is
           from
           scripture
           ,
           for
           nature
           is
           no
           sufficient
           teacher
           what
           we
           should
           do
           that
           we
           may
           attaine
           vnto
           life
           euerlasting
           .
           The
           vnsufficiencie
           of
           the
           light
           of
           nature
           ,
           is
           by
           the
           light
           of
           scripture
           so
           fully
           and
           so
           perfectly
           herein
           supplied
           ,
           that
           further
           light
           then
           this
           hath
           added
           there
           doth
           not
           neede
           vnto
           that
           ende
           .
           Finally
           some
           thinges
           although
           not
           so
           required
           of
           necessitie
           ,
           that
           to
           leaue
           them
           vndone
           excludeth
           from
           saluation
           ,
           are
           notwithstanding
           of
           so
           great
           dignitie
           and
           acceptation
           with
           God
           ,
           that
           most
           ample
           rewarde
           in
           heauen
           is
           laide
           vp
           for
           them
           .
           Hereof
           we
           haue
           no
           commandement
           either
           in
           nature
           or
           scripture
           which
           doth
           exact
           them
           at
           our
           handes
           :
           
           yet
           those
           motiues
           there
           are
           in
           bothe
           ,
           which
           drawe
           most
           effectually
           our
           mindes
           vnto
           them
           .
           In
           this
           kind
           there
           is
           not
           the
           least
           action
           but
           it
           doth
           somewhat
           make
           to
           the
           accessory
           augmentation
           of
           our
           blisse
           .
           For
           which
           cause
           our
           Sauiour
           doth
           plainely
           witnesse
           ,
           that
           there
           shall
           not
           bee
           as
           much
           as
           a
           cup
           of
           colde
           water
           bestowed
           for
           his
           sake
           without
           reward
           .
           Herevpon
           dependeth
           whatsoeuer
           difference
           there
           is
           betweene
           the
           states
           of
           Saints
           in
           glory
           :
           hither
           we
           referre
           whatsoeuer
           belongeth
           vnto
           the
           highest
           perfection
           of
           man
           by
           way
           of
           seruice
           towards
           God
           :
           
           hereunto
           that
           feruor
           and
           first
           loue
           of
           Christians
           did
           bend
           it selfe
           ,
           causing
           them
           to
           sell
           their
           possessions
           ,
           and
           lay
           downe
           the
           price
           at
           the
           blessed
           Apostles
           feet
           :
           hereat
           S.
           Paul
           vndoubtedly
           did
           a●me
           ,
           in
           so
           far
           abridging
           his
           owne
           libertie
           ,
           and
           exceeding
           that
           which
           the
           bond
           of
           necessarie
           and
           enioyned
           dutie
           tied
           him
           vnto
           .
           Wherfore
           seeing
           that
           in
           all
           these
           seuerall
           kindes
           of
           actions
           ,
           there
           can
           be
           nothing
           possibly
           euill
           which
           God
           approueth
           ;
           and
           that
           he
           approueth
           much
           more
           then
           he
           doth
           commaund
           ;
           and
           that
           his
           very
           commandements
           in
           some
           kinde
           ,
           as
           namely
           his
           precepts
           comprehended
           in
           the
           law
           of
           nature
           ,
           may
           be
           otherwise
           known
           then
           onely
           by
           scripture
           ;
           and
           that
           to
           do
           them
           ,
           howsoeuer
           we
           know
           them
           ,
           must
           needs
           ▪
           be
           acceptable
           in
           his
           sight
           ▪
           let
           them
           with
           whom
           we
           haue
           hitherto
           disputed
           consider
           
           wel
           ,
           how
           it
           can
           stand
           with
           reasō
           to
           make
           the
           bare
           mādate
           of
           sacred
           scripture
           the
           only
           rule
           of
           all
           good
           and
           euill
           in
           the
           actions
           of
           mortall
           men
           .
           The
           testimonies
           of
           God
           are
           true
           ,
           the
           testimonies
           of
           God
           are
           perfect
           ,
           the
           testimonies
           of
           God
           are
           all
           sufficient
           vnto
           that
           end
           for
           which
           they
           were
           giuen
           .
           Therfore
           accordingly
           we
           do
           receiue
           them
           ;
           we
           do
           not
           think
           that
           in
           thē
           God
           hath
           omitted
           any
           thing
           needful
           vnto
           his
           purpose
           ,
           &
           left
           his
           intent
           to
           be
           accomplished
           by
           our
           diuisings
           .
           What
           the
           scripture
           purposeth
           ,
           the
           same
           in
           all
           points
           it
           doth
           performe
           .
           Howbeit
           ,
           that
           here
           we
           swerue
           not
           in
           iudgement
           ,
           one
           thing
           especially
           we
           must
           obserue
           ,
           namely
           that
           the
           absolute
           perfection
           of
           scripture
           is
           seene
           by
           relatiō
           vnto
           that
           end
           wherto
           it
           tendeth
           .
           And
           euen
           hereby
           it
           commeth
           to
           passe
           ,
           that
           first
           such
           as
           imagine
           the
           generall
           and
           maine
           drift
           of
           the
           body
           of
           sacred
           scripture
           not
           to
           be
           so
           large
           as
           it
           is
           ▪
           nor
           that
           God
           did
           thereby
           intend
           to
           deliuer
           ,
           as
           in
           truth
           he
           doth
           ,
           a
           full
           instruction
           in
           al
           things
           vnto
           saluatiō
           necessary
           ,
           the
           knowledge
           wherof
           man
           by
           nature
           could
           not
           otherwise
           in
           this
           life
           attaine
           vnto
           :
           they
           are
           by
           this
           very
           mean
           induced
           ,
           either
           still
           to
           looke
           for
           new
           reuelations
           from
           heauen
           ,
           or
           else
           daungerously
           to
           ad
           to
           the
           word
           of
           God
           vncertaine
           tradition
           ,
           that
           so
           the
           doctrine
           of
           mans
           saluation
           may
           be
           compleate
           ,
           which
           doctrine
           we
           constantly
           hold
           in
           all
           respectes
           without
           any
           such
           thing
           added
           to
           be
           so
           cōpleat
           ,
           that
           we
           vtterly
           refuse
           as
           much
           as
           once
           to
           acquaint
           our selues
           with
           any
           thing
           further
           .
           Whatsoeuer
           to
           make
           vp
           the
           doctrine
           of
           mans
           saluation
           is
           added
           ,
           as
           in
           supply
           of
           the
           scriptures
           vnsufficiencie
           ,
           we
           reiec●
           it
           .
           Scripture
           purposing
           this
           ,
           hath
           perfectly
           and
           fully
           done
           it
           .
           Againe
           the
           scope
           and
           purpose
           of
           God
           in
           deliuering
           the
           holy
           scripture
           ,
           such
           as
           do
           take
           more
           largely
           thē
           behoueth
           ,
           they
           on
           the
           contrary
           side
           racking
           &
           stretching
           it
           further
           thē
           by
           him
           was
           meant
           ,
           are
           drawn
           into
           sundry
           as
           great
           incōueniences
           .
           These
           pretēding
           the
           scriptures
           perfection
           ,
           inferre
           therupon
           ,
           that
           in
           scripture
           all
           things
           lawfull
           to
           be
           done
           must
           needs
           be
           contained
           .
           We
           count
           those
           things
           perfect
           which
           want
           nothing
           requisite
           for
           the
           end
           wherto
           they
           were
           instituted
           .
           As
           therfore
           God
           created
           euery
           part
           and
           particle
           of
           man
           exactly
           perfect
           ,
           that
           is
           to
           say
           ▪
           in
           all
           pointes
           sufficient
           vnto
           that
           vse
           for
           which
           he
           appointed
           it
           ;
           so
           the
           scripture
           ,
           yea
           euery
           sentence
           thereof
           is
           perfect
           ,
           &
           wanteth
           nothing
           requisite
           vnto
           that
           purpose
           for
           which
           God
           deliuered
           the
           same
           .
           So
           that
           if
           hereupon
           wee
           conclude
           ,
           that
           because
           the
           scripture
           is
           perfect
           ,
           therfore
           all
           things
           lawful
           to
           be
           done
           are
           comprehended
           in
           the
           scripture
           ▪
           we
           may
           euen
           as
           wel
           conclude
           so
           of
           euery
           sentence
           ,
           as
           of
           the
           whole
           sum
           and
           body
           therof
           ,
           vnlesse
           we
           first
           of
           all
           proue
           that
           it
           was
           the
           drift
           ,
           
           scope
           and
           purpose
           of
           almightie
           God
           in
           holy
           scripture
           ,
           to
           comprise
           all
           things
           which
           man
           may
           practise
           .
           But
           admit
           this
           ,
           and
           marke
           ▪
           I
           beseech
           you
           ,
           what
           would
           follow
           ▪
           God
           in
           deliuering
           scripture
           to
           his
           Church
           ,
           should
           cleane
           haue
           abrogated
           amongst
           them
           the
           law
           of
           nature
           ;
           which
           is
           an
           infallible
           knowledge
           imprinted
           in
           the
           mindes
           of
           all
           the
           children
           of
           men
           ,
           whereby
           both
           generall
           principles
           f●●
           directing
           of
           humane
           actions
           are
           comprehended
           ,
           and
           conclusions
           deriued
           from
           them
           ;
           vpon
           which
           conclusions
           groweth
           in
           particularitie
           the
           choise
           of
           good
           and
           euill
           in
           the
           daily
           affaires
           of
           this
           life
           .
           Admit
           this
           ;
           and
           what
           shall
           the
           scripture
           be
           but
           a
           snare
           and
           a
           torment
           to
           weake
           consciences
           ,
           filling
           thē
           with
           infinite
           perplexities
           ,
           scrupulosities
           ,
           doubts
           insoluble
           ,
           and
           extreame
           despaires
           ?
           Not
           that
           the
           scripture
           it selfe
           doth
           cause
           any
           such
           thing
           ,
           (
           for
           it
           tendeth
           to
           the
           cleane
           contrarie
           ,
           and
           the
           fruite
           thereof
           is
           resolute
           assurance
           and
           certaintie
           in
           that
           it
           teacheth
           :
           )
           but
           the
           necessities
           
           of
           this
           life
           vrging
           men
           to
           doe
           that
           which
           the
           light
           of
           nature
           ,
           common
           discretion
           and
           iudgement
           of
           it selfe
           directeth
           them
           vnto
           ▪
           on
           the
           other
           side
           this
           doctrine
           teaching
           them
           that
           so
           to
           doe
           were
           to
           sinne
           against
           their
           owne
           soules
           ,
           and
           that
           they
           put
           forth
           their
           hands
           to
           iniquitie
           ,
           whatsoeuer
           they
           go
           about
           and
           haue
           not
           first
           the
           sacred
           scripture
           of
           God
           for
           direction
           ;
           how
           can
           it
           choose
           but
           bring
           the
           simple
           a
           thousand
           times
           to
           their
           wits
           end
           ;
           how
           can
           it
           choose
           but
           vexe
           and
           amaze
           them
           ?
           For
           in
           euery
           action
           of
           commō
           life
           to
           find
           out
           some
           sentence
           clearly
           and
           infallibly
           setting
           before
           our
           eyes
           what
           wee
           ought
           to
           doe
           ,
           (
           seeme
           wee
           in
           scripture
           neuer
           so
           expert
           )
           would
           trouble
           vs
           more
           then
           wee
           are
           aware
           .
           In
           weake
           and
           tender
           mindes
           wee
           little
           knowe
           what
           miserie
           this
           strict
           opinion
           would
           breede
           ,
           besides
           the
           stoppes
           it
           would
           make
           in
           the
           whole
           course
           of
           all
           mens
           liues
           and
           actions
           .
           Make
           all
           thinges
           sinne
           which
           we
           doe
           by
           direction
           of
           natures
           light
           ,
           &
           by
           the
           rule
           of
           common
           discretiō
           without
           thinking
           at
           all
           vpō
           scripture
           ;
           admit
           this
           position
           ,
           and
           parents
           shall
           cause
           their
           children
           to
           sinne
           ,
           as
           oft
           as
           they
           cause
           them
           to
           do
           any
           thing
           ,
           before
           they
           come
           to
           yeares
           of
           capacitie
           and
           be
           ripe
           for
           knowledge
           in
           the
           scripture
           .
           Admit
           this
           ,
           and
           it
           shall
           not
           be
           with
           masters
           ,
           as
           it
           was
           with
           him
           in
           the
           Gospell
           ;
           but
           seruants
           being
           commaunded
           to
           goe
           shall
           stand
           still
           ,
           till
           they
           haue
           their
           errand
           warranted
           vnto
           them
           by
           scripture
           .
           Which
           as
           it
           standeth
           with
           Christian
           dutie
           in
           some
           cases
           ,
           so
           in
           common
           affaires
           to
           require
           it
           ,
           
           were
           most
           vnfit
           .
           Two
           opinions
           therefore
           there
           are
           concerning
           sufficiencie
           of
           holy
           scripture
           ,
           each
           extreamly
           opposite
           vnto
           the
           other
           ,
           &
           bothe
           repugnant
           vnto
           truth
           .
           The
           schooles
           of
           Rome
           teach
           scripture
           to
           be
           so
           vnsufficient
           ,
           as
           if
           ,
           except
           traditions
           were
           added
           ,
           it
           did
           not
           conteine
           all
           reuealed
           and
           supernaturall
           truth
           ,
           which
           absolutely
           is
           necessary
           for
           the
           children
           of
           men
           in
           this
           life
           to
           know
           that
           they
           may
           in
           the
           next
           be
           saued
           .
           Others
           iustly
           condemning
           this
           opinion
           ,
           growe
           likewise
           vnto
           a
           dangerous
           extremitie
           ,
           as
           if
           scripture
           did
           not
           only
           containe
           all
           thinges
           in
           that
           kinde
           necessary
           ,
           but
           all
           thinges
           simply
           ,
           and
           in
           such
           sorte
           that
           to
           doe
           any
           thing
           according
           to
           any
           other
           lawe
           ,
           were
           not
           onely
           vnnecessary
           ,
           but
           euen
           opposite
           vnto
           saluation
           ,
           vnlawfull
           and
           sinfull
           .
           Whatsoeuer
           is
           spoken
           of
           God
           ,
           or
           thinges
           appertaining
           to
           God
           ,
           otherwise
           then
           as
           the
           truth
           is
           ;
           though
           it
           seeme
           an
           honour
           ,
           it
           is
           an
           iniurie
           .
           And
           as
           incredible
           praises
           giuen
           vnto
           men
           ,
           doe
           often
           abate
           and
           impaire
           the
           credit
           of
           their
           deserued
           commendation
           ;
           so
           we
           must
           likewise
           take
           great
           heed
           ,
           least
           in
           attributing
           vnto
           scripture
           more
           then
           it
           can
           haue
           ,
           the
           incredibilitie
           of
           that
           do
           cause
           euen
           those
           thinges
           which
           indeed
           it
           hath
           most
           aboundantly
           ,
           to
           be
           lesse
           reuerendly
           esteemed
           .
           I
           therefore
           leaue
           it
           to
           themselues
           to
           consider
           ,
           whether
           they
           haue
           in
           this
           first
           point
           or
           not
           ouershot
           themselues
           ;
           which
           God
           doth
           knowe
           is
           quickly
           done
           ,
           euen
           when
           our
           meaning
           is
           most
           sincere
           ,
           as
           I
           am
           verily
           perswaded
           theirs
           in
           this
           case
           was
           .
        
      
       
         
         
           The
           third
           Booke
           :
           Concerning
           their
           second
           assertion
           ,
           that
           in
           Scripture
           there
           must
           be
           of
           necessitie
           contained
           a
           forme
           of
           Church-politie
           ,
           the
           lawes
           whereof
           may
           in
           no
           wise
           be
           altered
           .
        
         
           
             The
             matter
             conteined
             in
             this
             third
             Booke
             .
          
           
             
               1
               
                 What
                 the
                 Church
                 is
                 ,
                 and
                 in
                 what
                 respect
                 lawes
                 of
                 politie
                 are
                 thereunto
                 necessarily
                 required
                 .
              
            
             
               2
               
                 Whether
                 it
                 be
                 necessary
                 that
                 some
                 particular
                 forme
                 of
                 Church-politie
                 be
                 set
                 downe
                 in
                 scripture
                 ,
                 sith
                 the
                 thinges
                 that
                 belong
                 particularly
                 to
                 any
                 such
                 forme
                 are
                 not
                 of
                 necessitie
                 to
                 saluation
                 .
              
            
             
               3
               
                 That
                 matters
                 of
                 Church-politie
                 are
                 different
                 from
                 matters
                 of
                 faith
                 and
                 saluation
                 ,
                 and
                 that
                 they
                 themselues
                 so
                 teach
                 which
                 are
                 our
                 reprouers
                 for
                 so
                 teaching
                 .
              
            
             
               4
               
                 That
                 hereby
                 we
                 take
                 not
                 from
                 Scripture
                 any
                 thing
                 which
                 thereunto
                 with
                 soundnesse
                 of
                 truth
                 may
                 be
                 giuen
                 .
              
            
             
               5
               
                 Their
                 meaning
                 who
                 first
                 vrged
                 against
                 the
                 politie
                 of
                 the
                 Church
                 of
                 England
                 ,
                 that
                 nothing
                 ought
                 to
                 be
                 established
                 in
                 the
                 Church
                 more
                 then
                 is
                 commaunded
                 by
                 the
                 worde
                 of
                 God.
                 
              
            
             
               6
               
                 How
                 great
                 iniurie
                 men
                 by
                 so
                 thinking
                 should
                 offer
                 vnto
                 all
                 the
                 Churches
                 of
                 God.
                 
              
            
             
               7
               
                 A
                 shift
                 notwithstanding
                 to
                 maintaine
                 it
                 ,
                 by
                 interpreting
              
               Commaunded
               
                 as
                 though
                 it
                 were
                 meant
                 that
                 greater
                 thinges
                 only
                 ought
                 to
                 be
                 found
                 set
                 downe
                 in
                 Scripture
                 particularly
                 and
                 lesser
                 framed
                 by
                 the
                 generall
                 rules
                 of
                 Scripture
                 .
              
            
             
               8
               
                 An
                 other
                 deuise
                 to
                 defend
                 the
                 same
                 ,
                 by
                 expounding
              
               Commaunded
               
                 as
                 if
                 it
                 did
                 signifie
              
               grounded
               
                 on
                 Scripture
                 ,
                 and
                 were
                 opposed
                 to
                 things
                 found
                 out
                 by
                 light
                 of
                 naturall
                 reason
                 onely
                 .
              
            
             
               9
               
                 How
                 lawes
                 for
                 the
                 politie
                 of
                 the
                 Church
                 may
                 be
                 made
                 by
                 the
                 aduise
                 of
                 men
                 ,
                 and
                 how
                 those
                 lawes
                 being
                 not
                 repugnant
                 to
                 the
                 word
                 of
                 God
                 are
                 approued
                 in
                 his
                 sight
                 .
              
            
             
               10
               
                 That
                 neither
                 Gods
                 being
                 the
                 author
                 of
                 laws
                 ,
                 nor
                 yet
                 his
                 committing
                 of
                 them
                 to
                 Scripture
                 ,
                 is
                 any
                 reason
                 sufficient
                 to
                 proue
                 that
                 they
                 admit
                 no
                 addition
                 or
                 change
                 .
              
            
             
               11
               
                 Whether
                 Christ
                 must
                 needs
                 intend
                 lawes
                 vnchangeable
                 altogether
                 ,
                 or
                 haue
                 forbidden
                 any
                 where
                 to
                 make
                 any
                 other
                 law
                 then
                 himselfe
                 did
                 deliuer
                 .
              
            
          
        
         
           ALbeit
           the
           substance
           of
           those
           controuersies
           whereinto
           wee
           haue
           begun
           to
           wade
           ,
           
           be
           rather
           of
           outward
           things
           appertaining
           to
           the
           Church
           of
           Christ
           ,
           then
           of
           any
           thing
           wherein
           the
           nature
           and
           being
           of
           the
           Church
           consisteth
           ▪
           yet
           because
           the
           subiect
           or
           matter
           which
           this
           position
           concerneth
           ,
           is
           
             A
             forme
             of
             Church-gouernment
             or
             Church-politie
          
           ;
           it
           therefore
           behoueth
           vs
           so
           far
           forth
           to
           consider
           the
           nature
           of
           the
           Church
           ;
           as
           is
           requisite
           for
           mens
           more
           cleare
           and
           plaine
           vnderstanding
           ,
           in
           what
           respect
           lawes
           of
           
           politie
           or
           gouernment
           are
           necessary
           therunto
           .
           That
           Church
           of
           Christ
           which
           we
           properly
           terme
           his
           body
           mysticall
           ,
           can
           be
           but
           one
           ;
           neither
           can
           that
           one
           be
           sensibly
           discerned
           by
           any
           man
           ,
           in
           as
           much
           as
           the
           parts
           thereof
           are
           some
           in
           heauen
           alreadie
           with
           Christ
           ,
           and
           the
           rest
           that
           are
           on
           earth
           (
           albeit
           their
           naturall
           persons
           be
           visible
           )
           we
           do
           not
           discerne
           vnder
           this
           propertie
           whereby
           they
           are
           truly
           and
           infallibly
           of
           that
           body
           .
           Onely
           our
           mindes
           by
           intellectuall
           conceipt
           are
           able
           to
           apprehend
           ,
           that
           such
           a
           reall
           body
           there
           is
           ,
           a
           body
           collectiue
           ,
           because
           it
           cōtaineth
           an
           huge
           multitude
           ;
           a
           body
           mistical
           ,
           because
           the
           mysterie
           of
           their
           coniunction
           is
           remoued
           altogether
           from
           sense
           .
           Whatsoeuer
           we
           read
           in
           scripture
           concerning
           the
           endlesse
           loue
           and
           the
           sauing
           mercie
           ,
           which
           God
           sheweth
           towards
           his
           Church
           ;
           the
           onely
           proper
           subiect
           thereof
           is
           this
           Church
           .
           Concerning
           this
           flocke
           it
           is
           that
           our
           Lord
           and
           Sauiour
           hath
           promised
           ,
           
             I
             giue
             vnto
             them
             eternall
             life
             ,
             and
             they
             shall
             neuer
             perish
             ,
          
           
           
             neither
             shall
             any
             plucke
             them
             out
             of
             my
             hands
             .
          
           They
           who
           are
           of
           this
           society
           ,
           haue
           such
           markes
           and
           notes
           of
           distinction
           from
           all
           others
           ,
           as
           are
           not
           obiect
           vnto
           our
           sense
           ;
           onely
           vnto
           God
           ,
           who
           seeth
           their
           hearts
           and
           vnderstandeth
           all
           their
           secret
           cogitations
           ,
           vnto
           him
           they
           are
           cleare
           and
           manifest
           .
           All
           men
           knew
           Nathaniel
           to
           be
           an
           Israelite
           .
           But
           our
           Sauiour
           pearcing
           deeper
           ,
           giueth
           further
           testimony
           of
           him
           then
           men
           could
           haue
           done
           with
           such
           certaintie
           as
           he
           did
           ,
           
             Beholde
             indeede
             an
             Israelite
             in
             whom
             is
             no
             guile
             .
          
           
           If
           we
           professe
           as
           Peter
           did
           ,
           that
           we
           loue
           the
           Lorde
           ,
           and
           professe
           it
           in
           the
           hearing
           of
           men
           ;
           charitie
           is
           prone
           to
           beleeue
           all
           thinges
           ,
           and
           therefore
           charitable
           men
           are
           likely
           to
           thinke
           we
           do
           so
           ,
           as
           long
           as
           they
           see
           no
           proofe
           to
           the
           contrary
           .
           
           But
           that
           our
           loue
           is
           sound
           and
           sincere
           ,
           that
           it
           commeth
           from
           a
           
             Pure
             heart
             and
             a
             good
             conscience
             &
             a
             faith
             vnfained
             ,
          
           who
           can
           pronounce
           ,
           sauing
           onely
           the
           searcher
           of
           all
           mens
           hearts
           ,
           who
           alone
           intuitiuely
           doth
           knowe
           in
           this
           kinde
           who
           are
           his
           ?
           And
           as
           those
           euerlasting
           promises
           of
           loue
           ,
           mercy
           ,
           &
           blessednes
           ,
           belong
           to
           the
           mysticall
           church
           ;
           euen
           so
           on
           the
           other
           side
           when
           we
           reade
           of
           any
           dutie
           which
           the
           Church
           of
           God
           is
           bound
           vnto
           ,
           the
           Church
           whom
           this
           doth
           concerne
           is
           a
           sensibly
           knowne
           company
           .
           And
           this
           visible
           Church
           in
           like
           sorte
           is
           but
           one
           ,
           continued
           from
           the
           first
           beginning
           of
           the
           world
           to
           the
           last
           end
           .
           Which
           company
           being
           deuided
           into
           two
           moieties
           ;
           the
           one
           before
           ,
           the
           other
           since
           the
           comming
           of
           Christ
           :
           that
           part
           which
           since
           the
           comming
           of
           Christ
           ,
           partly
           hath
           embraced
           ,
           and
           partly
           shall
           hereafter
           embrace
           the
           Christian
           Religion
           ,
           wee
           terme
           as
           by
           a
           more
           proper
           name
           the
           Church
           of
           Christ.
           And
           therefore
           the
           Apostle
           affirmeth
           plainely
           of
           all
           men
           Christian
           ,
           that
           be
           they
           Iewes
           or
           Gentiles
           ,
           bond
           or
           free
           ,
           they
           are
           al
           incorporated
           into
           one
           cōpany
           ,
           they
           al
           make
           but
           a
           
             one
             body
          
           .
           The
           vnitie
           of
           which
           visible
           body
           and
           Church
           of
           Christ
           ,
           
           cōsisteth
           in
           that
           vniformitie
           ,
           which
           all
           seuerall
           persons
           thereunto
           belonging
           haue
           ,
           by
           reason
           of
           that
           
             One
             Lord
          
           ,
           whose
           seruants
           they
           all
           professe
           themselues
           ;
           that
           
             one
             faith
          
           ,
           which
           they
           al
           acknowledge
           ;
           
           that
           
             one
             baptisme
          
           ,
           wherewith
           they
           are
           all
           initiated
           .
           The
           visible
           Church
           of
           Iesus
           Christ
           is
           therefore
           one
           ,
           in
           outward
           profession
           of
           those
           thinges
           ,
           which
           supernaturally
           appertaine
           to
           the
           very
           essence
           of
           Christianitie
           ,
           &
           are
           necessarily
           required
           in
           euery
           particular
           christiā
           man.
           
             Let
             all
             the
             house
             of
             Israel
             know
             for
             certaintie
             ,
          
           saith
           Peter
           ,
           
           
             That
             God
             hath
             made
             him
             both
             Lorde
             and
             Christ
             ,
             euen
             this
             Iesus
             whome
             ye
             haue
             crucified
             .
          
           Christiās
           therfore
           they
           are
           not
           ,
           which
           cal
           not
           him
           their
           Master
           &
           Lord.
           
           And
           from
           hence
           it
           came
           ,
           that
           first
           at
           Antioch
           ,
           and
           afterwards
           throughout
           the
           whole
           world
           ,
           all
           that
           were
           of
           the
           Church
           visible
           were
           called
           Christians
           ,
           euen
           
           amongst
           the
           Heathen
           :
           which
           name
           vnto
           them
           was
           precious
           and
           glorious
           ;
           but
           in
           the
           estimation
           of
           the
           rest
           of
           the
           world
           ,
           euen
           Christ
           Iesus
           himselfe
           was
           a
           execrable
           ,
           for
           whose
           sake
           all
           men
           were
           so
           likewise
           which
           did
           acknowledge
           him
           to
           bee
           their
           Lord.
           This
           himselfe
           did
           foresee
           ,
           and
           therefore
           armed
           his
           Church
           ,
           to
           the
           end
           they
           might
           sustaine
           it
           without
           discomfort
           .
           
             All
             these
             thinges
             they
             will
             doe
             vnto
             you
             for
             my
             names
             sake
             ;
             yea
             ,
             the
             time
             shall
             come
             ,
             that
             whosoeuer
             killeth
             you
             will
             thinke
             that
             he
             doth
             God
             good
             seruice
             .
             These
             thinges
             I
             tell
             you
             ,
             that
             when
             the
             houre
             shall
             come
             ,
             ye
             may
             then
             call
             to
             mind
             how
             I
             told
             you
             before
             hand
             of
             them
             .
          
           But
           our
           naming
           of
           Iesus
           Christ
           the
           Lorde
           ,
           
           is
           not
           inough
           to
           proue
           vs
           Christiās
           ,
           vnles
           we
           also
           imbrace
           that
           faith
           ,
           which
           Christ
           hath
           published
           vnto
           the
           world
           .
           To
           shewe
           that
           the
           angell
           of
           Pergamus
           continued
           in
           Christianitie
           ,
           behold
           ,
           how
           the
           spirite
           of
           Christ
           speaketh
           ,
           
             Thou
             keepest
             my
             name
          
           ,
           
           
             and
             thou
             hast
             not
             denied
             my
             faith
             .
          
           Concerning
           which
           faith
           ,
           
             The
             rule
             thereof
          
           saith
           Tertullian
           
             is
             one
             alone
             ,
             immoueable
             ,
             and
             no
             way
             possible
             to
             be
             better
             framed
             a
             new
             .
          
           What
           rule
           that
           is
           hee
           sheweth
           by
           rehearsing
           those
           fewe
           articles
           of
           Christian
           beliefe
           .
           And
           before
           Tertullian
           ,
           Ireney
           ;
           
           
             The
             Church
             though
             scattered
             through
             the
             whole
             world
             vnto
             the
             vtmost
             borders
             of
             the
             earth
             ,
             hath
             from
             the
             Apostles
             and
             their
             disciples
             receiued
             beleefe
             .
          
           The
           partes
           of
           which
           beleefe
           hee
           also
           reciteth
           in
           substance
           the
           very
           same
           with
           Tertullian
           ,
           and
           thereupon
           inferreth
           ;
           
             This
             faith
             the
             Church
             being
             spread
             farre
             and
             wide
             preserueth
             ,
             as
             if
             one
             house
             did
             containe
             them
             ;
             these
             thinges
             it
             equally
             embraceth
             ,
             as
             though
             it
             had
             euen
             one
             soule
             ,
             one
             heart
             ,
             and
             no
             more
             ;
             it
             publisheth
             ,
             teacheth
             and
             deliuereth
             these
             thinges
             with
             vniforme
             consent
             ,
             as
             if
             God
             had
             giuen
             it
             but
             one
             onely
             tongue
             wherewith
             to
             speake
             .
             Hee
             which
             amongst
             the
             guides
             of
             the
             Church
             is
             best
             able
             to
             speake
             ,
             vttereth
             no
             more
             then
             this
             ;
             and
             lesse
             then
             this
             the
             most
             simple
             doth
             not
             vtter
             ,
          
           when
           they
           make
           profession
           of
           their
           faith
           .
           Now
           although
           wee
           know
           the
           Christian
           faith
           and
           allow
           of
           it
           ,
           yet
           in
           this
           respect
           wee
           are
           but
           entring
           ;
           entered
           wee
           are
           not
           into
           the
           visible
           Church
           ,
           before
           our
           admittance
           by
           the
           doore
           of
           baptisme
           .
           Wherfore
           immediatly
           vpon
           the
           acknowledgement
           of
           christian
           faith
           ,
           
           the
           Eunuch
           (
           we
           see
           )
           was
           baptized
           by
           Philip
           ;
           Paule
           by
           Ananias
           ;
           
           by
           Peter
           an
           huge
           multitude
           containing
           three
           thousand
           soules
           ,
           which
           being
           once
           baptized
           ,
           were
           reckoned
           in
           the
           number
           of
           soules
           added
           to
           the
           visible
           Church
           .
           As
           for
           those
           vertues
           that
           belong
           vnto
           morall
           righteousnesse
           and
           honestie
           of
           life
           ,
           we
           doe
           not
           mention
           them
           ,
           because
           they
           are
           not
           proper
           vnto
           Christian
           men
           ,
           as
           they
           are
           Christian
           ,
           but
           doe
           concerne
           them
           ,
           as
           they
           are
           men
           .
           True
           it
           is
           ,
           the
           want
           of
           these
           vertues
           excludeth
           from
           saluation
           .
           So
           doth
           much
           more
           the
           absence
           of
           inward
           beliefe
           of
           heart
           ;
           so
           doth
           despaire
           and
           lacke
           of
           hope
           ;
           so
           emptines
           of
           Christian
           loue
           and
           charitie
           .
           But
           wee
           speake
           now
           of
           the
           visible
           Church
           ,
           whose
           children
           are
           signed
           with
           this
           marke
           ,
           
             One
             Lord
             ,
             one
             faith
             ,
             one
             baptisme
             .
          
           In
           whomsoeuer
           these
           thinges
           are
           ,
           the
           church
           doth
           acknowledge
           them
           for
           her
           children
           ;
           them
           onely
           she
           holdeth
           for
           aliens
           and
           strangers
           ,
           in
           whom
           these
           things
           are
           not
           found
           .
           For
           want
           of
           these
           it
           is
           that
           Saracens
           ,
           Iewes
           ,
           and
           Infidels
           ,
           are
           excluded
           out
           of
           the
           bounds
           of
           the
           church
           .
           Others
           we
           may
           not
           denie
           to
           be
           of
           the
           visible
           church
           ,
           as
           long
           as
           these
           thinges
           are
           not
           wanting
           in
           them
           .
           For
           apparent
           it
           is
           ,
           that
           all
           men
           are
           of
           necessitie
           either
           Christians
           or
           not
           Christians
           .
           If
           by
           externall
           profession
           they
           be
           Christians
           ,
           then
           
           are
           they
           of
           the
           visible
           Church
           of
           Christ
           :
           And
           Christians
           by
           externall
           profession
           they
           are
           all
           ,
           whose
           marke
           of
           recognisance
           hath
           in
           it
           those
           things
           which
           wee
           haue
           mentioned
           ,
           yea
           although
           they
           be
           impious
           idolaters
           ,
           wicked
           heretiques
           ,
           persons
           excommunicable
           ,
           yea
           and
           cast
           out
           for
           notorious
           improbitie
           .
           Such
           withall
           we
           denie
           not
           to
           be
           the
           imps
           and
           limmes
           of
           Satan
           ,
           euen
           as
           long
           as
           they
           continue
           such
           .
           Is
           it
           then
           possible
           that
           the
           selfe
           same
           men
           should
           belong
           both
           to
           the
           synagogue
           of
           Satan
           ,
           and
           to
           the
           Church
           of
           Iesus
           Christ
           ?
           Vnto
           that
           Church
           which
           is
           his
           mysticall
           body
           ,
           not
           possible
           ;
           because
           that
           body
           consisteth
           of
           none
           but
           onely
           true
           Israelites
           ,
           true
           sonnes
           of
           Abraham
           ,
           true
           seruantes
           and
           Saints
           of
           God.
           Howbeit
           of
           the
           visible
           body
           and
           Church
           of
           Iesus
           Christ
           ,
           those
           may
           be
           and
           oftentimes
           are
           ,
           in
           respect
           of
           the
           maine
           partes
           of
           their
           outward
           profession
           ;
           who
           in
           regard
           of
           their
           inward
           disposition
           of
           minde
           ,
           yea
           of
           externall
           conuersation
           ,
           yea
           euen
           of
           some
           parts
           of
           their
           very
           profession
           ,
           are
           most
           worthily
           both
           hatefull
           in
           the
           sight
           of
           God
           himselfe
           ,
           and
           in
           the
           eyes
           of
           the
           sounder
           partes
           of
           the
           visible
           Church
           most
           execrable
           .
           
           Our
           Sauiour
           therefore
           compareth
           the
           kingdome
           of
           Heauen
           to
           a
           net
           ,
           
           whereunto
           all
           which
           commeth
           ,
           neither
           is
           nor
           seemeth
           fish
           ;
           his
           Church
           hee
           compareth
           vnto
           a
           fielde
           ,
           where
           tares
           manifestly
           knowne
           and
           seene
           by
           all
           men
           doe
           growe
           intermingled
           with
           good
           corne
           ,
           and
           euen
           so
           shall
           continue
           till
           the
           finall
           consummation
           of
           the
           world
           .
           God
           hath
           had
           euer
           ,
           and
           euer
           shall
           haue
           ,
           some
           church
           visible
           vpon
           earth
           .
           When
           the
           people
           of
           God
           worshipped
           the
           calfe
           in
           the
           wildernesse
           ;
           
           when
           they
           adored
           the
           brasen
           serpent
           ;
           
           when
           they
           serued
           the
           Gods
           of
           nations
           ;
           when
           they
           bowed
           their
           knees
           to
           Baal
           ;
           
           when
           they
           burnt
           incense
           and
           offered
           sacrifice
           vnto
           Idoles
           ;
           
           true
           it
           is
           ,
           the
           wrath
           of
           God
           was
           most
           fiercely
           inflamed
           against
           them
           ,
           
           their
           Prophetes
           iustly
           condemned
           them
           ,
           as
           an
           adulterous
           seede
           and
           a
           wicked
           generation
           of
           miscreantes
           ,
           
           which
           had
           forsaken
           the
           liuing
           God
           ,
           
           and
           of
           him
           were
           likewise
           forsaken
           ,
           in
           respect
           of
           that
           singular
           mercie
           wherewith
           hee
           kindly
           and
           louingly
           embraceth
           his
           faithfull
           children
           .
           Howbeit
           reteining
           the
           lawe
           of
           God
           ,
           
           and
           the
           holy
           seale
           of
           his
           couenant
           ,
           the
           sheepe
           of
           his
           visible
           flocke
           they
           continued
           euen
           in
           the
           depth
           of
           their
           disobedience
           and
           rebellion
           .
           
           Wherefore
           not
           onely
           amongst
           them
           God
           alwaies
           had
           his
           church
           ,
           because
           hee
           had
           thousands
           which
           neuer
           bowed
           their
           knees
           to
           Baal
           ;
           but
           whose
           knees
           were
           bowed
           vnto
           Baall
           ,
           euen
           they
           were
           also
           of
           the
           visible
           church
           of
           God.
           Nor
           did
           the
           Prophet
           so
           complaine
           ,
           as
           if
           that
           church
           had
           bene
           quite
           and
           cleane
           extinguished
           ;
           but
           hee
           tooke
           it
           as
           though
           there
           had
           not
           bene
           remaining
           in
           the
           worlde
           any
           besides
           himselfe
           ,
           that
           carried
           a
           true
           and
           an
           vpright
           heart
           towardes
           God
           ,
           with
           care
           to
           serue
           him
           according
           vnto
           his
           holy
           will.
           For
           lacke
           of
           diligent
           obseruing
           the
           difference
           ,
           first
           betweene
           the
           Church
           of
           God
           mysticall
           and
           visible
           ,
           then
           betweene
           the
           visible
           sound
           and
           corrupted
           ,
           sometimes
           more
           ,
           sometimes
           lesse
           ;
           the
           ouersightes
           are
           neither
           fewe
           nor
           light
           that
           haue
           beene
           committed
           .
           This
           deceiueth
           them
           ,
           and
           nothing
           else
           ,
           who
           thinke
           that
           in
           the
           time
           of
           the
           first
           worlde
           ,
           the
           family
           of
           Noah
           did
           containe
           all
           that
           were
           of
           the
           visible
           Church
           of
           God.
           From
           hence
           it
           grewe
           and
           from
           no
           other
           cause
           in
           the
           world
           ,
           that
           the
           Affricane
           Bishopes
           in
           the
           Councell
           of
           Carthage
           ,
           knowing
           how
           the
           administration
           of
           Baptisme
           belongeth
           onelye
           to
           the
           Church
           of
           Christ
           ,
           
           and
           supposing
           that
           heretiques
           which
           were
           apparantly
           seuered
           from
           the
           sound
           beleeuing
           Church
           could
           not
           possibly
           be
           of
           the
           Church
           of
           Iesus
           Christ
           ;
           thought
           it
           vtterly
           against
           reason
           ,
           that
           baptisme
           administred
           by
           men
           of
           corrupt
           beleefe
           ,
           should
           be
           accounted
           as
           a
           Sacrament
           ▪
           And
           therefore
           in
           maintenance
           of
           rebaptization
           their
           arguments
           are
           built
           vpon
           the
           forealeaged
           ground
           ,
           
           
             That
             heretiques
             are
             not
             at
             all
          
           any
           part
           of
           the
           Church
           of
           Christ.
           
             Our
             Sauiour
             founded
             his
             Church
             on
             a
             rocke
             ,
             and
             not
             vpon
             heresie
             ;
             power
             of
             baptizing
             he
             gaue
             to
             his
             Apostles
             ,
          
           
           
             vnto
             heretiques
             he
             gaue
             it
             not
             .
             Wherefore
             they
             that
             are
             without
             the
             Church
             ,
          
           
           
             and
             oppose
             themselues
             against
             Christ
             ,
             do
             but
             scatter
             his
             sheepe
             and
             flocke
             ;
             without
             the
             Church
             baptize
             they
             cannot
             .
          
           Againe
           ,
           
             Are
             heretiques
             Christians
             ,
             or
             are
             they
             not
             ?
             If
             they
             be
             Christians
             ,
          
           
           
             wherefore
             remaine
             they
             not
             in
             Gods
             Church
             ?
             If
             they
             be
             no
             Christians
             ,
             how
             make
             they
             Christians
             ?
             Or
             to
             what
             purpose
             shall
             those
             words
             of
             the
             Lord
             serue
             ,
             He
             which
             is
             not
             with
             me
             ,
          
           
           
             is
             against
             me
             ;
             and
             ,
             He
             which
             gathereth
             not
             with
             me
             ▪
             scattereth
             ?
             Wherefore
             euident
             it
             is
             ,
             that
             vpon
             misbegotten
             children
             and
             the
             brood
             of
             Antichrist
             ,
             without
             rebaptization
             the
             holy
             Ghost
             cannot
             descend
             .
          
           But
           none
           in
           this
           case
           so
           earnest
           as
           
             Cyprian
             ;
             I
             know
             no
             baptizme
             but
             one
             ,
             and
             that
             in
             the
             Church
             only
             ;
             none
             without
             the
             Church
             ,
             where
             he
             that
             doth
             cast
             out
             the
             Diuell
             ,
             hath
             the
             Diuell
             ;
             he
             doth
             examine
             about
             beleefe
             ,
             whose
             lips
             and
             words
             do
             breath
             foorth
             a
             canker
             ;
             the
             faithlesse
             doth
             offer
             the
             articles
             of
             faith
             ▪
             a
             wicked
             creature
             forgiueth
             wickednesse
             ,
             in
             the
             name
             of
             Christ
             Antichrist
             signeth
             ,
             he
             which
             is
             cursed
             of
             God
             blesseth
             ,
             a
             dead
             carrion
             promiseth
             life
             ,
             a
             man
             vnpeaceable
             giueth
             peace
             ,
             a
             blasphemer
             calleth
             vpō
             the
             name
             of
             God
             ,
             a
             prophane
             person
             doth
             exercise
             priesthood
             ,
             a
             sacrilegious
             wretch
             doth
             prepare
             the
             Altar
             ,
             and
             in
             the
             necke
             of
             all
             these
             that
             euill
             also
             commeth
             ,
             the
             Eucharist
             a
             very
             Bishop
             of
             the
             Diuell
             doth
             presume
             to
             consecrate
             .
          
           All
           this
           was
           true
           ,
           but
           not
           sufficient
           to
           prooue
           that
           heretiques
           were
           in
           no
           sort
           any
           part
           of
           the
           visible
           Church
           of
           Christ
           ,
           and
           consequently
           their
           baptisme
           no
           baptisme
           .
           This
           opinion
           therefore
           was
           afterwards
           both
           condemned
           by
           a
           better
           aduised
           councell
           ,
           
           and
           also
           reuoked
           by
           the
           chiefest
           of
           the
           authors
           thereof
           themselues
           .
           What
           is
           it
           but
           onely
           the
           selfe
           same
           error
           and
           misconceite
           ,
           wherewith
           others
           being
           at
           this
           day
           likewise
           possest
           ,
           they
           aske
           vs
           where
           our
           Church
           did
           lurke
           ,
           in
           what
           caue
           of
           the
           earth
           it
           slept
           ,
           for
           so
           many
           hundreds
           of
           yeeres
           together
           before
           the
           birth
           of
           
             Martin
             Luther
             ▪
          
           As
           if
           we
           were
           of
           opinion
           that
           Luther
           did
           erect
           a
           new
           Church
           of
           Christ.
           No
           the
           Church
           of
           Christ
           which
           was
           from
           the
           beginning
           ,
           is
           ,
           and
           continueth
           vnto
           the
           end
           .
           Of
           which
           Church
           all
           parts
           haue
           not
           bene
           alwayes
           equally
           sincere
           &
           sound
           .
           In
           the
           dayes
           of
           Abia
           it
           plainely
           appeareth
           that
           Iuda
           was
           by
           many
           degrees
           ▪
           more
           free
           from
           pollution
           then
           Israell
           ,
           as
           that
           solemne
           oration
           sheweth
           wherein
           he
           pleadeth
           for
           the
           one
           against
           the
           other
           in
           this
           wise
           :
           
           
             O
             Ieroboam
             and
             all
             Israell
             heare
             you
             me
             ▪
             Haue
             ye
             not
             driuen
             away
             the
             Priests
             of
             the
             Lord
             ,
             the
             sonnes
             of
             Aaron
             and
             the
             Leuits
             ,
             and
             haue
             made
             you
             Priests
             like
             the
             people
             of
             nations
             ?
             whosoeuer
             commeth
             to
             consecrate
             with
             a
             young
             bullocke
             and
             seuen
             Rammes
             ,
             the
             same
             may
             be
             a
             Priest
             of
             them
             that
             are
             no
             Gods.
             But
             we
             belong
             vnto
             the
             Lord
             our
             God
             ,
             and
             haue
             not
             forsaken
             him
             ;
             and
             the
             Priests
             the
             sonnes
             of
             Aaron
             minister
             vnto
             the
             Lord
             euery
             morning
             and
             euery
             euening
             burnt
             offerings
             and
             sweete
             incense
             ,
             and
             the
             bread
             is
             set
             in
             order
             vpon
             the
             pure
             table
             ,
             and
             the
             candlesticke
             of
             gold
             with
             the
             lamps
             therof
             to
             burne
             euery
             euening
             ;
             for
             we
             keepe
             the
             watch
             of
             the
             Lord
             our
             God
             ,
             but
             ye
             haue
             forsaken
             him
             .
          
           In
           Saint
           Paules
           time
           the
           integritie
           of
           Rome
           was
           famous
           ;
           Corinth
           many
           wayes
           reproued
           ,
           they
           of
           Galatia
           much
           more
           out
           of
           square
           .
           In
           Saint
           Iohns
           time
           Ephesus
           and
           Smyrna
           in
           farre
           
           better
           state
           then
           Thyatira
           and
           Pergamus
           were
           .
           We
           hope
           therefore
           that
           to
           reforme
           our selues
           ,
           if
           at
           any
           time
           we
           haue
           done
           amisse
           ,
           is
           not
           to
           seuer
           our selues
           from
           the
           Church
           we
           were
           of
           before
           .
           In
           the
           Church
           we
           were
           ,
           and
           we
           are
           so
           still
           .
           Other
           difference
           betweene
           our
           estate
           before
           and
           now
           ,
           we
           know
           none
           but
           onely
           such
           as
           we
           see
           in
           Iuda
           ,
           which
           hauing
           some
           time
           beene
           idolatrous
           ,
           became
           afterwards
           more
           soundly
           religious
           by
           renouncing
           idolatrie
           and
           superstition
           .
           
           
             If
             Ephraim
             be
             ioyned
             vnto
             idoles
             ,
          
           the
           counsell
           of
           the
           Prophet
           is
           ,
           
             Let
             him
             alone
             .
             If
             Israell
             play
             the
             harlot
             ,
             let
             not
             Iuda
             sinne
             .
          
           If
           it
           seeme
           euill
           vnto
           you
           sayth
           Iosua
           to
           serue
           the
           Lord
           ,
           
             choose
             you
             this
             day
             whom
             ye
             will
             serue
             ,
             whether
             the
             Gods
             whom
             your
             fathers
             serued
             beyond
             the
             floud
             ,
             or
             the
             Gods
             of
             the
             Amorites
             in
             whose
             land
             ye
             dwell
             ;
             but
             I
             and
             mine
             house
             will
             serue
             the
             Lord.
          
           The
           indisposition
           therefore
           of
           the
           Church
           of
           Rome
           to
           reforme
           her selfe
           ,
           must
           be
           no
           stay
           vnto
           vs
           from
           performing
           our
           duty
           to
           God
           ;
           euen
           as
           desire
           of
           retaining
           conformity
           with
           them
           ,
           could
           be
           no
           excuse
           if
           we
           did
           not
           performe
           that
           dutie
           .
           Notwithstanding
           so
           farre
           as
           lawfully
           we
           may
           ,
           we
           haue
           held
           ,
           and
           do
           hold
           fellowship
           with
           them
           .
           For
           euen
           as
           the
           Apostle
           doth
           say
           of
           Israell
           ,
           
           that
           they
           are
           in
           one
           respect
           enimies
           ,
           but
           in
           another
           beloued
           of
           God
           :
           In
           like
           sort
           with
           Rome
           we
           dare
           not
           communicate
           concerning
           sundrie
           her
           grosse
           and
           grieuous
           abominations
           ;
           yet
           touching
           those
           maine
           parts
           of
           Christian
           truth
           wherein
           they
           constantly
           still
           persist
           ,
           we
           gladly
           acknowledge
           them
           to
           bee
           of
           the
           familie
           of
           Iesus
           Christ
           ;
           and
           our
           hearty
           prayer
           vnto
           God
           almighty
           is
           ,
           that
           being
           conioyned
           so
           farre
           foorth
           with
           them
           ,
           they
           may
           at
           the
           length
           ,
           (
           if
           it
           be
           his
           will
           )
           so
           yeeld
           to
           frame
           and
           reforme
           themselues
           ,
           that
           no
           distraction
           remaine
           in
           any
           thing
           ,
           but
           that
           we
           all
           may
           with
           one
           heart
           and
           one
           mouth
           ,
           glorifie
           God
           the
           father
           of
           our
           Lord
           and
           Sauiour
           ,
           whose
           Church
           we
           are
           .
           As
           there
           are
           which
           make
           the
           Church
           of
           Rome
           vtterly
           no
           Church
           at
           all
           ,
           by
           reason
           of
           so
           many
           ,
           so
           greeuous
           errors
           in
           their
           doctrines
           :
           so
           we
           haue
           them
           amongst
           vs
           ,
           who
           vnder
           pretence
           of
           imagined
           corruptions
           in
           our
           discipline
           ,
           do
           giue
           euen
           as
           hard
           a
           iudgement
           of
           the
           Church
           of
           England
           it selfe
           .
           But
           whatsoeuer
           either
           the
           one
           sort
           or
           the
           other
           teach
           ,
           we
           must
           acknowledge
           euen
           heretikes
           themselues
           to
           be
           though
           a
           maimed
           part
           ,
           yet
           a
           part
           of
           the
           visible
           Church
           .
           If
           an
           Infidell
           should
           pursue
           to
           death
           an
           heretique
           professing
           Christianitie
           ,
           only
           for
           Christian
           profession
           sake
           :
           could
           we
           deny
           vnto
           him
           the
           honor
           of
           martyrdome
           ?
           Yet
           this
           honor
           all
           men
           know
           to
           be
           proper
           vnto
           the
           Church
           .
           Heretikes
           therefore
           are
           not
           vtterly
           cut
           off
           from
           the
           visible
           Church
           of
           Christ.
           If
           the
           fathers
           do
           any
           where
           ,
           as
           oftentimes
           they
           do
           ,
           make
           the
           true
           visible
           Church
           of
           Christ
           and
           hereticall
           companies
           opposite
           ,
           they
           are
           to
           be
           construed
           as
           separating
           heretikes
           not
           altogether
           from
           the
           company
           of
           beleeuers
           ,
           but
           from
           the
           fellowship
           of
           sound
           beleeuers
           .
           For
           where
           profest
           vnbeleefe
           is
           ,
           there
           can
           be
           no
           visible
           Church
           of
           Christ
           ;
           there
           may
           be
           ,
           where
           sound
           beliefe
           wanteth
           .
           Infidels
           being
           cleane
           without
           the
           Church
           ,
           deny
           directly
           and
           vtterly
           reiect
           the
           very
           principles
           of
           Christianity
           ;
           which
           heretikes
           embrace
           ,
           and
           erre
           onely
           by
           misconstruction
           ;
           whereupon
           their
           opinions
           although
           repugnant
           indeed
           to
           the
           principles
           of
           Christian
           faith
           ,
           are
           notwithstanding
           by
           them
           held
           otherwise
           ,
           and
           maintained
           as
           most
           consonant
           thereunto
           .
           Wherfore
           being
           Christians
           in
           regard
           of
           the
           generall
           truth
           of
           Christ
           which
           they
           openly
           professe
           ;
           yet
           they
           are
           by
           the
           fathers
           euery
           where
           spokē
           of
           ,
           as
           men
           cleane
           excluded
           out
           of
           the
           right
           belieuing
           
           Church
           by
           reason
           of
           their
           particular
           errors
           ,
           for
           which
           all
           that
           are
           of
           a
           sound
           beleefe
           must
           needes
           condemne
           them
           .
           In
           this
           consideration
           the
           aunswere
           of
           Caluin
           vnto
           Farell
           concerning
           the
           children
           of
           Popish
           parents
           doth
           seeme
           crased
           ;
           Whereas
           sayth
           he
           ,
           
             you
             aske
             our
             iudgement
             about
             a
             matter
             ,
          
           
           
             whereof
             there
             is
             doubt
             amongst
             you
             ,
             whether
             ministers
             of
             our
             order
             professing
             the
             pure
             doctrine
             of
             the
             Gospell
             ,
             may
             lawfully
             admit
             vnto
             baptisme
             an
             infant
             whose
             father
             is
             a
             stranger
             vnto
             our
             Churches
             ,
             and
             whose
             mother
             hath
             fallen
             from
             vs
             vnto
             the
             papacie
             ,
             so
             that
             both
             the
             parents
             are
             popish
             ;
             thus
             we
             haue
             thought
             good
             to
             aunswere
             ,
             namely
             that
             it
             is
             an
             absurd
             thing
             for
             vs
             to
             baptise
             them
             ,
             which
             cannot
             be
             reckoned
             members
             of
             our
             bodie
             .
             And
             sith
             Papists
             children
             are
             such
             ,
             we
             see
             not
             how
             it
             should
             be
             lawfull
             to
             minister
             baptisme
             vnto
             them
             .
          
           Sounder
           a
           great
           deale
           is
           the
           aunswere
           of
           the
           Ecclesiasticall
           Colledge
           of
           Geneua
           vnto
           Knox
           ,
           who
           hauing
           signified
           vnto
           them
           ,
           that
           himselfe
           did
           not
           thinke
           it
           lawfull
           to
           baptize
           bastards
           or
           the
           children
           of
           idolaters
           (
           he
           meaneth
           Papists
           )
           or
           of
           parsons
           excommunicate
           ,
           till
           either
           the
           parents
           had
           by
           repentance
           submitted
           themselues
           vnto
           the
           Church
           ,
           or
           else
           their
           children
           being
           growne
           vnto
           the
           yeares
           of
           vnderstanding
           should
           come
           and
           sue
           for
           their
           owne
           baptisme
           :
           
             For
             thus
             thinking
          
           sayth
           he
           ,
           
             I
             am
             thought
             to
             bee
             ouer
             seuere
             ,
          
           
           
             and
             that
             not
             onely
             by
             them
             which
             are
             Popish
             ,
             but
             euen
             in
             their
             iudgements
             also
             who
             thinke
             themselues
             maintainers
             of
             the
             truth
             .
          
           Maister
           Knoxes
           ouer-sight
           herein
           they
           controlled
           .
           Their
           sentence
           was
           ,
           
           
             wheresoeuer
             the
             profession
             of
             Christianity
             hath
             not
             vtterly
             perished
             and
             beene
             exstinct
             ,
             infants
             are
             beguiled
             of
             their
             right
             ,
             if
             the
             common
             seale
             be
             denied
             them
             .
          
           Which
           conclusion
           in
           it selfe
           is
           sound
           ,
           although
           it
           seemeth
           the
           ground
           is
           but
           weake
           whereupon
           they
           build
           it
           .
           For
           the
           reason
           which
           they
           yeeld
           of
           their
           sentence
           is
           this
           ;
           
             The
             promise
             which
             God
             doth
             make
             to
             the
             faithfull
             concerning
             their
             seede
             ,
             reacheth
             vnto
             a
             thousand
             generations
             ;
             it
             resteth
             not
             onely
             in
             the
             first
             degree
             of
             descent
             .
             Infants
             therefore
             whose
             great
             graund
             fathers
             haue
             bene
             holy
             and
             godly
             ,
             do
             in
             that
             respect
             belong
             to
             the
             bodie
             of
             the
             Church
             ,
             although
             the
             fathers
             and
             graundfathers
             of
             whom
             they
             descend
             haue
             bene
             Apostates
             :
             Because
             the
             tenure
             of
             the
             grace
             of
             God
             which
             did
             adopt
             them
             three
             hundred
             years
             ▪
             agoe
             and
             more
             in
             their
             auncient
             predecessors
             ,
             cannot
             with
             iustice
             be
             defeated
             and
             broken
             off
             by
             their
             parents
             imp●etie
             comming
             betweene
             .
          
           By
           which
           reason
           of
           theirs
           ,
           although
           it
           seeme
           that
           all
           the
           world
           may
           be
           baptised
           ,
           in
           as
           much
           as
           no
           man
           liuing
           is
           a
           thousand
           descents
           remoued
           from
           Adam
           himselfe
           ;
           yet
           we
           meane
           not
           at
           this
           time
           either
           to
           vphold
           or
           to
           ouerthrow
           it
           :
           onely
           their
           alleaged
           conclusion
           we
           embrace
           ,
           so
           it
           be
           construed
           in
           this
           sort
           ,
           
             That
             for
             as
             much
             as
             men
             remaine
             in
             the
             visible
             Church
             ,
             till
             they
             vtterly
             renounce
             the
             profession
             of
             Christianity
             ;
             we
             may
             not
             deny
             vnto
             infants
             their
             right
             by
             withholding
             from
             them
             the
             publike
             signe
             of
             holy
             baptisme
             ,
             if
             they
             be
             borne
             where
             the
             outward
             acknowledgement
             of
             Christianity
             is
             not
             cleane
             gone
             and
             extinguished
             .
          
           For
           being
           in
           such
           sort
           borne
           ,
           their
           parents
           are
           within
           the
           Church
           ,
           and
           therefore
           their
           birth
           doth
           giue
           them
           interest
           and
           right
           in
           baptisme
           .
           Albeit
           not
           euerie
           error
           and
           fault
           ,
           yet
           heresies
           and
           crimes
           which
           are
           not
           actually
           repented
           of
           and
           forsaken
           ,
           exclude
           quite
           and
           cleane
           from
           that
           saluation
           ,
           which
           belongeth
           vnto
           the
           misticall
           body
           of
           Christ
           ;
           yea
           they
           also
           make
           a
           separation
           from
           the
           visible
           sound
           Church
           of
           Christ
           ;
           altogether
           from
           the
           visible
           Church
           neither
           the
           one
           nor
           the
           other
           dothe
           seuer
           .
           As
           for
           the
           act
           of
           excommunication
           ,
           it
           neither
           shutteth
           out
           from
           the
           misticall
           ,
           nor
           cleane
           from
           the
           visible
           ,
           but
           only
           from
           fellowship
           
           with
           the
           visible
           in
           holy
           duties
           .
           With
           what
           congruity
           then
           doth
           the
           Church
           of
           Rome
           deny
           ,
           that
           her
           enemies
           ,
           whom
           she
           holdeth
           alwayes
           for
           heretikes
           ,
           do
           at
           all
           appertaine
           to
           the
           Church
           of
           Christ
           ;
           when
           her
           owne
           do
           freely
           grant
           ,
           that
           albeit
           the
           Pope
           (
           as
           they
           say
           )
           cannot
           teach
           heresie
           nor
           propound
           error
           ,
           he
           may
           notwithstanding
           himselfe
           worship
           idols
           ,
           thinke
           amisse
           concerning
           matters
           of
           faith
           ,
           yea
           giue
           himselfe
           vnto
           acts
           diabolicall
           ,
           euen
           being
           Pope
           ?
           How
           exclude
           they
           vs
           from
           being
           any
           part
           of
           the
           Church
           of
           Christ
           vnder
           the
           colour
           and
           pretence
           of
           heresie
           ,
           when
           they
           cannot
           but
           graunt
           it
           possible
           euen
           for
           him
           to
           be
           as
           touching
           his
           owne
           personal
           perswasion
           hereticall
           ,
           who
           in
           their
           opinion
           not
           only
           is
           of
           the
           Church
           ,
           but
           holdeth
           the
           chiefest
           place
           of
           authority
           ouer
           the
           same
           ?
           But
           of
           these
           things
           we
           are
           not
           now
           to
           dispute
           .
           That
           which
           already
           we
           haue
           set
           downe
           ,
           is
           for
           our
           present
           purpose
           sufficient
           .
           By
           the
           Church
           therefore
           in
           this
           question
           we
           vnderstand
           no
           other
           then
           onely
           the
           visible
           Church
           .
           For
           preseruation
           of
           Christianity
           there
           is
           not
           any
           thing
           more
           needfull
           ,
           then
           that
           such
           as
           are
           of
           the
           visible
           Church
           ,
           haue
           mutuall
           fellowship
           and
           societie
           one
           with
           another
           .
           In
           which
           consideration
           ,
           as
           the
           maine
           body
           of
           the
           sea
           being
           one
           ,
           yet
           within
           diuers
           precincts
           hath
           diuers
           names
           ;
           so
           the
           Catholike
           Church
           is
           in
           like
           sort
           deuided
           into
           a
           number
           of
           distinct
           societies
           ,
           euery
           of
           which
           is
           termed
           a
           Church
           within
           it selfe
           .
           In
           this
           sense
           the
           Church
           is
           alwaies
           a
           visible
           society
           of
           men
           ;
           not
           an
           assembly
           ,
           but
           a
           society
           .
           For
           although
           the
           name
           of
           the
           Church
           be
           giuen
           vnto
           Christian
           assemblies
           ,
           although
           any
           multitude
           of
           Christian
           men
           cōgregated
           may
           be
           termed
           by
           the
           name
           of
           a
           Church
           ;
           yet
           assemblies
           properly
           are
           rather
           things
           that
           belong
           to
           a
           Church
           .
           Men
           are
           assembled
           for
           performance
           of
           publike
           actiōs
           ;
           which
           actions
           being
           ended
           ,
           the
           assembly
           dissolueth
           it selfe
           and
           is
           no
           longer
           in
           being
           ;
           wheras
           the
           Church
           which
           was
           assembled
           ,
           doth
           no
           lesse
           continue
           afterwards
           then
           before
           .
           
           
             Where
             but
             three
             are
             ,
             and
             they
             of
             the
             laity
             also
             ,
          
           sayth
           
             Tertullian
             ,
             yet
             there
             is
             a
             Church
             ,
          
           that
           is
           to
           say
           ,
           a
           Christian
           assembly
           .
           But
           a
           Church
           ,
           as
           now
           we
           are
           to
           vnderstand
           it
           ,
           is
           a
           society
           ,
           that
           is
           a
           number
           of
           men
           belonging
           vnto
           some
           Christian
           fellowship
           ,
           the
           place
           and
           limites
           whereof
           are
           certaine
           .
           That
           wherein
           they
           haue
           communion
           ,
           is
           the
           publike
           exercise
           of
           such
           duties
           as
           those
           mentioned
           in
           the
           Apostles
           acts
           ,
           
           
             Instruction
             ,
             Breaking
             of
             bread
          
           ,
           and
           Prayers
           .
           As
           therefore
           they
           that
           are
           of
           the
           misticall
           body
           of
           Christ
           ,
           haue
           those
           inward
           graces
           and
           vertues
           ,
           whereby
           they
           differ
           from
           all
           others
           which
           are
           not
           of
           the
           same
           body
           ;
           againe
           whosoeuer
           appertaine
           to
           the
           visible
           body
           of
           the
           Church
           ,
           they
           haue
           also
           the
           notes
           of
           externall
           profession
           ,
           whereby
           the
           world
           knoweth
           what
           they
           are
           :
           after
           the
           same
           manner
           euen
           the
           seuerall
           societies
           of
           Christian
           men
           ,
           vnto
           euery
           of
           which
           the
           name
           of
           a
           Church
           is
           giuen
           with
           addition
           betokening
           seuerally
           ,
           as
           the
           Church
           of
           Rome
           ,
           Corinth
           ,
           Ephesus
           ,
           England
           ,
           and
           so
           the
           rest
           ,
           must
           bee
           indued
           with
           correspondent
           generall
           properties
           belonging
           vnto
           them
           ,
           as
           they
           are
           publique
           Christian
           societies
           .
           And
           of
           such
           properties
           common
           vnto
           all
           societies
           Christian
           ,
           it
           may
           not
           be
           denied
           ,
           that
           one
           of
           the
           very
           chiefest
           is
           Ecclesiasticall
           Politie
           .
           Which
           word
           I
           therefore
           the
           rather
           vse
           ,
           because
           the
           name
           of
           gouernement
           as
           commonly
           men
           vnderstand
           it
           in
           ordinary
           speech
           ,
           doth
           not
           comprise
           the
           largenes
           of
           that
           whereunto
           in
           this
           question
           it
           is
           applied
           .
           For
           when
           we
           speake
           of
           gouernment
           ,
           what
           doth
           the
           greatest
           part
           conceiue
           thereby
           ,
           but
           onely
           the
           exercise
           of
           superiority
           peculiar
           vnto
           rulers
           
           and
           guides
           of
           others
           ?
           To
           our
           purpose
           therefore
           the
           name
           of
           Church-politie
           will
           better
           serue
           ,
           because
           it
           conteineth
           both
           gouernement
           ,
           and
           also
           whatsoeuer
           ▪
           besides
           belongeth
           to
           the
           ordering
           of
           the
           Church
           in
           publique
           .
           Neither
           is
           any
           thing
           in
           this
           degree
           more
           necessarie
           then
           Church
           politie
           ,
           which
           is
           a
           forme
           of
           ordering
           the
           publique
           spirituall
           affaires
           of
           the
           Church
           of
           God.
           
        
         
           2
           But
           we
           must
           note
           ,
           
           that
           he
           which
           affirmeth
           speech
           to
           bee
           necessary
           amongest
           all
           men
           throughout
           the
           world
           ,
           doth
           not
           thereby
           import
           that
           all
           men
           must
           necessarily
           speake
           one
           kind
           of
           language
           .
           Euen
           so
           the
           necessitie
           of
           politie
           and
           regiment
           in
           all
           Churches
           may
           be
           held
           ,
           without
           holding
           any
           one
           certaine
           forme
           to
           bee
           necessarie
           in
           them
           all
           .
           Nor
           is
           it
           possible
           that
           any
           forme
           of
           politie
           ,
           much
           lesse
           of
           politie
           Ecclesiasticall
           ,
           should
           bee
           good
           ,
           vnlesse
           ▪
           God
           himselfe
           bee
           author
           of
           it
           .
           
             Those
             things
             that
             are
             not
             of
             God
             (
             sayth
             Tertullian
             )
             they
             can
             haue
             no
             other
             then
             Gods
             aduersarie
             for
             their
             author
             .
          
           Be
           it
           whatsoeuer
           in
           the
           Church
           of
           God
           ,
           if
           it
           bee
           not
           of
           God
           ,
           wee
           hate
           it
           .
           Of
           God
           it
           must
           bee
           ,
           either
           as
           those
           things
           sometime
           were
           ,
           which
           God
           supernaturally
           reuealed
           and
           so
           deliuered
           them
           vnto
           Moses
           for
           gouernement
           of
           the
           common
           wealth
           of
           Israell
           ;
           or
           else
           as
           those
           thinges
           which
           men
           finde
           out
           by
           helpe
           of
           that
           light
           ,
           which
           God
           hath
           giuen
           them
           vnto
           that
           ende
           .
           The
           verie
           lawe
           of
           nature
           it selfe
           ,
           which
           no
           man
           can
           deny
           but
           God
           hath
           instituted
           ,
           is
           not
           of
           God
           ,
           vnlesse
           that
           be
           of
           God
           ,
           
           whereof
           God
           is
           the
           author
           as
           well
           this
           later
           way
           as
           the
           former
           .
           But
           for
           as
           much
           as
           no
           forme
           of
           Church-politie
           is
           thought
           by
           them
           to
           be
           lawfull
           ,
           or
           to
           bee
           of
           God
           ,
           vnlesse
           God
           be
           so
           the
           author
           of
           it
           ,
           that
           it
           bee
           also
           set
           downe
           in
           Scripture
           ;
           they
           should
           tell
           vs
           plainely
           ,
           whether
           their
           meaning
           be
           ,
           that
           it
           must
           be
           there
           set
           downe
           in
           whole
           or
           in
           part
           .
           For
           if
           wholly
           ,
           let
           them
           shewe
           what
           one
           forme
           of
           politie
           euer
           was
           so
           .
           Their
           owne
           to
           be
           so
           taken
           out
           of
           Scripture
           they
           will
           not
           affirme
           ;
           neither
           denie
           they
           that
           in
           part
           ,
           euen
           this
           which
           they
           so
           much
           oppugne
           is
           also
           from
           thence
           taken
           .
           Againe
           they
           should
           tell
           vs
           ,
           whether
           onely
           that
           be
           taken
           out
           of
           Sripture
           ,
           which
           is
           actually
           and
           particularly
           there
           set
           downe
           ;
           or
           else
           that
           also
           ,
           which
           the
           generall
           principles
           and
           rules
           of
           Scripture
           potentially
           conteine
           .
           The
           one
           way
           they
           cannot
           as
           much
           as
           pretend
           ,
           that
           all
           the
           partes
           of
           their
           owne
           discipline
           are
           in
           scripture
           ;
           and
           the
           other
           way
           their
           mouthes
           are
           stopped
           ,
           when
           they
           would
           pleade
           against
           all
           other
           formes
           besides
           their
           owne
           ;
           seeing
           the
           generall
           principles
           are
           such
           ▪
           as
           do
           not
           particularly
           prescribe
           any
           one
           ,
           but
           sundry
           may
           equally
           be
           consonant
           vnto
           the
           generall
           axiomes
           of
           the
           Scripture
           .
           But
           to
           giue
           them
           some
           larger
           scope
           ,
           and
           not
           to
           close
           them
           vp
           in
           these
           streights
           ▪
           let
           their
           allegations
           bee
           considered
           ,
           wherewith
           they
           earnestly
           bend
           themselues
           against
           all
           ,
           which
           deny
           it
           necessarie
           that
           any
           one
           complete
           forme
           of
           Church
           ▪
           politie
           should
           bee
           in
           Scripture
           .
           First
           therefore
           whereas
           it
           hath
           beene
           told
           them
           ,
           that
           matters
           of
           faith
           ,
           and
           in
           generall
           matters
           necessarie
           vnto
           saluation
           ,
           
           are
           of
           a
           different
           nature
           from
           Ceremonies
           ,
           order
           ,
           and
           the
           kind
           of
           Church
           gouernement
           ▪
           that
           the
           one
           are
           necessarie
           to
           bee
           expressely
           contained
           in
           the
           word
           of
           God
           ,
           or
           else
           manifestly
           
           collected
           out
           of
           the
           same
           ,
           the
           other
           not
           so
           ;
           that
           is
           necessarie
           not
           to
           receiue
           the
           one
           ▪
           vnlesse
           there
           be
           some
           thing
           in
           Scripture
           for
           them
           ,
           the
           other
           free
           ,
           if
           nothing
           against
           them
           may
           thence
           bee
           alleaged
           :
           although
           there
           do
           not
           appeare
           any
           iust
           or
           reasonable
           cause
           to
           reiect
           or
           dislike
           of
           this
           ,
           neuerthelesse
           as
           it
           is
           not
           easie
           to
           speake
           to
           the
           contentation
           of
           mindes
           exulcerated
           in
           themselues
           ,
           but
           that
           somewhat
           there
           will
           bee
           alwayes
           which
           displeaseth
           ,
           so
           herein
           for
           two
           things
           we
           are
           reprooued
           ;
           the
           first
           is
           misdistinguishing
           ,
           because
           matters
           of
           discipline
           and
           Church
           ▪
           gouernement
           are
           (
           as
           they
           say
           )
           matters
           necessary
           to
           saluation
           and
           of
           faith
           ,
           whereas
           we
           put
           a
           difference
           betweene
           the
           one
           and
           the
           other
           ;
           our
           second
           fault
           is
           
             iniurious
             dealing
          
           with
           the
           Scripture
           of
           God
           ,
           as
           if
           it
           conteined
           onely
           the
           principall
           points
           of
           religion
           ,
           some
           rude
           and
           vnfashioned
           matter
           of
           building
           the
           Church
           ,
           but
           had
           left
           out
           that
           which
           belongeth
           vnto
           the
           forme
           and
           fashion
           of
           it
           ;
           as
           if
           there
           were
           in
           the
           Scripture
           no
           more
           then
           only
           to
           couer
           the
           Churches
           nakednesse
           ,
           and
           not
           chaines
           ,
           bracelets
           ,
           rings
           ,
           iewels
           to
           adorne
           her
           ;
           sufficient
           to
           quench
           her
           thirst
           ,
           to
           kill
           her
           hunger
           ,
           but
           not
           to
           minister
           a
           more
           liberall
           and
           (
           as
           it
           were
           )
           a
           more
           delitious
           and
           dainty
           dyet
           .
           In
           which
           case
           our
           apologie
           shall
           not
           need
           to
           be
           very
           long
           .
        
         
           
           3
           The
           mixture
           of
           those
           things
           by
           speech
           ,
           which
           by
           nature
           are
           diuided
           ,
           is
           the
           mother
           of
           all
           error
           .
           To
           take
           away
           therefore
           that
           error
           which
           confusion
           breedeth
           distinction
           is
           requisite
           .
           Rightly
           to
           distinguish
           is
           by
           conceipt
           of
           minde
           to
           seuer
           thinges
           different
           in
           nature
           ,
           and
           to
           discerne
           wherein
           they
           differ
           .
           So
           that
           if
           wee
           imagine
           a
           difference
           where
           there
           is
           none
           ,
           because
           wee
           distinguish
           where
           wee
           should
           not
           ,
           it
           may
           not
           bee
           denied
           that
           wee
           misdistinguish
           .
           The
           onely
           tryall
           whether
           wee
           do
           so
           ,
           yea
           or
           no
           ,
           dependeth
           vpon
           comparison
           betweene
           our
           conceipt
           and
           the
           nature
           of
           thinges
           conceiued
           .
           Touching
           matters
           belonging
           vnto
           the
           Church
           of
           Christ
           this
           wee
           conceiue
           ,
           that
           they
           are
           not
           of
           one
           sute
           .
           Some
           things
           are
           meerely
           of
           faith
           ,
           which
           things
           it
           doth
           suffice
           that
           wee
           knowe
           and
           beleeue
           :
           some
           things
           not
           onely
           to
           bee
           knowne
           ,
           but
           done
           ,
           because
           they
           concerne
           the
           actions
           of
           men
           .
           Articles
           about
           the
           Trinitie
           are
           matters
           of
           meere
           faith
           ,
           and
           must
           bee
           belieued
           .
           Precepts
           concerning
           the
           workes
           of
           charitie
           ,
           are
           matters
           of
           action
           ,
           which
           to
           knowe
           ,
           vnlesse
           they
           bee
           practised
           ,
           is
           not
           enough
           .
           This
           beeing
           so
           cleare
           to
           all
           mens
           vnderstanding
           ,
           I
           somewhat
           maruaile
           that
           they
           especially
           should
           thinke
           it
           absurde
           to
           oppose
           Church-gouernement
           a
           plaine
           matter
           of
           action
           vnto
           matters
           of
           faith
           ,
           
           who
           know
           that
           themselues
           deuide
           the
           Gospell
           into
           Doctrine
           and
           Discipline
           .
           For
           if
           matters
           of
           discipline
           be
           rightly
           by
           them
           distinguished
           from
           matters
           of
           doctrine
           ,
           why
           not
           matters
           of
           gouernmēt
           by
           〈◊〉
           
           as
           reasonably
           set
           against
           matters
           of
           faith
           ?
           Do
           not
           they
           vnder
           doctrine
           comprehend
           the
           same
           which
           we
           intend
           by
           matters
           of
           faith
           ?
           Do
           not
           they
           vnder
           discipline
           comprise
           the
           regiment
           of
           the
           Church
           ?
           When
           they
           blame
           that
           in
           vs
           ,
           which
           themselues
           followe
           ,
           they
           giue
           men
           great
           cause
           to
           doubt
           that
           some
           other
           thing
           then
           iudgement
           doth
           guide
           their
           speech
           .
           What
           the
           Church
           of
           God
           standeth
           bound
           to
           knowe
           or
           do
           ,
           the
           same
           in
           part
           nature
           teacheth
           .
           And
           because
           nature
           can
           teach
           them
           but
           onely
           in
           part
           ,
           neither
           so
           fully
           ,
           as
           is
           requisite
           for
           mans
           saluation
           ;
           nor
           so
           easily
           ,
           as
           to
           make
           the
           way
           plaine
           and
           expedite
           enough
           ,
           that
           many
           may
           come
           to
           the
           knowledge
           of
           it
           and
           so
           be
           saued
           ;
           therefore
           in
           Scripture
           hath
           God
           both
           collected
           the
           most
           necessarie
           things
           ,
           that
           the
           Schoole
           of
           nature
           teacheth
           vnto
           that
           end
           ;
           and
           reuealeth
           also
           whatsoeuer
           we
           neither
           could
           with
           safety
           bee
           ignorant
           of
           ,
           nor
           at
           all
           be
           instructed
           in
           but
           by
           supernaturall
           reuelation
           from
           him
           .
           So
           that
           Scripture
           conteining
           all
           things
           that
           are
           in
           this
           kind
           any
           way
           needfull
           for
           the
           Church
           ,
           and
           the
           principall
           of
           the
           other
           sort
           ,
           this
           is
           the
           next
           thing
           wherewith
           we
           are
           charged
           as
           with
           an
           errour
           :
           we
           teach
           that
           whatsoeuer
           is
           vnto
           saluation
           termed
           necessarie
           by
           way
           of
           excellencie
           ,
           whatsoeuer
           it
           standeth
           all
           men
           vppon
           to
           knowe
           or
           do
           that
           they
           may
           be
           saued
           ,
           whatsoeuer
           there
           is
           whereof
           it
           may
           truely
           be
           sayd
           ,
           
             This
             not
             to
             beleeue
             is
             eternall
             death
             and
             damnation
             ,
          
           or
           ,
           
             This
             euery
             soule
             that
             will
             liue
             must
             duly
             obserue
             ,
          
           of
           which
           sort
           the
           Articles
           of
           Christian
           faith
           ,
           and
           the
           Sacraments
           of
           the
           Church
           of
           Christ
           are
           ;
           all
           such
           things
           if
           Scripture
           did
           not
           comprehend
           ,
           the
           Church
           of
           God
           should
           not
           bee
           able
           to
           measure
           out
           the
           length
           and
           the
           breadth
           of
           that
           way
           wherein
           for
           euer
           she
           is
           to
           walke
           .
           Heretiques
           and
           Schismatiques
           neuer
           ceasing
           ,
           some
           to
           abridge
           ,
           some
           to
           enlarge
           ,
           all
           to
           peruert
           and
           obscure
           the
           same
           .
           But
           as
           for
           those
           things
           that
           are
           accessorie
           hereunto
           ,
           those
           things
           that
           so
           belong
           to
           the
           way
           of
           saluation
           ,
           as
           to
           alter
           them
           is
           no
           otherwise
           to
           chaunge
           that
           way
           ,
           then
           a
           path
           is
           chaunged
           by
           altering
           onely
           the
           vppermost
           face
           thereof
           ,
           which
           be
           it
           layd
           with
           grauell
           ,
           or
           set
           with
           grasse
           ,
           or
           paued
           with
           stone
           ,
           remaineth
           still
           the
           same
           path
           ;
           in
           such
           things
           because
           discretion
           may
           teach
           the
           Church
           what
           is
           conuenient
           ,
           we
           hold
           not
           the
           Church
           further
           tied
           herein
           vnto
           Scripture
           ,
           then
           that
           against
           Scripture
           nothing
           be
           admitted
           in
           the
           Church
           ,
           least
           that
           path
           which
           ought
           alwayes
           to
           be
           kept
           euen
           ,
           do
           thereby
           come
           to
           be
           ouer-growne
           with
           brambles
           and
           thornes
           .
           If
           this
           be
           vnsound
           ,
           wherein
           doth
           the
           point
           of
           vnsoundnesse
           lye
           ?
           It
           is
           not
           that
           we
           make
           some
           things
           necessarie
           ,
           some
           things
           accessorie
           and
           appendent
           onely
           .
           
           For
           our
           Lord
           and
           Sauiour
           himselfe
           doth
           make
           that
           difference
           ,
           by
           termin●
           iudgement
           ,
           and
           mercie
           ,
           and
           fidelitie
           ,
           with
           other
           things
           of
           like
           nature
           ,
           
             the
             greater
             and
             waightier
             matters
             of
             the
             lawe
             .
          
           Is
           it
           then
           in
           that
           wee
           account
           Ceremonies
           (
           wherein
           wee
           do
           not
           comprise
           Sacraments
           ,
           or
           any
           other
           the
           like
           substantiall
           duties
           in
           the
           exercise
           of
           Religion
           ,
           but
           onely
           such
           externall
           rites
           as
           are
           vsually
           annexed
           vnto
           Church-actions
           ,
           )
           is
           it
           an
           ouersight
           ,
           that
           we
           recken
           these
           thinges
           and
           a
           matters
           of
           gouernement
           in
           the
           number
           of
           things
           accessorie
           ,
           not
           things
           necessarie
           in
           such
           sort
           as
           hath
           beene
           declared
           ?
           Let
           them
           which
           therefore
           thinke
           vs
           blameable
           ,
           consider
           well
           their
           owne
           words
           .
           
           Do
           they
           not
           plainely
           compare
           the
           one
           vnto
           garments
           which
           couer
           the
           body
           of
           the
           Church
           ,
           the
           other
           vnto
           rings
           ,
           braslets
           ,
           and
           iewels
           that
           onely
           adorne
           it
           ;
           the
           one
           to
           that
           food
           which
           the
           Church
           doth
           liue
           by
           ,
           the
           other
           to
           that
           which
           maketh
           her
           dyet
           liberall
           ,
           daintie
           ,
           and
           more
           delitious
           ?
           Is
           dainty
           fare
           a
           thing
           necessary
           to
           the
           sustenance
           ,
           or
           to
           the
           clothing
           of
           the
           body
           rich
           attire
           ?
           If
           not
           ,
           how
           can
           they
           vrge
           the
           necessity
           of
           that
           which
           themselues
           resemble
           by
           things
           not
           necessary
           ?
           Or
           by
           what
           construction
           shall
           any
           man
           liuing
           be
           able
           to
           make
           those
           comparisons
           true
           ,
           holding
           that
           distinction
           vntrue
           ,
           which
           putteth
           a
           difference
           betweene
           things
           of
           externall
           regiment
           in
           the
           Church
           ,
           and
           things
           necessarie
           vnto
           saluation
           ?
        
         
           
           4
           Now
           as
           it
           can
           be
           to
           nature
           no
           iniury
           ,
           that
           of
           her
           we
           say
           the
           same
           which
           diligent
           beholders
           of
           her
           workes
           haue
           obserued
           ,
           namely
           ,
           that
           she
           prouideth
           for
           all
           liuing
           creatures
           nourishment
           which
           may
           suffice
           ,
           that
           she
           bringeth
           foorth
           no
           kind
           of
           creature
           whereto
           she
           is
           wanting
           in
           that
           which
           is
           needfull
           ;
           although
           we
           do
           not
           so
           farre
           magnifie
           her
           exceeding
           bountie
           ,
           as
           to
           affirme
           that
           she
           bringeth
           into
           the
           world
           the
           sonnes
           of
           men
           adorned
           with
           gorgeous
           attire
           ,
           or
           maketh
           costly
           buildings
           to
           spring
           vp
           out
           of
           the
           earth
           for
           them
           :
           So
           I
           trust
           that
           to
           mention
           what
           the
           Scripture
           of
           God
           leaueth
           vnto
           the
           Churches
           discretion
           in
           some
           things
           ,
           is
           not
           in
           any
           thing
           to
           impaire
           the
           honour
           which
           the
           Church
           of
           God
           yeeldeth
           to
           the
           sacred
           scriptures
           perfection
           .
           Wherein
           seeing
           that
           no
           more
           is
           by
           vs
           maintained
           ,
           then
           onely
           that
           scripture
           must
           needs
           teach
           the
           Church
           whatsoeuer
           is
           in
           such
           sort
           necessarie
           as
           hath
           bene
           set
           downe
           ;
           and
           that
           it
           is
           no
           more
           disgrace
           for
           scripture
           to
           haue
           left
           a
           number
           of
           other
           things
           free
           to
           be
           ordered
           at
           the
           discretion
           of
           the
           Church
           ,
           then
           for
           nature
           to
           haue
           left
           it
           vnto
           the
           wit
           of
           man
           to
           deuise
           his
           owne
           attire
           ,
           and
           not
           to
           looke
           for
           it
           as
           the
           beasts
           of
           the
           field
           haue
           theirs
           :
           If
           neither
           this
           can
           import
           ,
           nor
           any
           other
           proofe
           sufficient
           be
           brought
           foorth
           ,
           that
           we
           either
           will
           at
           any
           time
           or
           euer
           did
           affirme
           the
           sacred
           Scripture
           to
           comprehend
           no
           more
           then
           onely
           those
           bare
           necessaries
           ;
           if
           we
           acknowledge
           that
           as
           well
           for
           particular
           application
           to
           speciall
           occasions
           ,
           as
           also
           in
           other
           manifold
           respects
           infinite
           treasures
           of
           wisedome
           are
           ouer
           and
           besides
           aboundantly
           to
           be
           found
           in
           the
           holy
           Scripture
           ;
           yea
           that
           scarcely
           there
           is
           any
           noble
           part
           of
           knowledge
           ,
           worthie
           the
           minde
           of
           man
           ,
           but
           from
           thence
           it
           may
           haue
           some
           direction
           and
           light
           ;
           yea
           that
           athough
           there
           bee
           no
           necessitie
           it
           should
           of
           purpose
           prescribe
           any
           one
           particular
           for●●
           of
           Church-gouernement
           ,
           yet
           touching
           the
           manner
           of
           gouerning
           in
           generall
           ,
           the
           precepts
           that
           Scripture
           setteth
           downe
           are
           not
           few
           ,
           and
           the
           examples
           many
           which
           it
           proposeth
           for
           all
           Church-gouernors
           ,
           euen
           in
           particularities
           to
           followe
           ;
           yea
           that
           those
           things
           finally
           which
           are
           of
           principall
           waight
           in
           the
           verie
           particular
           forme
           of
           Church-politie
           ,
           (
           although
           not
           that
           forme
           which
           they
           imagine
           ,
           but
           that
           which
           we
           against
           them
           vphold
           )
           are
           in
           the
           selfe
           same
           Scriptures
           conteined
           :
           if
           all
           this
           bee
           willingly
           graunted
           by
           vs
           ,
           which
           are
           accused
           to
           pinne
           the
           word
           of
           God
           in
           so
           narrow
           roome
           ,
           as
           that
           it
           should
           bee
           able
           to
           direct
           vs
           but
           in
           principall
           points
           of
           our
           Religion
           ,
           or
           as
           though
           the
           substance
           of
           Religion
           or
           some
           rude
           and
           vnfashioned
           matter
           of
           building
           the
           Church
           were
           vttered
           in
           them
           ,
           and
           those
           things
           left
           out
           that
           should
           pertaine
           to
           the
           forme
           and
           fashion
           of
           it
           ;
           let
           the
           cause
           of
           the
           accused
           bee
           referred
           to
           the
           accusers
           owne
           conscience
           ,
           
           and
           let
           that
           iudge
           whether
           this
           accusation
           be
           deserued
           where
           it
           hath
           bene
           layd
           .
        
         
           5
           But
           so
           easie
           it
           is
           for
           euery
           man
           liuing
           to
           erre
           ,
           
           and
           so
           hard
           to
           wrest
           from
           any
           mans
           mouth
           the
           plaine
           acknowledgement
           of
           error
           ,
           that
           what
           hath
           beene
           once
           inconsiderately
           defended
           ,
           the
           same
           is
           commonly
           persisted
           in
           ,
           as
           long
           as
           wit
           by
           whetting
           it selfe
           is
           able
           to
           finde
           out
           any
           shift
           ,
           bee
           it
           neuer
           so
           sleight
           ,
           whereby
           to
           escape
           out
           of
           the
           handes
           of
           present
           contradiction
           .
           So
           that
           it
           commeth
           here
           in
           to
           passe
           with
           men
           vnaduisedly
           fallen
           into
           errour
           ,
           as
           with
           them
           whose
           state
           hath
           no
           ground
           to
           vphold
           it
           ,
           but
           onely
           the
           helpe
           which
           by
           subtle
           conueyance
           they
           drawe
           out
           of
           casuall
           euents
           arising
           from
           day
           to
           day
           ,
           till
           at
           length
           they
           be
           cleane
           spent
           .
           They
           which
           first
           gaue
           out
           ,
           that
           
             Nothing
             ought
             to
             be
             established
             in
             the
             Church
             which
             is
             not
             commanded
             by
             the
             word
             of
             God
             ,
          
           thought
           this
           ,
           principle
           plainely
           warranted
           by
           the
           manifest
           words
           of
           the
           lawe
           ;
           
             Ye
             shall
             put
             nothing
             vnto
             the
             word
             which
             I
             commaund
             you
             ,
             neither
             shall
             ye
             take
             ought
             therefrom
             ,
             that
             ye
             may
             keepe
             the
             commaundements
             of
             the
             Lord
             your
             God
             ,
             which
             I
             commaund
             you
             ,
          
           Wherefore
           hauing
           an
           eye
           to
           a
           number
           of
           rites
           and
           orders
           in
           the
           Church
           of
           England
           ,
           as
           marrying
           with
           a
           ring
           ,
           crossing
           in
           the
           one
           Sacrament
           ,
           
           kneeling
           at
           the
           other
           ;
           obseruing
           of
           festiuall
           dayes
           moe
           then
           onely
           that
           which
           is
           called
           the
           
             Lords
             day
          
           ,
           inioyning
           abstinence
           at
           certaine
           times
           from
           some
           kindes
           of
           meate
           ,
           churching
           of
           women
           after
           Child
           birth
           ,
           degrees
           taken
           by
           diuines
           in
           Vniuersities
           ,
           sundry
           Church-offices
           ,
           dignities
           ,
           and
           callings
           ,
           for
           which
           they
           found
           no
           commaundement
           in
           the
           holy
           Scripture
           ,
           they
           thought
           by
           the
           one
           onely
           stroke
           of
           that
           axiome
           to
           haue
           cut
           them
           off
           .
           But
           that
           which
           they
           tooke
           for
           an
           Oracle
           ,
           being
           sifted
           was
           repeld
           .
           True
           it
           is
           concerning
           the
           word
           of
           God
           ,
           whether
           it
           be
           by
           misconstruction
           of
           the
           sense
           ,
           or
           by
           falsification
           of
           the
           words
           ,
           wittingly
           to
           endeuour
           that
           any
           thing
           may
           seeme
           diuine
           which
           is
           not
           ,
           or
           any
           thing
           not
           seeme
           which
           is
           ▪
           were
           plainely
           to
           abuse
           ,
           and
           euen
           to
           falsifie
           diuine
           euidence
           ,
           which
           iniury
           offered
           but
           vnto
           men
           is
           most
           worthily
           counted
           ha●nous
           .
           Which
           point
           I
           wish
           they
           did
           well
           obserue
           ,
           with
           whom
           nothing
           is
           more
           familiar
           then
           to
           plead
           in
           these
           causes
           ,
           
             The
             law
             of
             God
             ,
             The
             word
             of
             the
             Lord
             :
          
           who
           notwithstanding
           when
           they
           come
           to
           alleage
           what
           word
           and
           what
           lawe
           they
           meane
           ,
           their
           common
           ordinarie
           practise
           is
           ,
           to
           quote
           by-speeches
           in
           some
           historicall
           narration
           or
           other
           ,
           and
           to
           vrge
           them
           as
           if
           they
           were
           written
           in
           most
           exact
           forme
           of
           law
           .
           What
           is
           to
           adde
           to
           the
           lawe
           of
           God
           ,
           if
           this
           bee
           not
           ?
           When
           that
           which
           the
           word
           of
           God
           doth
           but
           deliuer
           historically
           ,
           we
           conster
           without
           any
           warrant
           as
           if
           it
           were
           legally
           meant
           ,
           and
           so
           vrge
           it
           further
           then
           we
           can
           proue
           that
           it
           was
           intended
           ,
           do
           we
           not
           adde
           to
           the
           lawes
           of
           God
           ,
           and
           make
           them
           in
           number
           seeme
           moe
           then
           they
           are
           ?
           It
           standeth
           vs
           vpon
           to
           be
           carefull
           in
           this
           case
           .
           For
           the
           sentence
           of
           God
           is
           heauy
           against
           them
           ,
           that
           wittingly
           shall
           presume
           thus
           to
           vse
           the
           Scripture
           .
        
         
           6
           But
           let
           that
           which
           they
           doe
           hereby
           intend
           bee
           graunted
           them
           ,
           
           let
           it
           once
           stand
           as
           consonant
           to
           reason
           ,
           that
           because
           wee
           are
           forbidden
           to
           adde
           to
           the
           lawe
           of
           God
           any
           thing
           ,
           or
           to
           take
           ought
           from
           it
           ,
           therefore
           wee
           may
           not
           for
           matters
           of
           the
           Church
           make
           any
           lawe
           more
           then
           is
           already
           set
           downe
           in
           Scripture
           :
           who
           seeth
           not
           what
           sentence
           it
           shall
           enforce
           vs
           to
           giue
           against
           all
           Churches
           in
           the
           world
           ,
           in
           as
           much
           as
           there
           is
           not
           one
           ,
           but
           hath
           had
           many
           
           things
           established
           in
           it
           ,
           which
           though
           the
           Scripture
           did
           neuer
           commaund
           ,
           yet
           for
           vs
           to
           condemne
           were
           rashnesse
           .
           Let
           the
           Church
           of
           God
           euen
           in
           the
           time
           of
           our
           Sauior
           Christ
           serue
           for
           example
           vnto
           all
           the
           rest
           .
           In
           their
           domesticall
           celebration
           of
           the
           passeouer
           ,
           
           which
           supper
           they
           deuided
           (
           as
           it
           were
           )
           into
           two
           courses
           ,
           what
           Scripture
           did
           giue
           commaundement
           that
           betweene
           the
           first
           and
           the
           second
           ,
           he
           that
           was
           Chiefe
           should
           put
           off
           the
           residue
           of
           his
           garments
           ,
           
           and
           keeping
           on
           his
           feast-robe
           onely
           ,
           wash
           the
           feete
           of
           them
           that
           were
           with
           him
           ?
           What
           Scripture
           did
           command
           them
           neuer
           to
           lift
           vp
           their
           hands
           vnwasht
           in
           prayer
           vnto
           God
           ,
           which
           custome
           Aristaeus
           (
           be
           the
           credite
           of
           the
           author
           more
           or
           lesse
           )
           sheweth
           wherefore
           they
           did
           so
           religiously
           obserue
           ?
           What
           Scripture
           did
           commaund
           the
           Iewes
           euery
           festiuall
           day
           to
           fast
           till
           the
           sixt
           houre
           ?
           The
           custome
           both
           mentioned
           by
           Iosephus
           in
           the
           history
           of
           his
           owne
           life
           ,
           and
           by
           the
           words
           of
           Peter
           signified
           .
           
           Tedious
           it
           were
           to
           rip
           vp
           all
           such
           things
           ,
           as
           were
           in
           that
           Church
           established
           ,
           yea
           by
           Christ
           himselfe
           and
           by
           his
           Apostles
           obserued
           ,
           though
           not
           commaunded
           any
           where
           in
           Scripture
           .
        
         
           
           7
           Well
           ,
           yet
           a
           glosse
           there
           is
           to
           colour
           that
           paradoxe
           ,
           and
           notwithstanding
           all
           this
           ,
           still
           to
           make
           it
           appeare
           in
           shew
           not
           to
           be
           altogether
           vnreasonable
           .
           And
           therefore
           till
           further
           reply
           come
           ,
           the
           cause
           is
           held
           by
           a
           feeble
           distinction
           ;
           that
           the
           commandements
           of
           God
           being
           either
           generall
           or
           speciall
           ,
           although
           there
           be
           no
           expresse
           word
           for
           euery
           thing
           in
           specialtie
           ,
           yet
           there
           are
           generall
           commaundements
           for
           all
           things
           ,
           to
           the
           end
           that
           euen
           such
           cases
           as
           are
           not
           in
           Scripture
           particularly
           mentioned
           ,
           might
           not
           be
           left
           to
           any
           to
           order
           at
           their
           pleasure
           ,
           onely
           with
           caution
           that
           nothing
           be
           done
           against
           the
           word
           of
           God
           :
           and
           that
           for
           this
           cause
           the
           Apostle
           hath
           set
           downe
           in
           scripture
           foure
           generall
           rules
           ,
           requiring
           such
           things
           alone
           to
           be
           receiued
           in
           the
           Church
           ,
           as
           do
           best
           and
           neerest
           agree
           with
           the
           same
           rules
           ,
           that
           so
           all
           things
           in
           the
           Church
           may
           be
           appointed
           ,
           not
           onely
           
             not
             against
          
           ,
           but
           by
           and
           according
           to
           the
           word
           of
           God.
           The
           rules
           are
           these
           ,
           
             Nothing
             scandalous
          
           or
           offensiue
           vnto
           any
           ,
           especially
           vnto
           the
           Church
           of
           God
           ;
           
             All
             things
          
           in
           order
           and
           with
           seemelinesse
           ;
           
             All
             vnto
             edification
          
           ;
           finally
           
             All
             to
             the
             glory
             of
             God.
          
           Of
           which
           kind
           how
           many
           might
           be
           gathered
           out
           of
           the
           Scripture
           ,
           if
           it
           were
           necessary
           to
           take
           so
           much
           paines
           ?
           Which
           rules
           they
           that
           vrge
           ,
           minding
           thereby
           to
           proue
           that
           nothing
           may
           be
           done
           in
           the
           Church
           but
           what
           Scripture
           commaundeth
           ,
           must
           needs
           hold
           that
           they
           tye
           the
           Church
           of
           Christ
           no
           otherwise
           ,
           then
           onely
           because
           we
           find
           them
           there
           set
           downe
           by
           the
           finger
           of
           the
           holy
           Ghost
           .
           So
           that
           vnlesse
           the
           Apostle
           by
           writing
           had
           deliuered
           those
           rules
           to
           the
           Church
           ,
           we
           should
           by
           obseruing
           them
           haue
           sinned
           ,
           as
           now
           by
           not
           obseruing
           them
           .
           
           In
           the
           Church
           of
           the
           Iewes
           is
           it
           not
           graunted
           ,
           that
           
             the
             appointment
             of
             the
             hower
             for
             daily
             sacrifices
          
           ;
           the
           building
           of
           Synagogues
           throughout
           the
           land
           to
           heare
           the
           word
           of
           God
           and
           to
           pray
           in
           ,
           when
           they
           came
           not
           vp
           to
           Ierusalem
           ;
           the
           erecting
           of
           
             Pulpets
             &
             Chaires
          
           to
           teach
           in
           ;
           the
           order
           of
           buriall
           ,
           the
           
             rites
             of
             mariage
          
           ,
           with
           such
           like
           ,
           being
           matters
           appertaining
           to
           the
           Church
           ,
           yet
           are
           not
           any
           where
           prescribed
           in
           the
           law
           ,
           but
           were
           by
           the
           Churches
           discretion
           instituted
           ?
           What
           then
           shall
           we
           thinke
           ?
           Did
           they
           hereby
           adde
           to
           the
           law
           ,
           and
           so
           displeas●
           God
           by
           that
           which
           they
           did
           ?
           None
           so
           hardly
           perswaded
           of
           them
           .
           Doth
           their
           law
           deliuer
           vnto
           thē
           the
           self
           same
           general
           rules
           of
           the
           apostle
           ,
           that
           framing
           therby
           their
           orders
           they
           might
           in
           that
           respect
           cleare
           thēselues
           frō
           doing
           amisse
           ?
           
           S.
           Paule
           would
           then
           of
           likelihood
           haue
           cited
           them
           out
           of
           the
           Law
           ,
           which
           we
           see
           he
           doth
           not
           .
           The
           truth
           is
           ,
           they
           are
           rules
           and
           Canons
           of
           that
           law
           ,
           which
           is
           written
           in
           all
           men
           hearts
           ;
           the
           Church
           had
           for
           euer
           no
           lesse
           then
           now
           stood
           bound
           to
           obserue
           them
           ,
           whether
           the
           Apostle
           had
           mentioned
           them
           or
           no.
           Seeing
           therefore
           those
           Canons
           do
           bind
           as
           they
           are
           edicts
           of
           nature
           ,
           which
           the
           Iewes
           obseruing
           as
           yet
           vnwritten
           ,
           and
           thereby
           framing
           such
           Church-orders
           as
           in
           their
           lawe
           were
           not
           prescribed
           ,
           are
           notwithstanding
           in
           that
           respect
           vnculpable
           ;
           it
           followeth
           that
           sundry
           things
           may
           be
           lawfully
           done
           in
           the
           Church
           ,
           so
           as
           they
           be
           not
           done
           against
           the
           Scripture
           ,
           although
           no
           Scripture
           do
           commaund
           them
           ,
           but
           the
           Church
           only
           following
           the
           light
           of
           reason
           ,
           iudge
           them
           to
           be
           in
           discretion
           meete
           .
           Secondly
           vnto
           our
           purpose
           and
           for
           the
           question
           in
           hand
           ,
           whether
           the
           commaundements
           of
           God
           in
           Scripture
           be
           generall
           or
           speciall
           ,
           it
           skilleth
           not
           .
           For
           if
           being
           particularly
           applied
           ,
           they
           haue
           in
           regard
           of
           such
           particulars
           a
           force
           constraining
           vs
           to
           take
           some
           one
           certaine
           thing
           of
           many
           ,
           and
           to
           leaue
           the
           rest
           ,
           whereby
           it
           would
           come
           to
           passe
           ,
           that
           any
           other
           particular
           but
           that
           one
           being
           established
           ,
           the
           generall
           rules
           themselues
           in
           that
           case
           would
           be
           broken
           ;
           then
           is
           it
           vtterly
           impossible
           that
           God
           should
           leaue
           any
           thing
           great
           or
           small
           free
           for
           the
           Church
           to
           establish
           or
           not
           .
           Thirdly
           if
           so
           be
           they
           shall
           graunt
           ,
           as
           they
           cannot
           otherwise
           do
           ,
           that
           these
           rules
           are
           no
           such
           lawes
           as
           require
           any
           one
           particular
           thing
           to
           be
           done
           ;
           but
           serue
           rather
           to
           direct
           the
           Church
           in
           all
           things
           which
           she
           doth
           ,
           so
           that
           free
           and
           lawfull
           it
           is
           to
           deuise
           any
           Ceremony
           ,
           to
           receiue
           any
           order
           ,
           and
           to
           authorize
           any
           kind
           of
           regiment
           ,
           no
           speciall
           commandement
           being
           thereby
           violated
           ,
           and
           the
           same
           being
           thought
           such
           by
           them
           to
           whom
           the
           iudgement
           thereof
           appertaineth
           ,
           as
           that
           it
           is
           not
           scandalous
           ,
           but
           decent
           ,
           tending
           vnto
           edification
           ,
           and
           setting
           forth
           the
           glory
           of
           God
           ,
           that
           is
           to
           say
           agreeable
           vnto
           the
           generall
           rules
           of
           holy
           Scripture
           ;
           this
           doth
           them
           no
           good
           in
           the
           world
           for
           the
           furtherance
           of
           their
           purpose
           .
           That
           which
           should
           make
           for
           them
           ,
           must
           proue
           that
           men
           ought
           not
           to
           make
           lawes
           for
           Church
           regiment
           ,
           but
           onely
           keepe
           those
           lawes
           which
           in
           Scripture
           they
           find
           made
           .
           The
           plaine
           intent
           of
           the
           booke
           of
           Ecclesiasticall
           discipline
           is
           to
           shew
           ,
           that
           men
           may
           not
           deuise
           lawes
           of
           Church
           gouernment
           ;
           but
           are
           bound
           for
           euer
           to
           vse
           and
           to
           execute
           only
           those
           ,
           which
           God
           himselfe
           hath
           already
           deuised
           and
           deliuered
           in
           the
           Scripture
           .
           The
           selfe
           same
           drift
           the
           Admonitioners
           also
           had
           ,
           in
           vrging
           that
           nothing
           ought
           to
           be
           done
           in
           the
           Church
           according
           vnto
           any
           lawe
           of
           mans
           deuising
           ,
           but
           all
           according
           to
           that
           which
           God
           in
           his
           word
           hath
           commanded
           .
           Which
           not
           remembring
           ,
           they
           gather
           out
           of
           Scripture
           generall
           rules
           to
           bee
           followed
           in
           making
           lawes
           ;
           and
           so
           in
           effect
           they
           plainely
           graunt
           ,
           that
           we
           our selues
           may
           lawfully
           make
           lawes
           for
           the
           Church
           ,
           and
           are
           not
           bound
           out
           of
           Scripture
           onely
           to
           take
           lawes
           already
           made
           ,
           as
           they
           meant
           who
           first
           alleaged
           that
           principle
           whereof
           we
           speake
           .
           One
           particular
           platforme
           it
           is
           which
           they
           respected
           ,
           and
           which
           they
           labored
           thereby
           to
           force
           vpon
           all
           Churches
           ;
           whereas
           these
           generall
           rules
           do
           not
           let
           ,
           but
           that
           there
           may
           well
           enough
           be
           sundrie
           .
           It
           is
           the
           particular
           order
           established
           in
           the
           Church
           of
           England
           ,
           which
           thereby
           they
           did
           intend
           to
           alter
           ,
           as
           being
           not
           commanded
           of
           God
           ;
           whereas
           vnto
           those
           generall
           rules
           they
           know
           we
           do
           not
           defend
           that
           we
           may
           hold
           any
           thing
           vncomfortable
           .
           Obscure
           it
           is
           not
           what
           meaning
           they
           had
           ,
           who
           first
           gaue
           out
           that
           graund
           axiome
           :
           and
           according
           vnto
           
           that
           meaning
           it
           doth
           preuaile
           farre
           and
           wide
           with
           the
           fauourers
           of
           that
           part
           .
           Demaund
           of
           them
           ,
           wherefore
           they
           conforme
           not
           themselues
           vnto
           the
           order
           of
           our
           Church
           ,
           and
           in
           euery
           particular
           their
           answer
           for
           the
           most
           part
           is
           ,
           
             We
             find
             no
             such
             thing
             commaunded
             in
             the
             word
             .
          
           Whereby
           they
           plainely
           require
           some
           speciall
           commaundement
           for
           that
           which
           is
           exacted
           at
           their
           hands
           ,
           neither
           are
           they
           content
           to
           haue
           matters
           of
           the
           Church
           examined
           by
           generall
           rules
           and
           Canons
           .
           As
           therefore
           in
           controuersies
           betweene
           vs
           and
           the
           Church
           of
           Rome
           ,
           that
           which
           they
           practise
           is
           many
           times
           euen
           according
           to
           the
           very
           grosnesse
           of
           that
           which
           the
           vulgar
           sort
           conceiueth
           ;
           when
           that
           which
           they
           teach
           to
           maintaine
           it
           is
           so
           nice
           and
           subtle
           ,
           that
           hold
           can
           very
           hardly
           be
           taken
           thereupon
           ;
           in
           which
           cases
           we
           should
           do
           the
           Church
           of
           God
           small
           benefite
           ,
           by
           disputing
           with
           them
           according
           vnto
           the
           finest
           points
           of
           their
           darke
           conueyances
           ,
           and
           suffering
           that
           sense
           of
           their
           doctrine
           to
           go
           vncontrolled
           ,
           wherein
           by
           the
           common
           sort
           it
           is
           ordinarily
           receiued
           and
           practised
           :
           So
           considering
           what
           disturbance
           hath
           growne
           in
           the
           Church
           amongst
           our selues
           ,
           and
           how
           the
           authors
           thereof
           do
           commonly
           build
           altogether
           on
           this
           as
           a
           sure
           foundation
           ,
           
             Nothing
             ought
             to
             be
             established
             in
             the
             Church
             which
             in
             the
             word
             of
             God
             is
             not
             commanded
          
           ;
           were
           it
           reason
           that
           we
           should
           suffer
           the
           same
           to
           passe
           without
           controulement
           ,
           in
           that
           currant
           meaning
           whereby
           euery
           where
           it
           preuaileth
           ,
           and
           still
           till
           some
           strange
           construction
           were
           made
           thereof
           ,
           which
           no
           man
           would
           lightly
           haue
           thought
           on
           but
           being
           driuen
           thereunto
           for
           a
           shift
           ?
        
         
           8
           The
           last
           refuge
           in
           maintaining
           this
           position
           ,
           
           is
           thus
           to
           conster
           it
           ;
           
             Nothing
             ought
             to
             be
             established
             in
             the
             Church
             ,
             but
             that
             which
             is
             commaunded
             in
             the
             word
             of
             God
          
           ;
           that
           is
           to
           say
           ,
           All
           Church-orders
           must
           be
           
             grounded
             vpon
             the
             word
             of
             God
             ,
          
           in
           such
           sort
           grounded
           vpon
           the
           word
           ,
           not
           that
           being
           found
           out
           by
           some
           
             starre
             or
             light
             of
             reason
             ,
             or
             learning
             ,
             or
             other
             helpe
             ,
          
           they
           may
           be
           receiued
           ,
           so
           they
           be
           not
           against
           the
           word
           of
           God
           ;
           but
           according
           at
           least
           wise
           vnto
           the
           generall
           rules
           of
           Scripture
           they
           must
           bee
           made
           .
           VVhich
           is
           in
           effect
           as
           much
           as
           to
           say
           ,
           
             We
             knowe
             not
             what
             to
             say
             well
             in
             defence
             of
             this
             position
             ;
             and
             therefore
             least
             we
             should
             say
             it
             is
             false
             ,
             there
             is
             no
             remedie
             but
             to
             say
             that
             in
             some
             sense
             or
             other
             it
             may
             be
             true
             ,
             if
             we
             could
             tell
             howe
             .
          
           First
           that
           Scholie
           had
           neede
           of
           a
           very
           fauourable
           Reader
           and
           a
           tractable
           ,
           that
           should
           thinke
           it
           plaine
           construction
           ,
           when
           to
           be
           
             commaunded
             in
             the
             word
          
           and
           
             grounded
             vpon
             the
             word
          
           are
           made
           all
           one
           .
           If
           when
           a
           man
           may
           liue
           in
           the
           state
           of
           Matrimonie
           ,
           seeking
           that
           good
           thereby
           which
           nature
           principally
           desireth
           ,
           
           he
           make
           rather
           choyce
           of
           a
           contrarie
           life
           in
           regard
           of
           Saint
           Paules
           iudgement
           ;
           that
           which
           hee
           doth
           is
           manifestly
           grounded
           vppon
           the
           word
           of
           God
           ,
           yet
           
             not
             commaunded
          
           in
           his
           word
           ,
           because
           without
           breach
           of
           any
           commaundement
           hee
           might
           do
           otherwise
           .
           Secondly
           whereas
           no
           man
           in
           iustice
           and
           reason
           can
           be
           reproued
           ,
           for
           those
           actions
           which
           are
           framed
           according
           vnto
           that
           knowne
           will
           of
           God
           ,
           whereby
           they
           are
           to
           bee
           iudged
           ;
           and
           the
           will
           of
           God
           which
           wee
           are
           to
           iudge
           our
           actions
           by
           ,
           no
           sound
           Diuine
           in
           the
           world
           euer
           denied
           to
           bee
           in
           parte
           made
           manifest
           euen
           by
           
           light
           of
           nature
           and
           not
           by
           scripture
           alone
           ;
           if
           the
           Church
           being
           directed
           by
           the
           former
           of
           these
           two
           ,
           (
           which
           God
           hath
           giuen
           who
           gaue
           the
           other
           ,
           that
           man
           might
           in
           different
           sort
           be
           guided
           by
           them
           both
           ,
           )
           if
           the
           Church
           I
           say
           do
           approue
           and
           establish
           that
           which
           thereby
           it
           iudgeth
           meete
           ,
           and
           findeth
           not
           repugnant
           to
           any
           word
           or
           syllable
           of
           holy
           scripture
           ,
           who
           shall
           warrant
           our
           presumptuous
           boldnes
           controwling
           herein
           the
           Church
           of
           Christ
           ?
           But
           so
           it
           is
           ,
           the
           name
           of
           the
           light
           of
           nature
           is
           made
           hatefull
           with
           men
           ;
           the
           
             starre
             of
             Reason
             and
             learning
          
           ,
           and
           all
           other
           such
           like
           helps
           ,
           beginneth
           no
           otherwise
           to
           be
           thought
           of
           ,
           then
           if
           it
           were
           an
           vnluckie
           Comet
           ,
           or
           as
           if
           God
           had
           so
           accursed
           it
           ,
           that
           it
           should
           neuer
           shine
           or
           giue
           light
           in
           things
           concerning
           our
           dutie
           any
           way
           towardes
           him
           ,
           but
           be
           esteemed
           as
           that
           starre
           in
           the
           Reuelation
           called
           wormewood
           ,
           
           which
           beeing
           fallen
           from
           heauen
           ,
           maketh
           riuers
           and
           waters
           in
           which
           it
           falleth
           so
           bitter
           ,
           that
           men
           tasting
           them
           dye
           thereof
           .
           A
           number
           there
           are
           ,
           who
           thinke
           they
           cannot
           admire
           as
           they
           ought
           the
           power
           and
           authoritie
           of
           the
           worde
           of
           God
           ,
           if
           in
           things
           diuine
           they
           should
           attribute
           any
           force
           to
           mans
           reason
           .
           For
           which
           cause
           they
           neuer
           vse
           reason
           so
           willingly
           as
           to
           disgrace
           reason
           .
           Their
           vsuall
           and
           common
           discourses
           are
           vnto
           this
           effect
           .
           
           1.
           
           
             The
             naturall
             man
             perceiueth
             not
             the
             thinges
             of
             the
             spirit
             of
             God
             :
             for
             they
             are
             foolishnesse
             vnto
             him
             ;
             neither
             can
             he
             knowe
             them
             ,
             because
             they
             are
             spiritually
             discerned
             .
          
           
           2.
           
           It
           is
           for
           nothing
           that
           Saint
           Paule
           giueth
           charge
           to
           
             beware
             of
             Philosop●ie
          
           ,
           that
           is
           to
           say
           ,
           such
           knowledge
           as
           men
           by
           naturall
           reason
           attaine
           vnto
           .
           3.
           
           Consider
           them
           that
           haue
           from
           time
           to
           time
           opposed
           themselues
           against
           the
           Gospell
           of
           Christ
           ,
           and
           most
           troubled
           the
           Church
           with
           Heresie
           .
           Haue
           they
           not
           alwayes
           bene
           great
           admirers
           of
           humane
           reason
           ?
           Hath
           their
           deepe
           and
           profound
           skill
           in
           secular
           learning
           ,
           made
           them
           the
           more
           obedient
           to
           the
           truth
           ,
           and
           not
           armed
           them
           rather
           against
           it
           ?
           4.
           
           They
           that
           feare
           God
           will
           remember
           how
           heauie
           his
           sentences
           are
           in
           this
           case
           ;
           
             I
             will
             destroy
             the
             wisdome
             of
             the
             wise
             ,
          
           
           
             and
             will
             cast
             away
             the
             vnderstanding
             of
             the
             prudent
             .
             Where
             is
             the
             wise
             ?
             Where
             is
             the
             Scribe
             ?
             Where
             is
             the
             disputer
             of
             this
             world
             ?
             Hath
             not
             God
             made
             the
             wisedome
             of
             this
             world
             foolishnesse
             ?
             Seeing
             the
             world
             by
             wisedome
             knewe
             not
             God
             in
             the
             wisedome
             of
             God
             ,
             it
             pleased
             God
             by
             the
             foolishnesse
             of
             preaching
             to
             saue
             beleeuers
             .
          
           5.
           
           The
           word
           of
           God
           in
           it selfe
           is
           absolute
           ,
           exact
           ,
           and
           perfect
           .
           The
           word
           of
           God
           is
           a
           two
           edged
           sword
           :
           as
           for
           the
           weapons
           of
           naturall
           reason
           ,
           they
           are
           as
           the
           armour
           of
           Saule
           ,
           rather
           cumbersome
           about
           the
           souldier
           of
           Christ
           then
           needefull
           .
           They
           are
           not
           of
           force
           to
           doe
           that
           ,
           which
           the
           Apostles
           of
           Christ
           did
           by
           the
           power
           of
           the
           holy
           Ghost
           .
           
             My
             preaching
          
           ,
           therefore
           sayth
           Paule
           ,
           
             hath
             not
             bene
             in
             the
             intising
             speech
             of
             mans
             wisedome
             ,
             but
             in
             plaine
             euidence
             of
             the
             spirit
             and
             of
             power
          
           ;
           
           
             that
             your
             faith
             might
             not
             bee
             in
             the
             wisedome
             of
             men
             ,
             but
             in
             the
             power
             of
             God.
          
           6.
           
           If
           I
           beleeue
           the
           Gospell
           ,
           there
           needeth
           no
           reasoning
           about
           it
           to
           perswade
           mee
           :
           If
           I
           doe
           not
           beleeue
           ,
           it
           must
           bee
           the
           spirit
           of
           God
           ,
           and
           not
           the
           reason
           of
           man
           ,
           that
           shall
           conuert
           my
           heart
           vnto
           him
           .
           By
           these
           and
           the
           like
           disputes
           an
           opinion
           hath
           spread
           it selfe
           very
           farre
           in
           the
           world
           ,
           as
           if
           the
           way
           to
           bee
           ripe
           in
           faith
           ,
           were
           to
           bee
           rawe
           in
           wit
           and
           iudgement
           ;
           as
           if
           reason
           were
           an
           enemie
           vnto
           religion
           ,
           childish
           simplicitie
           the
           mother
           of
           ghostly
           and
           diuine
           wisedome
           .
           The
           cause
           why
           such
           declamations
           preuaile
           so
           greatly
           ,
           is
           for
           that
           men
           suffer
           themselues
           in
           two
           respects
           to
           bee
           deluded
           ;
           one
           is
           that
           the
           wisedome
           of
           man
           being
           
           debased
           ,
           either
           in
           comparison
           with
           that
           of
           God
           ,
           or
           in
           regard
           of
           some
           speciall
           thing
           exceeding
           the
           reach
           and
           compasse
           thereof
           ,
           it
           seemeth
           to
           them
           (
           not
           marking
           so
           much
           )
           as
           if
           simply
           it
           were
           condemned
           :
           an
           other
           ,
           that
           learning
           ,
           knowledge
           ,
           or
           wisdome
           falsely
           so
           tearmed
           ,
           vsurping
           a
           name
           wherof
           they
           are
           not
           worthy
           ,
           and
           being
           vnder
           that
           name
           controlled
           ,
           their
           reproofe
           is
           by
           so
           much
           the
           more
           easily
           misapplied
           ,
           and
           through
           equiuocation
           wrested
           against
           those
           things
           wherunto
           so
           pretious
           names
           do
           properly
           and
           of
           right
           belong
           .
           This
           duly
           obserued
           ,
           doth
           to
           the
           former
           allegations
           it selfe
           make
           sufficient
           answere
           .
           
           Howbeit
           for
           all
           mens
           plainer
           and
           fuller
           satisfaction
           ,
           first
           concerning
           the
           inhabilitie
           of
           reason
           to
           search
           out
           and
           to
           iudge
           of
           things
           diuine
           ;
           if
           they
           be
           such
           as
           those
           properties
           of
           God
           ,
           and
           those
           duties
           of
           men
           towards
           him
           ,
           which
           may
           be
           conceiued
           by
           attentiue
           consideration
           of
           heauen
           and
           earth
           ;
           we
           know
           that
           of
           meere
           natural
           men
           ,
           the
           Apostle
           testifieth
           ,
           
           how
           they
           
             knew
             both
             God
             ,
             and
             the
             lawe
             of
             God.
          
           Other
           things
           of
           God
           there
           be
           ,
           
           which
           are
           neither
           so
           found
           ,
           nor
           though
           they
           be
           shewed
           ,
           can
           euer
           be
           approued
           without
           the
           speciall
           operation
           of
           Gods
           good
           grace
           &
           spirit
           .
           Of
           such
           things
           sometime
           spake
           the
           Apostle
           S.
           Paul
           ,
           declaring
           how
           Christ
           had
           called
           him
           to
           be
           a
           witnesse
           of
           his
           death
           and
           resurrection
           from
           the
           dead
           ,
           according
           to
           that
           which
           the
           Prophets
           and
           Moses
           had
           foreshewed
           .
           Festus
           a
           meere
           naturall
           man
           ,
           an
           Infidell
           ,
           a
           Romane
           ,
           one
           whose
           eares
           were
           vnacquainted
           with
           such
           matter
           ,
           heard
           him
           ,
           but
           could
           not
           reach
           vnto
           that
           whereof
           he
           spake
           ;
           the
           suffering
           and
           the
           rising
           of
           Christ
           frō
           the
           dead
           ▪
           he
           reiecteth
           as
           idle
           superstitious
           phancies
           not
           worth
           the
           hearing
           .
           
           The
           Apostle
           that
           knew
           them
           by
           the
           spirit
           ,
           &
           spake
           of
           them
           with
           power
           of
           the
           holy
           Ghost
           ,
           
           seemed
           in
           his
           eyes
           but
           learnedly
           mad
           .
           Which
           example
           maketh
           manifest
           what
           elswhere
           the
           same
           Apostle
           teacheth
           ,
           namely
           that
           nature
           hath
           need
           of
           grace
           ;
           
           wherunto
           I
           hope
           we
           are
           not
           opposite
           ,
           by
           holding
           that
           grace
           hath
           vse
           of
           nature
           .
           
           2.
           
           Philosophie
           we
           are
           warned
           to
           take
           heed
           of
           :
           Not
           that
           Philosophie
           ,
           which
           is
           true
           and
           sound
           knowledge
           attained
           by
           naturall
           discourse
           of
           reason
           ;
           but
           that
           Philosophie
           which
           to
           bolster
           heresie
           or
           error
           ,
           casteth
           a
           fraudulent
           shew
           of
           reason
           vpō
           things
           which
           are
           indeed
           vnreasonable
           ,
           and
           by
           that
           meane
           as
           by
           a
           stratagem
           spoileth
           the
           simple
           which
           are
           not
           able
           to
           withstād
           such
           cunning
           .
           
             Take
             heed
             least
             any
             spoile
             you
             through
             philosophie
             and
             vain
             deceit
             .
          
           He
           that
           exhorteth
           to
           beware
           of
           an
           enemies
           policie
           ,
           
           doth
           not
           giue
           counsell
           to
           be
           impolitique
           ;
           but
           rather
           to
           vse
           all
           prouident
           foresight
           and
           circumspection
           ,
           least
           our
           simplicitie
           be
           ouerreacht
           by
           cunning
           sleights
           .
           The
           way
           not
           to
           be
           inueigled
           by
           them
           that
           are
           so
           guilefull
           through
           skill
           ,
           is
           thorowly
           to
           be
           instructed
           in
           that
           which
           maketh
           skilfull
           against
           guile
           ,
           and
           to
           be
           armed
           with
           that
           true
           and
           sincere
           philosophy
           ,
           which
           doth
           teach
           ,
           against
           that
           deceiptfull
           and
           vaine
           ,
           which
           spoileth
           .
           
           3.
           
           But
           many
           great
           Philosophers
           haue
           bene
           very
           vnsound
           in
           beliefe
           .
           And
           many
           sound
           in
           beliefe
           ,
           haue
           bene
           also
           great
           Philosophers
           .
           Could
           secular
           knowledge
           bring
           the
           one
           sort
           vnto
           the
           loue
           of
           Christian
           faith
           ?
           Nor
           Christian
           faith
           the
           other
           sort
           out
           of
           loue
           with
           secular
           knowledge
           .
           The
           harme
           that
           heretiques
           did
           ,
           they
           did
           it
           vnto
           such
           ,
           as
           were
           vnable
           to
           discerne
           betweene
           sound
           and
           deceiptfull
           reasoning
           ;
           and
           the
           remedie
           against
           it
           ,
           was
           euer
           the
           skill
           which
           the
           auncient
           Fathers
           had
           to
           discrie
           and
           discouer
           such
           deceipt
           .
           In
           so
           much
           that
           Cresconius
           the
           heretique
           complained
           greatly
           of
           S.
           Augustine
           ,
           as
           being
           too
           full
           of
           logicall
           subtilties
           .
           Heresie
           preuaileth
           onely
           by
           a
           counterfeit
           shewe
           of
           reason
           ;
           whereby
           notwithstanding
           it
           becommeth
           inuincible
           ,
           
           vnlesse
           it
           be
           conuicted
           of
           fraude
           by
           manifest
           remonstrance
           ,
           clearely
           true
           ,
           and
           vnable
           to
           be
           withstood
           .
           When
           therefore
           the
           Apostle
           requireth
           habilitie
           to
           conuict
           Heretiques
           ,
           can
           we
           thinke
           he
           iudgeth
           it
           a
           thing
           vnlawfull
           ,
           
           and
           not
           rather
           needfull
           to
           vse
           the
           principall
           instrument
           of
           their
           conuiction
           ,
           the
           light
           of
           reason
           ?
           It
           may
           not
           be
           denied
           but
           that
           in
           the
           Fathers
           writings
           there
           are
           sundrie
           sharpe
           inuectiues
           against
           Heretiques
           ,
           euen
           for
           their
           very
           philosophicall
           reasonings
           .
           The
           cause
           wherof
           Tertullian
           confesseth
           ,
           not
           to
           haue
           bene
           any
           dislike
           conceiued
           against
           the
           kinde
           of
           such
           reasonings
           ,
           but
           the
           end
           .
           
           
             We
             may
          
           (
           saith
           hee
           )
           
             euen
             in
             matters
             of
             God
             ,
             be
             made
             wiser
             by
             reasons
             drawne
             from
             the
             publique
             perswasions
             which
             are
             grafted
             in
             mens
             mindes
             ,
             so
             they
             be
             vsed
             to
             further
             the
             truth
             ,
             not
             to
             bo●ster
             error
             ;
             so
             they
             make
             with
             ,
             not
             against
             that
             which
             God
             hath
             determined
             .
             For
             there
             are
             some
             things
             euen
             knowne
             by
             nature
             ,
             as
             the
             immortalitie
             of
             the
             soule
             vnto
             many
             ,
             our
             God
             vnto
             all
             ▪
             I
             will
             therfore
             my selfe
             also
             vse
             the
             sentence
             of
             some
             such
             as
             Plato
             ,
             pronouncing
             euery
             soule
             immortall
             .
             I
             my selfe
             too
             will
             vse
             the
             secret
             acknowledgement
             of
             the
             cōmunaltie
             ,
             bearing
             record
             of
             the
             God
             of
             Gods.
             But
             when
             I
             heare
             men
             alleage
             ,
             That
             which
             is
             dead
             is
             dead
             ;
             and
             ,
             while
             thou
             art
             aliue
             be
             aliue
             ;
             and
             ,
             After
             death
             an
             end
             of
             all
             euen
             of
             death
             it selfe
             :
             then
             will
             I
             call
             to
             minde
             both
             that
             the
             heart
             of
             the
             people
             with
             God
             is
             accounted
             dust
             ,
             and
             that
             the
             very
             wisdome
             of
             the
             world
             is
             pronounced
             folly
             .
             If
             then
             an
             heretique
             flye
             also
             vnto
             such
             vitious
             popular
             and
             secular
             conceipts
             ,
             my
             answere
             vnto
             him
             shal
             be
             ;
             Thou
             heretique
             auoyd
             the
             heathen
             ;
             although
             in
             this
             ye
             be
             one
             ,
             that
             ye
             both
             bely
             God
             ;
             yet
             thou
             that
             doest
             this
             vnder
             the
             name
             of
             Christ
             ,
             differest
             frō
             the
             heathen
             ,
             in
             that
             thou
             seemest
             to
             thy selfe
             a
             christiā
             .
             Leaue
             him
             therfore
             his
             conceits
             ,
             seeing
             that
             neither
             will
             he
             learne
             thine
             .
             Why
             doest
             thou
             hauing
             sight
             ,
             trust
             to
             a
             blinde
             guide
             ,
             thou
             which
             hast
             put
             on
             Christ
             ,
             take
             raiment
             of
             him
             that
             is
             naked
             ?
             If
             the
             Apostle
             haue
             armed
             thee
             ,
             why
             doest
             thou
             borrow
             a
             straungers
             shield
             ?
             Let
             him
             rather
             learne
             of
             thee
             to
             acknowledge
             ,
             then
             thou
             of
             him
             to
             renounce
             the
             resurrection
             of
             the
             flesh
             .
          
           In
           a
           word
           ▪
           the
           Catholique
           Fathers
           did
           good
           vnto
           all
           by
           that
           knowledge
           ,
           whereby
           heretiques
           hindering
           the
           truth
           in
           many
           ,
           might
           haue
           furthered
           therwith
           themselues
           ,
           but
           that
           obstinately
           following
           their
           owne
           ambitious
           or
           otherwise
           corrupted
           affections
           ,
           in
           stead
           of
           framing
           their
           wills
           to
           maintaine
           that
           which
           reason
           taught
           ,
           they
           bent
           their
           wits
           to
           finde
           how
           reason
           might
           seeme
           to
           teach
           that
           which
           their
           wills
           were
           set
           to
           maintaine
           .
           For
           which
           cause
           the
           Apostle
           saith
           of
           them
           iustly
           ,
           
           that
           they
           are
           for
           the
           most
           part
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           men
           condemned
           euen
           in
           and
           of
           themselues
           .
           For
           though
           they
           be
           not
           all
           perswaded
           that
           it
           is
           truth
           which
           they
           withstand
           ;
           yet
           that
           to
           be
           error
           which
           they
           vphold
           ,
           they
           might
           vndoubtedly
           the
           sooner
           a
           great
           deale
           attaine
           to
           know
           ,
           but
           that
           their
           studie
           is
           more
           to
           defend
           what
           once
           they
           haue
           stood
           in
           ,
           then
           to
           finde
           out
           sincerely
           and
           simply
           what
           truth
           they
           ought
           to
           persist
           in
           for
           euer
           .
           
           4.
           
           There
           is
           in
           the
           world
           no
           kinde
           of
           knowledge
           ,
           whereby
           any
           part
           of
           truth
           is
           seene
           ,
           but
           wee
           iustly
           account
           it
           pretious
           ;
           yea
           that
           principall
           truth
           ,
           in
           comparison
           whereof
           all
           other
           knowledge
           is
           vile
           ,
           may
           receiue
           from
           it
           some
           kinde
           of
           light
           .
           Whether
           it
           be
           that
           Egyptian
           and
           Chaldaean
           wisedome
           Mathematicall
           ,
           wherewith
           Moses
           and
           Daniell
           were
           furnished
           ;
           
           or
           that
           naturall
           ,
           morall
           ,
           and
           ciuill
           wisedome
           ,
           wherein
           Salomon
           excelled
           all
           men
           ;
           
           or
           that
           rationall
           and
           oratoriall
           wisedome
           of
           the
           Graecians
           ,
           which
           the
           Apostle
           Saint
           Paul
           brought
           from
           Tarsus
           ;
           or
           that
           Iudaicall
           ;
           
           which
           he
           learned
           in
           Ierusalem
           sitting
           at
           the
           feete
           of
           Gamaliell
           ;
           to
           detract
           frō
           the
           dignitie
           therof
           ,
           were
           to
           iniurie
           euen
           God
           himselfe
           ,
           who
           being
           that
           light
           which
           none
           can
           approch
           vnto
           ,
           hath
           sent
           out
           these
           lights
           wherof
           we
           are
           capable
           ,
           euē
           as
           so
           many
           sparkls
           resēbling
           the
           bright
           foūtain
           
           from
           which
           they
           rise
           .
           But
           there
           are
           that
           beare
           the
           title
           of
           wise
           men
           and
           Scribes
           ,
           and
           great
           disputers
           of
           the
           world
           ,
           and
           are
           nothing
           indeede
           lesse
           then
           what
           in
           shewe
           they
           most
           appeare
           .
           These
           being
           wholly
           addicted
           vnto
           their
           owne
           willes
           ,
           vse
           their
           wit
           ,
           their
           learning
           ,
           and
           all
           the
           wisedome
           they
           haue
           ,
           to
           maintaine
           that
           which
           their
           obstinate
           hearts
           are
           delighted
           with
           ▪
           esteeming
           in
           the
           phrentique
           error
           of
           their
           mindes
           ,
           the
           greatest
           madnesse
           in
           the
           world
           to
           be
           wisedome
           ,
           and
           the
           highest
           wisdom
           foolishnes
           .
           Such
           were
           both
           Iewes
           and
           Graecians
           ,
           which
           professed
           the
           one
           sort
           legall
           ,
           and
           the
           other
           secular
           skill
           ,
           neither
           induring
           to
           bee
           taught
           the
           mystery
           of
           Christ
           :
           vnto
           the
           glory
           of
           whose
           most
           blessed
           name
           ,
           who
           so
           studie
           to
           vse
           both
           their
           reason
           and
           all
           other
           gifts
           as
           wel
           which
           nature
           as
           which
           grace
           hath
           indued
           thē
           with
           ▪
           let
           them
           neuer
           doubt
           but
           that
           the
           same
           God
           ,
           who
           is
           to
           destroy
           &
           confound
           vtterly
           that
           wisdome
           falsely
           so
           named
           in
           others
           ,
           doth
           make
           reckoning
           of
           them
           as
           of
           true
           Scribes
           ,
           
           Scribes
           by
           wisdome
           instructed
           to
           the
           kingdome
           of
           heauen
           ,
           not
           Scribes
           against
           that
           kingdome
           hardned
           in
           a
           vaine
           opinion
           of
           wisdom
           ,
           which
           in
           the
           end
           being
           proued
           folly
           ,
           must
           needs
           perish
           ,
           true
           vnderstāding
           ,
           knowledge
           ,
           iudgemēt
           &
           reason
           ,
           continuing
           for
           euermore
           .
           
           5.
           
           Vnto
           the
           word
           of
           God
           ,
           being
           in
           respect
           of
           that
           end
           for
           which
           God
           ordeined
           it
           ,
           perfect
           ,
           exact
           ,
           and
           absolute
           in
           it selfe
           ,
           we
           do
           not
           adde
           reason
           as
           a
           supplemēt
           of
           any
           maime
           or
           defect
           therin
           ,
           but
           as
           a
           necessary
           instrument
           ,
           without
           which
           we
           could
           not
           reape
           by
           the
           scriptures
           perfection
           ,
           that
           fruite
           &
           benefite
           which
           it
           yeeldeth
           .
           The
           word
           of
           God
           is
           a
           two
           edged
           sword
           ,
           
           but
           in
           the
           hāds
           of
           reasonable
           men
           ;
           &
           reason
           as
           the
           weapon
           that
           slewe
           Goliath
           ,
           if
           they
           be
           as
           Dauid
           was
           that
           vse
           it
           .
           Touching
           the
           Apostles
           ,
           hee
           which
           gaue
           them
           from
           aboue
           such
           power
           for
           miraculous
           confirmation
           of
           that
           which
           they
           taught
           ,
           indued
           ,
           thē
           also
           with
           wisdom
           frō
           aboue
           to
           teach
           that
           which
           they
           so
           did
           confirme
           .
           Our
           Sauiour
           made
           choise
           of
           12
           ▪
           simple
           &
           vnlearned
           men
           ,
           that
           the
           greater
           their
           lack
           of
           natural
           wisdom
           was
           ,
           the
           more
           admirable
           that
           might
           appeare
           ,
           which
           God
           supernaturally
           indued
           thē
           with
           frō
           heauen
           .
           Such
           therfore
           as
           knew
           the
           poore
           &
           silly
           estate
           wherin
           they
           had
           liued
           ,
           could
           not
           but
           wonder
           to
           heare
           the
           wisdome
           of
           their
           speech
           ,
           &
           be
           so
           much
           the
           more
           attentiue
           vnto
           their
           teaching
           .
           They
           studied
           for
           no
           toong
           they
           spake
           withall
           ;
           of
           thēselues
           they
           were
           rude
           &
           knew
           not
           so
           much
           as
           how
           to
           premeditate
           ,
           the
           spirit
           gaue
           them
           speech
           &
           eloquēt
           v●terance
           .
           But
           because
           with
           S.
           Paul
           it
           was
           otherwise
           then
           with
           the
           rest
           ,
           in
           as
           much
           as
           he
           neuer
           conuersed
           with
           Christ
           vpō
           earth
           as
           they
           did
           ;
           and
           his
           education
           had
           bin
           scholasticall
           altogether
           ,
           which
           theirs
           was
           not
           ;
           hereby
           occasion
           was
           taken
           by
           certaine
           malignants
           ,
           secretly
           to
           vndermine
           his
           great
           authoritie
           in
           the
           Church
           of
           Christ
           ,
           as
           though
           the
           Gospell
           had
           bin
           taught
           him
           by
           others
           then
           by
           Christ
           himself
           ▪
           &
           as
           if
           the
           cause
           of
           the
           Gentiles
           conuersion
           &
           beliefe
           through
           his
           meanes
           ,
           had
           bin
           the
           learning
           and
           skill
           which
           he
           had
           by
           being
           conuersant
           in
           their
           books
           ,
           which
           thing
           made
           thē
           so
           willing
           to
           heare
           him
           ,
           &
           him
           so
           able
           to
           perswade
           thē
           ,
           wheras
           the
           rest
           of
           th'
           Apostles
           preuailed
           ,
           because
           God
           was
           with
           them
           ,
           &
           by
           miracle
           frō
           heauen
           confirmed
           his
           word
           in
           their
           mouthes
           .
           They
           were
           mightie
           in
           deeds
           :
           As
           for
           him
           ,
           being
           absēt
           his
           writings
           had
           some
           force
           ,
           in
           presence
           his
           power
           not
           like
           vnto
           theirs
           .
           In
           summe
           ,
           cōcerning
           his
           preaching
           ,
           their
           very
           by
           word
           was
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
           
             Addle
             speech
             ,
             Emptie
             talke
          
           .
           His
           writings
           full
           of
           great
           words
           ,
           but
           in
           the
           power
           of
           miraculous
           operatiōs
           his
           presence
           not
           like
           the
           rest
           of
           the
           Apostles
           .
           Hereupon
           it
           riseth
           ,
           that
           S.
           Paul
           was
           so
           often
           driuen
           to
           make
           his
           apologies
           .
           Herevpō
           it
           riseth
           ,
           that
           whatsoeuer
           time
           he
           had
           spent
           in
           the
           study
           of
           humane
           learning
           ,
           
           he
           maketh
           earnest
           protestation
           to
           them
           of
           Corinth
           ,
           that
           the
           Gospell
           which
           hee
           had
           preached
           amongst
           them
           ,
           did
           not
           by
           other
           meanes
           preuaile
           with
           them
           ,
           
           then
           with
           others
           the
           same
           Gospel
           taught
           by
           the
           rest
           of
           the
           Apostles
           of
           Christ.
           
             My
             preaching
          
           ,
           saith
           he
           ,
           
             hath
             not
             bene
             in
             the
             perswasiue
             speeches
             of
             humane
             wisdome
             ,
             but
             in
             demonstratiō
             of
             the
             spirit
             &
             of
             power
             ,
             that
             your
             faith
             may
             not
             be
             in
             the
             wisdom
             of
             men
             ,
             but
             in
             the
             power
             of
             God.
          
           What
           is
           it
           which
           the
           Apostle
           doth
           here
           denie
           ?
           Is
           it
           denied
           that
           his
           speech
           amongst
           thē
           had
           bin
           perswasiue
           ?
           No
           ,
           for
           of
           him
           the
           sacred
           history
           plainely
           testifieth
           ,
           that
           for
           the
           space
           of
           a
           yeare
           &
           a
           half
           he
           spake
           in
           their
           Synagogue
           euery
           Saboth
           ,
           and
           perswaded
           both
           Iewes
           and
           Graecians
           .
           How
           then
           is
           the
           speech
           of
           men
           made
           perswasiue
           ?
           Surely
           there
           can
           be
           but
           two
           waies
           to
           bring
           this
           to
           passe
           ,
           
           the
           one
           humane
           ,
           the
           other
           diuine
           .
           Either
           S.
           Paul
           did
           onely
           by
           arte
           and
           naturall
           industrie
           cause
           his
           owne
           speech
           to
           be
           credited
           ;
           or
           else
           God
           by
           myracle
           did
           authorize
           it
           ,
           &
           so
           bring
           credit
           thereunto
           ,
           as
           to
           the
           speech
           of
           the
           rest
           of
           the
           Apostles
           .
           Of
           which
           two
           the
           former
           he
           vtterly
           denieth
           .
           For
           why
           ?
           If
           the
           preaching
           of
           the
           rest
           had
           bene
           effectuall
           by
           miracle
           ,
           his
           onely
           by
           force
           of
           his
           owne
           learning
           ;
           so
           great
           inequalitie
           between
           him
           &
           the
           other
           Apostles
           in
           this
           thing
           ▪
           had
           bin
           enough
           to
           subuert
           their
           faith
           .
           For
           might
           they
           not
           with
           reasō
           haue
           thought
           ,
           that
           if
           he
           were
           sent
           of
           God
           as
           wel
           as
           they
           ,
           God
           would
           not
           haue
           furnished
           thē
           &
           not
           him
           with
           the
           power
           of
           the
           holy
           Ghost
           ?
           Might
           not
           a
           great
           part
           of
           them
           being
           simple
           happily
           haue
           feared
           ,
           least
           their
           assent
           had
           bene
           cunningly
           gotten
           vnto
           his
           doctrine
           ,
           rather
           through
           the
           weaknes
           of
           their
           owne
           wits
           ,
           thē
           the
           certaintie
           of
           that
           truth
           which
           he
           had
           taught
           them
           ?
           How
           vnequall
           had
           it
           bin
           ,
           that
           al
           beleeuers
           through
           the
           preaching
           of
           other
           Apostles
           should
           haue
           their
           faith
           strongly
           built
           vpon
           the
           euidence
           of
           Gods
           own
           miraculous
           approbatiō
           ,
           &
           they
           whō
           he
           had
           cōuerted
           should
           haue
           their
           perswasion
           built
           only
           vpon
           his
           skill
           &
           wisdome
           who
           perswaded
           them
           ?
           As
           therfore
           calling
           frō
           men
           may
           authorize
           vs
           to
           teach
           ,
           although
           it
           could
           not
           authorize
           him
           to
           teach
           as
           other
           Apostles
           did
           :
           so
           although
           the
           wisdom
           of
           man
           had
           not
           bin
           sufficient
           to
           inable
           him
           such
           a
           teacher
           as
           the
           rest
           of
           the
           Apostles
           were
           ,
           vnles
           Gods
           miracles
           had
           strengthned
           both
           the
           one
           &
           the
           others
           doctrine
           ;
           yet
           vnto
           our
           habilitie
           both
           of
           teaching
           &
           learning
           the
           truth
           of
           Christ
           ,
           as
           we
           are
           but
           meere
           Christiā
           mē
           it
           is
           not
           a
           litle
           which
           the
           wisdome
           of
           man
           may
           adde
           .
           
           6.
           
           Yea
           whatsoeuer
           our
           harts
           be
           to
           God
           &
           to
           his
           truth
           ,
           beleeue
           we
           or
           be
           we
           as
           yet
           faithles
           ,
           for
           our
           conuersion
           or
           confirmatiō
           the
           force
           of
           natural
           reason
           is
           great
           .
           The
           force
           whereof
           vnto
           those
           effects
           is
           nothing
           without
           grace
           .
           What
           then
           ?
           To
           our
           purpose
           it
           is
           sufficient
           ,
           that
           whosoeuer
           doth
           serue
           ,
           honor
           &
           obey
           God
           ,
           whosoeuer
           beleeueth
           in
           him
           ,
           that
           mā
           would
           no
           more
           do
           this
           then
           innocents
           &
           infants
           do
           ,
           but
           for
           the
           light
           of
           natural
           reason
           that
           shineth
           in
           him
           ,
           &
           maketh
           him
           apt
           to
           apprehend
           those
           things
           of
           God
           ,
           which
           being
           by
           grace
           discouered
           ,
           
           are
           effectuall
           to
           perswade
           reasonable
           mindes
           and
           none
           other
           ,
           that
           honour
           obedience
           and
           credit
           belong
           aright
           vnto
           God.
           No
           man
           cōmeth
           vnto
           God
           to
           offer
           him
           sacrifice
           ,
           to
           poure
           out
           supplications
           &
           praiers
           before
           him
           ,
           or
           to
           do
           him
           any
           seruice
           ,
           which
           doth
           not
           first
           beleeue
           him
           both
           to
           be
           ,
           &
           to
           be
           a
           rewarder
           of
           them
           who
           in
           such
           sort
           seeke
           vnto
           him
           .
           Let
           men
           bee
           taught
           this
           either
           by
           reuelation
           from
           heauen
           ,
           or
           by
           instruction
           vpon
           earth
           ,
           by
           labor
           ,
           studie
           and
           meditation
           ,
           or
           by
           the
           onely
           secret
           inspiration
           of
           the
           holy
           Ghost
           ;
           whatsoeuer
           the
           meane
           be
           they
           know
           it
           by
           ,
           if
           the
           knowledge
           therof
           were
           possible
           without
           discourse
           of
           natural
           reasō
           ,
           why
           should
           none
           be
           foūd
           capable
           therof
           but
           only
           mē
           ,
           nor
           mē
           til
           such
           time
           as
           they
           come
           vnto
           ripe
           &
           full
           habilitie
           to
           work
           by
           
           reasonable
           vnderstanding
           ▪
           The
           whole
           drift
           of
           the
           scripture
           of
           God
           ,
           what
           is
           it
           but
           only
           to
           teach
           Theologie
           .
           
           Theologie
           what
           is
           it
           but
           the
           science
           of
           things
           diuine
           ?
           What
           science
           can
           be
           attained
           vnto
           without
           the
           help
           of
           natural
           discourse
           &
           reasō
           ?
           
             Iudge
             you
             of
             that
             which
             I
             speake
             ,
          
           saith
           the
           Apostle
           .
           In
           vaine
           it
           were
           to
           speake
           any
           thing
           of
           God
           ,
           but
           that
           by
           reason
           mē
           are
           able
           somewhat
           to
           iudge
           of
           that
           they
           heare
           ,
           &
           by
           discourse
           to
           discerne
           how
           cōsonāt
           it
           is
           to
           truth
           .
           Scripture
           indeed
           teacheth
           things
           aboue
           nature
           ,
           things
           which
           our
           reason
           by
           it selfe
           could
           not
           reach
           vnto
           .
           Yet
           those
           things
           also
           we
           beleeue
           ,
           knowing
           by
           reason
           that
           the
           scripture
           is
           the
           word
           of
           God.
           In
           the
           presence
           of
           Festus
           a
           Romane
           ,
           and
           of
           King
           Agrippa
           a
           Iew
           ,
           S.
           Paul
           omitting
           the
           one
           ,
           who
           neither
           knew
           the
           Iewes
           religion
           ,
           nor
           the
           books
           wherby
           they
           were
           taught
           it
           ,
           speaketh
           vnto
           the
           other
           of
           things
           foreshewed
           by
           Moses
           &
           the
           Prophets
           ,
           &
           performed
           in
           Iesus
           Christ
           ;
           intending
           therby
           to
           proue
           himselfe
           so
           vniustly
           accused
           ,
           
           that
           vnlesse
           his
           iudges
           did
           cōdemne
           both
           Moses
           &
           the
           Prophets
           ,
           him
           they
           could
           not
           choose
           but
           acquite
           ,
           who
           taught
           only
           that
           fulfilled
           ,
           which
           they
           so
           long
           since
           had
           foretolde
           .
           His
           cause
           was
           easie
           to
           be
           discerned
           ;
           what
           was
           done
           their
           eies
           were
           witnesses
           ;
           what
           Moses
           &
           the
           Prophets
           did
           speake
           ,
           their
           bookes
           could
           quicly
           shew
           ;
           it
           was
           no
           hard
           thing
           for
           him
           to
           cōpare
           them
           ,
           which
           knew
           the
           one
           ,
           &
           beleeued
           the
           other
           .
           
             King
             Agrippa
             beleeuest
             thou
             the
             Prophets
             ?
             I
             know
             thou
             dost
             .
          
           The
           questiō
           is
           how
           the
           bookes
           of
           the
           Prophets
           came
           to
           be
           credited
           of
           king
           Agrippa
           .
           For
           what
           with
           him
           did
           authorize
           the
           Prophets
           ,
           the
           like
           with
           vs
           doth
           cause
           the
           rest
           of
           the
           scripture
           of
           God
           to
           be
           of
           credit
           .
           Because
           we
           maintain
           that
           in
           scripture
           we
           are
           taught
           all
           things
           necessary
           vnto
           saluation
           ,
           hereupon
           very
           childishly
           it
           is
           by
           some
           demanded
           ,
           what
           scripture
           can
           teach
           vs
           the
           sacred
           authoritie
           of
           the
           scripture
           ,
           vpō
           the
           knowledge
           wherof
           our
           whole
           faith
           &
           saluation
           dependeth
           .
           As
           though
           there
           were
           any
           kind
           of
           science
           in
           the
           world
           ,
           which
           leadeth
           men
           into
           knowledge
           ,
           without
           presupposing
           a
           number
           of
           thinges
           alreadie
           knowne
           .
           No
           science
           doth
           make
           knowne
           the
           first
           principles
           whereon
           it
           buildeth
           ;
           but
           they
           are
           alwaies
           either
           taken
           as
           plaine
           and
           manifest
           in
           themselues
           ,
           or
           as
           proued
           and
           granted
           already
           ,
           some
           former
           knowledge
           hauing
           made
           them
           euident
           .
           Scripture
           teacheth
           al
           supernaturally
           reuealed
           truth
           ,
           without
           the
           knowledge
           wherof
           saluatiō
           cannot
           be
           attained
           .
           The
           maine
           principle
           wherupon
           our
           beliefe
           of
           al
           things
           therin
           contained
           dependeth
           ,
           is
           that
           the
           scriptures
           are
           the
           oracles
           of
           God
           himselfe
           .
           This
           in
           it selfe
           wee
           cannot
           say
           is
           euident
           .
           For
           thē
           all
           men
           that
           heare
           it
           would
           acknowledge
           it
           in
           hart
           ,
           as
           they
           do
           when
           they
           heare
           that
           
             euery
             whole
             is
             more
             then
             any
             part
             of
             that
             whole
             ,
          
           because
           this
           in
           it selfe
           is
           euident
           .
           The
           other
           we
           know
           that
           all
           do
           not
           acknowledge
           when
           they
           heare
           it
           .
           There
           must
           be
           therefore
           some
           former
           knowledge
           presupposed
           ,
           which
           doth
           herein
           assure
           the
           hearts
           of
           all
           beleeuers
           .
           Scripture
           teacheth
           vs
           that
           sauing
           truth
           which
           God
           hath
           discouered
           vnto
           the
           world
           by
           reuelation
           ;
           &
           it
           presumeth
           vs
           taught
           otherwise
           that
           it self
           is
           diuine
           &
           sacred
           .
           The
           questiō
           thē
           being
           by
           what
           meanes
           we
           are
           taught
           this
           ;
           some
           answere
           that
           to
           learne
           it
           we
           haue
           no
           other
           way
           then
           only
           traditiō
           ;
           as
           namely
           that
           so
           we
           beleeue
           ,
           because
           both
           we
           from
           our
           predecessors
           ,
           &
           they
           from
           theirs
           haue
           so
           receiued
           .
           But
           is
           this
           inough
           ?
           That
           which
           al
           mens
           experience
           teacheth
           them
           ,
           may
           not
           in
           any
           wise
           be
           denied
           .
           And
           by
           experience
           we
           all
           know
           ,
           that
           the
           first
           outward
           motiue
           leading
           men
           so
           to
           esteeme
           of
           the
           scripture
           ,
           is
           the
           authority
           of
           Gods
           church
           .
           For
           whē
           we
           know
           the
           whole
           church
           of
           God
           hath
           that
           opiniō
           of
           the
           scripture
           ,
           we
           iudge
           it
           euen
           at
           the
           first
           an
           impudēt
           thing
           for
           any
           man
           bredde
           and
           brought
           vp
           in
           the
           Church
           ,
           to
           bee
           of
           a
           contrary
           
           mind
           without
           cause
           .
           Afterwards
           the
           more
           we
           bestow
           our
           labor
           in
           reading
           or
           hearing
           the
           misteries
           thereof
           ,
           the
           more
           we
           find
           that
           the
           thing
           it selfe
           doth
           answer
           our
           receiued
           opinion
           concerning
           it
           .
           So
           that
           the
           former
           inducement
           preuailing
           somwhat
           with
           vs
           before
           ,
           doth
           now
           much
           more
           preuaile
           ,
           when
           the
           very
           thing
           hath
           ministred
           farther
           reason
           .
           If
           Infidels
           or
           Atheists
           chance
           at
           any
           time
           to
           call
           it
           in
           question
           ,
           this
           giueth
           vs
           occasion
           to
           sift
           what
           reason
           there
           is
           ,
           whereby
           the
           testimony
           of
           the
           church
           cōcerning
           scripture
           ,
           &
           our
           own
           perswasiō
           which
           scripture
           it selfe
           hath
           confirmed
           ,
           may
           be
           proued
           a
           truth
           infallible
           .
           In
           which
           case
           the
           ancient
           fathers
           being
           often
           constrained
           to
           shew
           ,
           what
           warrant
           they
           had
           so
           much
           to
           relie
           vpō
           the
           scriptures
           ,
           endeuored
           still
           to
           maintain
           the
           authority
           of
           the
           books
           of
           God
           ,
           by
           arguments
           such
           as
           vnbeleeuers
           thēselues
           must
           needs
           think
           reasonable
           ,
           if
           they
           iudged
           therof
           as
           they
           shuld
           .
           Neither
           is
           it
           a
           thing
           impossible
           or
           greatly
           hard
           ,
           euen
           by
           such
           kind
           of
           proofes
           so
           to
           manifest
           &
           cleere
           that
           point
           ,
           that
           no
           mā
           liuing
           shal
           be
           able
           to
           deny
           it
           ,
           without
           denying
           some
           apparent
           principle
           such
           as
           al
           men
           acknowledge
           to
           be
           true
           .
           Wherefore
           if
           I
           beleeue
           the
           gospell
           ,
           yet
           is
           reason
           of
           singular
           vse
           ,
           for
           that
           it
           confirmeth
           me
           in
           this
           my
           beleefe
           the
           more
           :
           If
           I
           do
           not
           as
           yet
           beleeue
           ,
           neuertheles
           to
           bring
           me
           to
           the
           number
           of
           beleeuers
           except
           reasō
           did
           somwhat
           helpe
           ,
           &
           were
           an
           instrument
           which
           God
           doth
           vse
           vnto
           such
           purposes
           ,
           what
           should
           it
           boote
           to
           dispute
           with
           Infidels
           or
           godles
           persons
           for
           their
           conuersion
           &
           perswasion
           in
           that
           point
           ?
           Neither
           can
           I
           thinke
           that
           when
           graue
           &
           learned
           men
           do
           sometime
           hold
           ,
           that
           of
           this
           principle
           there
           is
           no
           proofe
           but
           by
           the
           testimony
           of
           the
           spirit
           ,
           which
           assureth
           our
           harts
           therin
           ,
           it
           is
           their
           meaning
           to
           exclude
           vtterly
           all
           force
           which
           any
           kind
           of
           reason
           may
           haue
           in
           that
           behalfe
           :
           but
           I
           rather
           iucline
           to
           interpret
           such
           their
           speeches
           ,
           as
           if
           they
           had
           more
           expresly
           set
           downe
           ,
           that
           other
           motiues
           &
           inducemēts
           ,
           be
           they
           neuer
           so
           strong
           &
           consonāt
           vnto
           reason
           ,
           are
           notwithstanding
           vneffectual
           of
           thēselues
           to
           worke
           faith
           concerning
           this
           principle
           ,
           if
           the
           special
           grace
           of
           the
           holy
           ghost
           concur
           not
           to
           the
           inlightning
           of
           our
           minds
           .
           For
           otherwise
           I
           doubt
           not
           but
           mē
           of
           wisdom
           &
           iudgemēt
           wil
           grant
           ,
           that
           the
           Church
           in
           this
           point
           especially
           is
           furnished
           with
           reason
           ,
           to
           stop
           the
           mouthes
           of
           her
           impious
           aduersaries
           :
           and
           that
           as
           it
           were
           altogether
           bootles
           to
           alleage
           against
           thē
           ,
           what
           the
           spirit
           hath
           taught
           vs
           ;
           so
           likewise
           that
           euen
           to
           our
           owne
           selues
           it
           needeth
           caution
           and
           explicatiō
           ,
           how
           the
           testimony
           of
           the
           spirit
           may
           be
           discerned
           ,
           by
           what
           meanes
           it
           may
           be
           known
           ,
           least
           mē
           think
           that
           the
           spirit
           of
           God
           doth
           testifie
           those
           things
           ,
           which
           the
           spirit
           of
           error
           suggesteth
           .
           The
           operations
           of
           the
           spirit
           ,
           especially
           these
           ordinary
           which
           be
           cōmon
           vnto
           all
           true
           christian
           men
           ,
           are
           as
           we
           know
           ,
           things
           secret
           &
           vndiscernable
           euen
           to
           the
           very
           soule
           where
           they
           are
           ,
           because
           their
           nature
           is
           of
           an
           other
           &
           an
           higher
           kind
           thē
           that
           they
           cā
           be
           by
           vs
           perceiued
           in
           this
           life
           .
           Wherfore
           albeit
           the
           spirit
           lead
           vs
           into
           all
           truth
           ,
           &
           direct
           vs
           in
           all
           goodnes
           ;
           yet
           because
           these
           workings
           of
           the
           spirit
           in
           vs
           are
           so
           priuy
           &
           secret
           ,
           we
           therfore
           stand
           on
           a
           plainer
           ground
           ,
           when
           we
           gather
           by
           reason
           frō
           the
           quality
           of
           things
           beleeued
           or
           done
           ,
           that
           the
           spirit
           of
           God
           hath
           directed
           vs
           in
           both
           ;
           then
           if
           we
           settle
           our selues
           to
           beleeue
           ,
           or
           to
           do
           any
           certaine
           particular
           thing
           ,
           as
           being
           moued
           thereto
           by
           the
           spirit
           .
           But
           of
           this
           enough
           .
           To
           go
           frō
           the
           books
           of
           scripture
           to
           the
           sense
           &
           meaning
           therof
           ;
           because
           the
           sentēces
           which
           are
           by
           the
           Apostles
           recited
           out
           of
           the
           Psalms
           to
           proue
           the
           resurrectiō
           of
           Iesus
           Christ
           ,
           did
           not
           proue
           it
           ,
           
           if
           so
           be
           the
           prophet
           Dauid
           meant
           thē
           of
           himsef
           ;
           this
           expositiō
           therfore
           they
           plainly
           disproue
           ,
           &
           shew
           by
           manifest
           reason
           ,
           that
           of
           Dauid
           the
           words
           of
           Dauid
           could
           
           not
           possibly
           be
           meant
           .
           Exclude
           the
           vse
           of
           naturall
           reasoning
           about
           the
           sense
           of
           holy
           scripture
           concerning
           the
           articles
           of
           our
           faith
           ,
           &
           then
           that
           the
           scripture
           doth
           concerne
           the
           articles
           of
           our
           faith
           ,
           who
           can
           assure
           vs
           ?
           That
           which
           by
           right
           exposition
           buildeth
           vp
           Christian
           faith
           ,
           being
           misconstrued
           breedeth
           error
           :
           between
           true
           and
           false
           construction
           ,
           the
           difference
           reason
           must
           shew
           .
           Can
           Christian
           men
           perform
           that
           which
           Peter
           requireth
           at
           their
           hands
           ;
           
           is
           it
           possible
           they
           should
           both
           beleeue
           ,
           &
           be
           able
           ,
           without
           the
           vse
           of
           reason
           ,
           to
           render
           a
           reason
           of
           their
           beleefe
           ,
           a
           reason
           sound
           and
           sufficient
           to
           answer
           them
           that
           demaund
           it
           ,
           be
           they
           of
           the
           same
           faith
           with
           vs
           or
           enemies
           therunto
           ?
           may
           we
           cause
           our
           faith
           without
           reason
           to
           appeare
           reasonable
           in
           the
           eyes
           of
           men
           ?
           This
           being
           required
           euen
           of
           learners
           in
           the
           schoole
           of
           Christ
           ;
           the
           duty
           of
           their
           teachers
           in
           bringing
           them
           vnto
           such
           ripenes
           ,
           must
           needes
           be
           somewhat
           more
           ,
           then
           only
           to
           read
           the
           sentences
           of
           scripture
           ,
           and
           then
           paraphrastically
           to
           scholie
           them
           ,
           to
           vary
           thē
           with
           sundry
           formes
           of
           speech
           ,
           without
           arguing
           or
           disputing
           about
           anything
           which
           they
           contain
           .
           This
           method
           of
           teaching
           may
           cōmend
           it selfe
           vnto
           the
           world
           by
           that
           easines
           &
           facilitie
           which
           is
           in
           it
           :
           but
           a
           law
           or
           a
           patterne
           it
           is
           not
           ,
           as
           some
           do
           imagine
           ,
           for
           all
           men
           to
           follow
           that
           will
           do
           good
           in
           the
           Church
           of
           Christ.
           Our
           Lord
           and
           Sauiour
           himselfe
           did
           hope
           by
           disputation
           to
           do
           some
           good
           ,
           yea
           by
           disputatiō
           not
           onely
           of
           ,
           but
           against
           the
           truth
           ,
           albeit
           with
           purpose
           for
           the
           truth
           .
           That
           Christ
           should
           be
           the
           sonne
           of
           Dauid
           was
           truth
           ;
           yet
           against
           this
           truth
           our
           Lorde
           in
           the
           Gospell
           obiecteth
           ,
           If
           Christ
           be
           the
           son
           of
           Dauid
           ,
           
           how
           doth
           Dauid
           call
           him
           Lord
           ?
           There
           is
           as
           yet
           no
           way
           knowne
           how
           to
           dispute
           ,
           or
           to
           determine
           of
           things
           disputed
           ,
           without
           the
           vse
           of
           naturall
           reason
           ▪
           If
           we
           please
           to
           adde
           vnto
           Christ
           their
           example
           ,
           who
           followed
           him
           as
           neere
           in
           all
           thinges
           as
           they
           could
           ,
           the
           Sermon
           of
           Paule
           and
           Barnabas
           set
           downe
           in
           the
           Actes
           ,
           where
           the
           people
           would
           haue
           offered
           vnto
           them
           sacrifice
           ▪
           in
           that
           Sermon
           what
           is
           there
           but
           onely
           naturall
           reason
           to
           disproue
           their
           acte
           ?
           
             O
             men
             why
             doe
             you
             these
             thinges
             ?
             We
             are
             men
             euen
             subiect
             to
             the
             selfe
             same
             passions
             with
             you
             :
          
           
           
             wee
             preach
             vnto
             you
             to
             leaue
             these
             vanities
             ,
             and
             to
             turne
             to
             the
             liuing
             God
             ,
             the
             God
             that
             hath
             not
             left
             himselfe
             without
             witnesse
             ,
             in
             that
             he
             hath
             done
             good
             to
             the
             world
             ,
             giuing
             raine
             and
             fruitfull
             seasons
             ,
             filling
             our
             heart
             with
             ioy
             and
             gladnesse
             .
          
           Neither
           did
           they
           onely
           vse
           reason
           in
           winning
           such
           vnto
           Christian
           beleefe
           as
           were
           yet
           thereto
           vnconuerted
           ,
           but
           with
           beleeuers
           themselues
           they
           followed
           the
           selfesame
           course
           .
           In
           that
           great
           and
           solemne
           assembly
           of
           beleeuing
           Iewes
           ,
           how
           doth
           Peter
           proue
           that
           the
           Gentiles
           were
           partakers
           of
           the
           grace
           of
           God
           as
           well
           as
           they
           ,
           but
           by
           reason
           drawne
           from
           those
           effectes
           ,
           which
           were
           apparently
           knowne
           amongst
           them
           ?
           
           
             God
             which
             knoweth
             hearts
             ,
             hath
             borne
             them
             witnesse
             in
             giuing
             vnto
             them
             the
             holy
             Ghost
             as
             vnto
             vs.
          
           The
           light
           therefore
           which
           the
           starre
           of
           naturall
           reason
           and
           wisedome
           casteth
           ,
           is
           too
           bright
           to
           be
           obscured
           by
           the
           mist
           of
           a
           word
           or
           two
           ,
           vttered
           to
           diminish
           that
           opinion
           which
           iustly
           hath
           beene
           receiued
           concerning
           the
           force
           and
           vertue
           thereof
           ,
           euen
           in
           matters
           that
           touch
           most
           nearely
           the
           principall
           duties
           of
           men
           ,
           and
           the
           glory
           of
           the
           eternall
           God.
           In
           all
           which
           hitherto
           hath
           beene
           spoken
           touching
           the
           force
           and
           vse
           of
           mans
           reason
           in
           thinges
           diuine
           ,
           I
           must
           craue
           that
           I
           be
           not
           so
           vnderstood
           or
           cōstrued
           ,
           as
           if
           any
           such
           thing
           by
           vertue
           thereof
           could
           be
           done
           without
           the
           aide
           and
           assistance
           of
           Gods
           most
           blessed
           spirit
           .
           The
           thing
           wee
           haue
           handled
           according
           to
           the
           question
           mooued
           about
           it
           ;
           which
           question
           is
           ,
           whether
           the
           light
           of
           reason
           be
           so
           pernitious
           ,
           that
           in
           
           deuising
           lawes
           for
           the
           church
           ,
           men
           ough●
           not
           by
           it
           to
           search
           what
           may
           be
           fit
           &
           cōuenient
           .
           For
           this
           cause
           therfore
           we
           haue
           endeuoured
           to
           make
           it
           appeare
           ,
           how
           in
           the
           nature
           of
           reason
           it selfe
           there
           is
           no
           impedimēt
           ,
           but
           that
           the
           self-same
           spirit
           ,
           which
           reuealeth
           the
           things
           that
           god
           hath
           set
           down
           in
           his
           law
           ,
           may
           also
           be
           though●
           to
           aid
           &
           direct
           men
           in
           finding
           out
           by
           the
           light
           of
           reason
           ,
           what
           lawes
           are
           expedient
           to
           be
           made
           for
           the
           guiding
           of
           his
           Church
           ,
           ouer
           and
           besides
           them
           that
           are
           in
           scripture
           .
           Herein
           therfore
           we
           agree
           with
           those
           men
           ,
           by
           whom
           humane
           lawes
           are
           defined
           ,
           to
           be
           ordinances
           which
           such
           as
           haue
           lawfull
           authorisi●
           giuen
           them
           fo●
           that
           purpose
           ,
           do
           probably
           draw
           from
           the
           lawes
           of
           nature
           &
           God
           ,
           by
           discourse
           of
           reason
           ,
           aided
           with
           the
           influence
           of
           diuine
           grace
           .
           And
           for
           that
           cause
           it
           is
           not
           said
           amisse
           touching
           Ecclesiasticall
           canons
           ,
           
           that
           by
           
             instinct
             of
             the
             holy
             Ghost
             they
             haue
             bin
             made
             ,
             and
             consecrated
             by
             the
             reuerend
             acceptation
             of
             all
             the
             world
             .
          
        
         
           9
           Lawes
           for
           the
           church
           are
           not
           made
           as
           they
           should
           be
           ,
           
           vnles
           the
           makers
           follow
           such
           directiō
           as
           they
           ought
           to
           be
           guided
           by
           .
           Wherin
           that
           scripture
           standeth
           no●
           the
           church
           of
           God
           in
           any
           stead
           ,
           of
           serueth
           nothing
           at
           a●●o
           direct
           ,
           but
           may
           be
           let
           passe
           as
           needles
           to
           be
           consulted
           with
           ,
           we
           iudge
           it
           prophane
           ▪
           impious
           ,
           and
           irreligious
           to
           thinke
           .
           For
           although
           it
           were
           in
           vaine
           to
           make
           laws
           which
           the
           scripture
           hath
           already
           made
           ,
           because
           what
           we
           are
           already
           there
           cōmanded
           to
           do
           ,
           on
           our
           parts
           there
           resteth
           nothing
           but
           only
           that
           it
           be
           executed
           :
           yet
           because
           both
           in
           that
           which
           we
           are
           commanded
           ,
           in
           concerneth
           the
           duty
           of
           the
           church
           by
           law
           to
           prouide
           ,
           that
           the
           loosenes
           and
           slacknes
           of
           men
           may
           not
           cause
           the
           commandements
           of
           God
           to
           be
           vnexecuted
           ;
           and
           a
           number
           of
           things
           there
           are
           for
           which
           the
           scripture
           hath
           not
           prouided
           by
           any
           law
           ,
           but
           left
           them
           vnto
           the
           carefull
           discretion
           of
           the
           Church
           ;
           we
           are
           to
           search
           how
           the
           Church
           in
           these
           cases
           may
           be
           well
           directed
           ,
           to
           make
           that
           prouision
           by
           lawes
           which
           is
           most
           conuenient
           &c
           fit
           .
           And
           what
           is
           so
           in
           these
           cases
           ,
           partly
           scripture
           ,
           and
           partly
           reason
           must
           teach
           to
           discerne
           .
           Scripture
           comprehending
           examples
           &
           lawes
           ,
           lawes
           some
           naturall
           and
           some
           positiue
           ;
           examples
           neither
           are
           there
           for
           al
           cases
           which
           require
           lawes
           to
           be
           made
           ,
           and
           whe●
           they
           are
           ,
           they
           can
           but
           direct
           as
           precedents
           onely
           .
           Naturall
           lawes
           direct
           In
           such
           sorte
           ,
           that
           in
           all
           things
           wee
           must
           for
           euer
           doe
           according
           vnto
           them
           ;
           positiue
           so
           ,
           that
           against
           them
           in
           no
           case
           we
           may
           doe
           any
           thing
           ,
           as
           long
           as
           the
           will
           of
           God
           is
           that
           they
           should
           remaine
           in
           force
           .
           Howbeit
           when
           scripture
           doth
           yeelde
           vs
           precedents
           ,
           how
           far
           forth
           they
           are
           to
           be
           followed
           ▪
           when
           it
           giueth
           naturall
           lawes
           ,
           what
           particular
           order
           is
           thereunto
           most
           agreeable
           ;
           when
           positiue
           ,
           which
           way
           to
           make
           lawes
           vnrepugnant
           vnto
           them
           ;
           yea
           though
           all
           these
           should
           wan●
           ,
           ye●
           what
           kinde
           of
           ordinances
           would
           be
           most
           for
           that
           good
           of
           the
           Church
           which
           is
           aimed
           at
           ,
           al
           this
           must
           be
           by
           reason
           found
           out
           .
           
           And
           therefore
           
             Tib
             refuse
             the
             conduct
             of
             the
             light
             of
             nature
             ,
          
           saith
           S.
           Augustine
           ,
           
             is
             not
             folly
             alone
             ,
             but
             accompanied
             with
             impietie
             .
          
           The
           greatest
           amongst
           the
           Schoole
           diuines
           ,
           studying
           how
           to
           set
           downe
           by
           exact
           definition
           the
           nature
           of
           an
           humane
           lawe'●
           (
           of
           which
           nature
           all
           the
           Churches
           constitutions
           are
           )
           found
           not
           which
           way
           ,
           better
           to
           do
           it
           th●n
           in
           these
           words
           .
           
             Out
             of
             the
             precep●s
             of
             the
             law
             of
             nature
             ,
          
           
           
             as
             out
             of
             certaine
             cōmon
             &
             vndemonstrable
             principles
             ,
             mans
             reason
             doth
             necessarily
             proceede
             ,
             vnto
             certaine
             more
             particular
             determinations
             ;
             which
             particular
             determinations
             beeing
             found
             out
             according
             vnto
             the
             reason
             of
             man
             ,
             they
             haue
             
             the
             names
             of
             humane
             lawes
             ;
             so
             that
             such
             other
             conditions
             be
             therein
             kept
             as
             the
             making
             of
             lawes
             doth
             require
             ,
          
           that
           is
           ,
           if
           they
           whose
           authoritie
           is
           thereunto
           required
           do
           establish
           and
           publish
           them
           as
           lawes
           .
           And
           the
           truth
           is
           ,
           that
           all
           our
           controuersie
           in
           this
           cause
           concerning
           the
           orders
           of
           the
           Church
           ,
           is
           what
           particulars
           the
           Church
           may
           appoint
           .
           That
           which
           doth
           finde
           them
           out
           ,
           is
           the
           force
           of
           mans
           reason
           .
           That
           which
           doth
           guide
           and
           direct
           his
           reason
           ,
           is
           first
           the
           generall
           law
           of
           nature
           ,
           which
           law
           of
           nature
           and
           the
           morall
           law
           of
           scripture
           are
           in
           the
           substance
           of
           law
           all
           one
           .
           But
           because
           there
           are
           also
           in
           scripture
           a
           number
           of
           lawes
           particular
           and
           positiue
           ,
           which
           being
           in
           force
           may
           not
           by
           any
           law
           of
           man
           be
           violated
           :
           we
           are
           in
           making
           lawes
           to
           haue
           thereunto
           an
           especiall
           eie
           .
           As
           for
           example
           ,
           it
           might
           perhaps
           seeme
           reasonable
           vnto
           the
           Church
           of
           God
           ,
           following
           the
           generall
           laws
           concerning
           the
           nature
           of
           mariage
           ,
           to
           ordaine
           in
           particular
           that
           cosen
           germains
           shall
           not
           marry
           .
           Which
           law
           notwithstanding
           ought
           not
           to
           be
           receiued
           in
           the
           Church
           ,
           if
           there
           should
           be
           in
           the
           scripture
           a
           law
           particular
           to
           the
           contrary
           ,
           forbidding
           vtterly
           the
           bonds
           of
           mariage
           to
           be
           so
           far
           forth
           abridged
           .
           The
           same
           Thomas
           therfore
           whose
           definition
           of
           humane
           lawes
           we
           mentioned
           before
           ,
           doth
           adde
           thereunto
           his
           caution
           concerning
           the
           rule
           and
           canon
           whereby
           to
           make
           them
           :
           
             Humane
             lawes
             are
             measures
          
           in
           respect
           of
           men
           whose
           actiōs
           they
           must
           direct
           ;
           howbeit
           such
           measures
           they
           are
           ,
           
           as
           haue
           also
           their
           higher
           rules
           to
           be
           measured
           by
           ,
           
             which
             rules
             are
             two
             ,
             the
             law
             of
             God
             ,
             and
             the
             law
             of
             nature
             .
          
           So
           that
           laws
           humane
           must
           be
           made
           according
           to
           the
           generall
           lawes
           of
           nature
           ,
           &
           without
           contradiction
           vnto
           any
           positiue
           lawe
           in
           scripture
           .
           Otherwise
           they
           are
           ill
           made
           .
           Vnto
           lawes
           thus
           made
           and
           receiued
           by
           a
           whole
           Church
           ,
           they
           which
           liue
           within
           the
           bosome
           of
           that
           Church
           ,
           must
           not
           think
           it
           a
           matter
           indifferēt
           either
           to
           yeeld
           or
           not
           to
           yeeld
           obedience
           .
           Is
           it
           a
           small
           offence
           to
           despise
           the
           Church
           of
           God
           ?
           
           
             My
             sonne
             keepe
             thy
             fathers
             comaundement
             ,
          
           saith
           Salomon
           ,
           
           
             &
             forget
             not
             thy
             mothers
             instruction
             ;
             bind
             thē
             bothe
             alwaies
             about
             thine
             hart
             .
          
           It
           doth
           not
           stand
           with
           the
           duty
           which
           we
           owe
           to
           our
           heauenly
           fathers
           ,
           that
           to
           the
           ordinances
           of
           our
           mother
           the
           Church
           we
           should
           shew
           our selues
           disobedient
           .
           Let
           vs
           not
           say
           we
           keepe
           the
           commandements
           of
           the
           one
           ,
           when
           we
           breake
           the
           law
           of
           the
           other
           :
           For
           vnlesse
           we
           obserue
           bothe
           ,
           we
           obey
           neither
           .
           And
           what
           doth
           let
           but
           that
           we
           may
           obserue
           both
           ,
           when
           they
           are
           not
           the
           one
           to
           the
           other
           in
           any
           sort
           repugnant
           ?
           For
           of
           such
           lawes
           only
           we
           speake
           ,
           as
           being
           made
           in
           forme
           and
           maner
           already
           declared
           ,
           can
           haue
           in
           them
           no
           contradiction
           vnto
           the
           lawes
           of
           almighty
           God.
           Yea
           that
           which
           is
           more
           ,
           the
           lawes
           thus
           made
           God
           himselfe
           doth
           in
           such
           sort
           authorize
           ,
           that
           to
           despise
           them
           is
           to
           despise
           in
           them
           him
           .
           It
           is
           a
           loose
           &
           licentious
           opinion
           which
           the
           Anabaptists
           haue
           embraced
           ,
           holding
           that
           a
           Christian
           mans
           libertie
           is
           lost
           ,
           and
           the
           soule
           which
           Christ
           hath
           redeemed
           vnto
           himselfe
           iniuriously
           drawne
           into
           seruitude
           vnder
           the
           yoke
           of
           humane
           power
           ,
           if
           any
           law
           be
           now
           imposed
           besides
           the
           Gospell
           of
           Iesus
           Christ
           :
           in
           obedience
           whereunto
           the
           spirite
           of
           God
           ,
           and
           not
           the
           constraint
           of
           men
           is
           to
           leade
           vs
           ,
           according
           to
           that
           of
           the
           blessed
           Apostle
           ,
           
             Such
             as
             are
             led
             by
             the
             spirits
             of
             God
             they
             are
             the
             sonnes
             of
             God
             ,
          
           
           and
           not
           such
           as
           liue
           in
           thraldome
           vnto
           men
           .
           Their
           iudgement
           is
           therefore
           that
           the
           Church
           of
           Christ
           should
           admit
           no
           law
           makers
           but
           the
           Euangelists
           .
           The
           author
           of
           that
           which
           causeth
           another
           thing
           to
           be
           ,
           is
           author
           of
           that
           thing
           also
           which
           thereby
           is
           caused
           .
           The
           light
           of
           naturall
           vnderstanding
           ,
           wit
           and
           reason
           is
           from
           God
           ;
           he
           it
           is
           which
           thereby
           doth
           illuminate
           euery
           man
           entering
           
           into
           the
           world
           .
           If
           there
           proceede
           from
           vs
           any
           thing
           afterwardes
           corrupt
           and
           naught
           ,
           the
           mother
           thereof
           is
           our
           owne
           darknes
           ,
           
           neither
           doth
           it
           proceed
           from
           any
           such
           cause
           whereof
           God
           is
           the
           author
           .
           He
           is
           the
           author
           of
           all
           that
           we
           think
           or
           doe
           by
           vertue
           of
           that
           light
           which
           himselfe
           hath
           giuen
           .
           And
           therefore
           the
           lawes
           which
           the
           very
           Heathens
           did
           gather
           direct
           their
           actiōs
           by
           ,
           
           so
           far
           forth
           as
           they
           proceeded
           from
           the
           light
           of
           nature
           ,
           God
           himselfe
           doth
           acknowledge
           to
           haue
           proceeded
           euen
           from
           himselfe
           ,
           and
           that
           he
           was
           the
           writer
           of
           them
           in
           the
           tables
           of
           their
           hearts
           .
           How
           much
           more
           then
           he
           the
           author
           of
           those
           lawes
           ,
           which
           haue
           bene
           made
           by
           his
           Saints
           ,
           endued
           furder
           with
           the
           heauenly
           grace
           of
           his
           spirit
           ▪
           and
           directed
           as
           much
           as
           might
           be
           with
           such
           instructiōs
           as
           his
           sacred
           word
           doth
           yeeld
           ?
           Surely
           if
           we
           haue
           vnto
           those
           lawes
           that
           dutifull
           regard
           which
           their
           dignitie
           doth
           require
           ,
           it
           will
           not
           greatly
           need
           ,
           that
           we
           should
           be
           exhorted
           to
           liue
           in
           obedience
           vnto
           them
           .
           If
           they
           haue
           God
           himselfe
           for
           their
           author
           ,
           contempt
           which
           is
           offered
           vnto
           them
           cannot
           choose
           but
           redound
           vnto
           him
           .
           The
           safest
           and
           vnto
           God
           the
           most
           acceptable
           way
           of
           framing
           our
           liues
           therfore
           is
           ,
           with
           all
           humilitie
           lowlines
           and
           singlenes
           of
           hart
           to
           studie
           ,
           which
           way
           our
           willing
           obedience
           both
           vnto
           God
           and
           man
           may
           be
           yeelded
           euen
           to
           the
           vtmost
           of
           that
           which
           is
           due
           .
        
         
           10
           Touching
           the
           mutabilitie
           of
           lawes
           that
           concerne
           the
           regiment
           &
           politie
           of
           the
           church
           ,
           changed
           they
           are
           ,
           when
           either
           altogether
           abrogated
           ,
           
           or
           in
           part
           repealed
           or
           augmented
           with
           farther
           additions
           .
           Wherein
           wee
           are
           to
           note
           ,
           that
           this
           question
           about
           changing
           of
           lawes
           ,
           concerneth
           onely
           such
           lawes
           as
           are
           positiue
           ,
           and
           do
           make
           that
           now
           good
           or
           euill
           by
           being
           commanded
           or
           forbidden
           ,
           which
           otherwise
           of
           it selfe
           were
           not
           simply
           the
           one
           or
           the
           other
           .
           Vnto
           such
           lawes
           it
           is
           expressely
           ▪
           sometimes
           added
           ,
           how
           long
           they
           are
           to
           continue
           in
           force
           .
           If
           this
           be
           no
           where
           exprest
           ,
           then
           haue
           we
           no
           light
           to
           direct
           our
           iudgemēts
           concerning
           the
           chaungeablenes
           or
           immutabilitie
           of
           them
           ,
           but
           by
           considering
           the
           nature
           and
           qualitie
           of
           such
           lawes
           .
           The
           nature
           of
           euery
           lawe
           must
           be
           iudged
           of
           by
           the
           ende
           for
           which
           it
           was
           made
           ,
           and
           by
           the
           aptnes
           of
           thinges
           therein
           prescribed
           vnto
           the
           same
           end
           .
           It
           may
           so
           fall
           out
           ,
           that
           the
           reason
           why
           some
           lawes
           of
           God
           were
           giuen
           ,
           is
           neither
           opened
           nor
           possible
           to
           be
           gathered
           by
           wit
           of
           man.
           As
           why
           God
           should
           forbid
           Adam
           that
           one
           tree
           ,
           there
           was
           no
           way
           for
           Adam
           euer
           to
           haue
           certainely
           vnderstood
           .
           And
           at
           Adams
           ignorance
           of
           this
           point
           Satan
           tooke
           aduantage
           ,
           vrging
           the
           more
           securely
           a
           false
           cause
           ,
           because
           the
           true
           was
           vnto
           Adam
           vnknowne
           .
           
           Why
           the
           Iewes
           were
           forbidden
           to
           plow
           their
           ground
           with
           an
           oxe
           and
           an
           asse
           ,
           why
           to
           cloath
           themselues
           with
           mingled
           attire
           of
           wooll
           and
           linnen
           ,
           both
           it
           was
           vnto
           them
           ,
           &
           vnto
           vs
           it
           remaineth
           obscure
           .
           Such
           lawes
           perhaps
           cannot
           be
           abrogated
           ,
           sauing
           onely
           by
           whom
           they
           were
           made
           :
           because
           the
           intent
           of
           them
           being
           knowne
           vnto
           none
           but
           the
           author
           ,
           he
           alone
           can
           iudge
           how
           long
           it
           is
           requisite
           they
           should
           endure
           .
           But
           if
           the
           reason
           why
           things
           were
           instituted
           may
           be
           known
           ,
           and
           being
           knowne
           do
           appeare
           manifestly
           to
           be
           of
           perpetuall
           necessitie
           ,
           then
           are
           those
           things
           also
           perpetuall
           ,
           vnlesse
           they
           cease
           to
           be
           effectuall
           vnto
           that
           purpose
           for
           which
           they
           were
           at
           the
           first
           instituted
           .
           Because
           when
           a
           thing
           doth
           cease
           to
           be
           auaileable
           vnto
           the
           end
           which
           gaue
           it
           being
           ,
           the
           continuance
           of
           it
           must
           then
           of
           necessitie
           appeare
           superfluous
           .
           And
           of
           this
           we
           cannot
           be
           ignorant
           ,
           how
           sometimes
           that
           hath
           done
           great
           good
           ,
           which
           afterwardes
           when
           time
           hath
           chaunged
           the
           auncient
           course
           of
           thinges
           ,
           doth
           growe
           to
           be
           either
           very
           hurtfull
           ,
           or
           not
           
           so
           greatly
           profitable
           and
           necessary
           .
           If
           therefore
           the
           end
           for
           which
           a
           lawe
           prouideth
           be
           perpetually
           necessary
           ,
           &
           the
           way
           whereby
           it
           prouideth
           perpetually
           also
           most
           apt
           ,
           no
           doubt
           but
           that
           euery
           such
           law
           ought
           for
           euer
           to
           remain
           vnchangeable
           .
           Whether
           God
           be
           the
           author
           of
           lawes
           ,
           by
           authorizing
           that
           power
           of
           men
           wherby
           they
           are
           made
           ,
           or
           by
           deliuering
           them
           made
           immediately
           from
           himselfe
           ,
           by
           word
           only
           ,
           or
           in
           writing
           also
           ,
           or
           howsoeuer
           ;
           notwithstāding
           the
           authority
           of
           their
           maker
           ,
           the
           mutabilitie
           of
           that
           end
           for
           which
           they
           are
           made
           doth
           also
           make
           them
           changeable
           .
           The
           law
           of
           ceremonies
           came
           from
           God.
           Moses
           had
           commandement
           to
           commit
           it
           vnto
           the
           sacred
           records
           of
           scripture
           ,
           where
           it
           continueth
           euen
           vnto
           this
           very
           day
           and
           houre
           ;
           in
           force
           still
           as
           the
           Iewe
           surmiseth
           ,
           because
           God
           himselfe
           was
           author
           of
           it
           ,
           and
           for
           vs
           to
           abolish
           what
           hee
           hath
           established
           were
           presumptiō
           most
           intollerable
           .
           But
           (
           that
           which
           they
           in
           the
           blindnes
           of
           their
           obdurate
           hearts
           are
           not
           able
           to
           discerne
           )
           sith
           the
           end
           for
           which
           that
           lawe
           was
           ordained
           is
           now
           fulfilled
           past
           and
           gone
           ;
           how
           should
           it
           but
           cease
           any
           longer
           to
           bee
           ,
           which
           hath
           no
           longer
           any
           cause
           of
           being
           in
           force
           as
           before
           ?
           
           
             That
             which
             necessitie
             of
             some
             speciall
             time
             doth
             cause
             to
             be
             inioyned
             ,
             bindeth
             no
             longer
             thē
             during
             that
             time
             ,
             but
             doth
             afterwards
             become
             free
             .
          
           Which
           thing
           is
           also
           plain
           ,
           euen
           by
           that
           law
           which
           the
           Apostles
           assembled
           at
           the
           counsell
           of
           Ierusalem
           did
           frō
           thence
           deliuer
           vnto
           the
           Church
           of
           Christ
           ;
           the
           preface
           whereof
           to
           authorize
           it
           was
           ,
           
             To
             the
             holy
             Ghost
             and
             to
             vs
             it
             hath
             seemed
             good
             :
          
           which
           stile
           they
           did
           not
           vse
           as
           matching
           thēselues
           in
           power
           with
           the
           holy
           Ghost
           ,
           but
           as
           testifying
           the
           holy
           Ghost
           to
           be
           the
           author
           ,
           and
           themselues
           but
           onely
           vtterers
           of
           that
           decree
           .
           
           This
           lawe
           therefore
           to
           haue
           proceeded
           from
           God
           as
           the
           author
           therof
           ,
           no
           faithful
           man
           wil
           denie
           .
           It
           was
           of
           God
           ,
           not
           only
           because
           God
           gaue
           thē
           the
           power
           wherby
           they
           might
           make
           lawes
           ,
           but
           for
           that
           it
           proceeded
           euen
           frō
           the
           holy
           motion
           &
           suggestion
           of
           that
           secret
           diuine
           spirit
           ,
           whose
           sentence
           they
           did
           but
           only
           pronounce
           .
           Notwithstanding
           as
           the
           law
           of
           ceremonies
           deliuered
           vnto
           the
           Iews
           ,
           so
           this
           very
           law
           which
           the
           Gentiles
           receiued
           from
           the
           mouth
           of
           the
           holy
           Ghost
           ,
           is
           in
           like
           respect
           abrogated
           by
           decease
           of
           the
           end
           for
           which
           it
           was
           giuen
           .
           
           But
           such
           as
           do
           not
           sticke
           at
           this
           point
           ,
           such
           as
           graunt
           that
           what
           hath
           bene
           instituted
           vpon
           any
           special
           cause
           needeth
           not
           to
           be
           obserued
           that
           cause
           ceasing
           ,
           do
           notwithstanding
           herein
           faile
           ;
           they
           iudge
           the
           lawes
           of
           God
           onely
           by
           the
           author
           and
           maine
           end
           for
           which
           they
           were
           made
           ,
           so
           that
           for
           vs
           to
           change
           that
           which
           he
           hath
           established
           ,
           they
           hold
           it
           execrable
           pride
           &
           presumption
           ,
           if
           so
           be
           the
           end
           and
           purpose
           for
           which
           God
           by
           that
           meane
           prouideth
           bee
           permanent
           .
           And
           vpon
           this
           they
           ground
           those
           ample
           disputes
           cōcerning
           orders
           and
           offices
           ,
           which
           being
           by
           him
           appointed
           for
           the
           gouernment
           of
           his
           Church
           ,
           if
           it
           be
           necessary
           alwaies
           that
           the
           Church
           of
           Christ
           be
           gouerned
           ,
           then
           doth
           the
           end
           for
           which
           God
           prouided
           remaine
           still
           ;
           and
           therefore
           in
           those
           means
           which
           he
           by
           law
           did
           establish
           as
           being
           fittest
           vnto
           that
           end
           ,
           for
           vs
           to
           alter
           any
           thing
           is
           to
           lift
           vp
           our selues
           against
           God
           ,
           and
           as
           it
           were
           to
           countermaund
           him
           .
           Wherin
           they
           marke
           not
           that
           laws
           are
           instruments
           to
           rule
           by
           ,
           and
           that
           instruments
           are
           not
           only
           to
           be
           framed
           according
           vnto
           the
           generall
           ende
           for
           which
           they
           are
           prouided
           ,
           but
           euē
           according
           vnto
           that
           very
           particular
           which
           riseth
           out
           of
           the
           matter
           wheron
           they
           haue
           to
           worke
           .
           The
           end
           wherefore
           lawes
           were
           made
           may
           be
           permanent
           ,
           and
           those
           lawes
           neuerthelesse
           require
           some
           alteration
           ,
           if
           there
           be
           any
           vnfitnes
           in
           the
           meanes
           which
           they
           prescribe
           as
           tending
           vnto
           that
           end
           &
           purpose
           .
           
           As
           for
           exāple
           ,
           a
           law
           that
           to
           bridle
           the●●
           doth
           punish
           the
           ones
           with
           a
           quadruple
           ●estitution
           ,
           hath
           an
           end
           which
           wil
           cōtinue
           as
           long
           as
           the
           world
           it self
           cōtinueth
           .
           Theft
           will
           be
           alwayes
           ,
           and
           will
           alwayes
           need
           to
           be
           bridled
           ▪
           But
           that
           the
           meane
           which
           this
           law
           prouideth
           for
           that
           end
           ▪
           namely
           the
           punishment
           of
           quadruple
           restitution
           ,
           that
           this
           will
           be
           alwaies
           sufficient
           to
           bridle
           and
           restraine
           that
           kind
           of
           enormity
           ,
           no
           man
           can
           warrant
           .
           Insufficiency
           of
           lawes
           doth
           somtimes
           come
           by
           want
           of
           iudgement
           in
           the
           makers
           .
           Which
           cause
           cannot
           fall
           into
           any
           law
           termed
           properly
           and
           immediatly
           diuine
           ,
           as
           it
           may
           and
           doth
           into
           humaine
           lawes
           often
           .
           But
           that
           which
           hath
           bene
           once
           most
           sufficient
           ,
           may
           wax
           otherwise
           by
           alteratiō
           of
           time
           &
           place
           ;
           that
           punishment
           which
           hath
           bene
           somtimes
           forcible
           to
           bridle
           sinne
           ,
           may
           grow
           afterwards
           too
           weake
           and
           feeble
           .
           In
           a
           word
           we
           plainely
           perceiue
           by
           the
           difference
           of
           those
           three
           lawes
           which
           the
           Iewes
           receiued
           at
           the
           hands
           of
           God
           ,
           the
           morall
           ,
           ceremoniall
           ,
           &
           iudiciall
           ,
           that
           if
           the
           end
           for
           which
           ,
           and
           the
           matter
           according
           whereunto
           God
           maketh
           his
           lawes
           ,
           continue
           alwaies
           one
           and
           the
           same
           ▪
           his
           laws
           also
           do
           the
           like
           ;
           for
           which
           cause
           the
           morall
           law
           cannot
           be
           altered
           :
           secondly
           that
           whether
           the
           matter
           wheron
           lawes
           are
           made
           continue
           or
           cōtinue
           not
           ,
           if
           their
           end
           haue
           once
           ceased
           ,
           they
           cease
           also
           to
           be
           of
           force
           ;
           as
           in
           the
           law
           ceremonial
           it
           fareth
           :
           finally
           that
           albeit
           the
           end
           cōtinue
           ,
           as
           in
           that
           law
           of
           theft
           specified
           ,
           and
           in
           a
           great
           part
           of
           those
           ancient
           iudicials
           it
           doth
           ;
           yet
           for
           as
           mush
           as
           there
           is
           not
           in
           all
           respects
           the
           same
           subiect
           or
           matter
           remaining
           for
           which
           they
           were
           first
           instituted
           ,
           euen
           this
           is
           sufficient
           cause
           of
           change
           .
           And
           therefore
           lawes
           though
           both
           ordeined
           of
           God
           himselfe
           ▪
           and
           the
           end
           for
           which
           they
           were
           ordeined
           continuing
           ▪
           may
           notwithstanding
           cease
           ▪
           if
           by
           alteration
           of
           persons
           or
           times
           they
           be
           foūd
           vnsufficiēt
           to
           attain
           vnto
           that
           end
           .
           In
           which
           respect
           why
           may
           we
           not
           presume
           ,
           that
           God
           doth
           euē
           call
           for
           such
           change
           or
           alteratiō
           ,
           as
           the
           very
           cōdition
           of
           things
           thēselues
           doth
           make
           necessary
           ?
           They
           which
           do
           therfore
           plead
           the
           authority
           of
           the
           law-maker
           ▪
           as
           an
           argument
           wherefore
           it
           should
           not
           be
           lawfull
           to
           change
           that
           which
           he
           hath
           instituted
           ▪
           and
           will
           haue
           this
           the
           cause
           why
           all
           the
           ordinances
           of
           our
           Sauiour
           are
           immutable
           ▪
           they
           which
           vrge
           the
           wisdome
           of
           God
           as
           a
           proofe
           ,
           that
           whatsoeuer
           laws
           he
           hath
           made
           they
           ought
           to
           stand
           ,
           ●nlesse
           himselfe
           from
           heauen
           proclaime
           them
           disanuld
           ▪
           because
           it
           is
           not
           in
           man
           to
           correct
           the
           ordināce
           of
           God
           ;
           may
           know
           ,
           if
           it
           please
           thē
           to
           take
           notice
           therof
           ,
           that
           we
           are
           far
           frō
           presuming
           to
           think
           that
           mē
           can
           better
           any
           thing
           which
           God
           hath
           done
           ,
           euē
           as
           we
           are
           from
           thinking
           that
           mē
           should
           presume
           to
           vndo
           some
           things
           of
           men
           ,
           which
           God
           doth
           know
           they
           cannot
           better
           .
           God
           neuer
           ordeined
           any
           thing
           that
           could
           be
           bettered
           .
           Yet
           many
           things
           he
           hath
           ,
           that
           haue
           bene
           changed
           ,
           and
           that
           for
           the
           better
           .
           That
           which
           succeedeth
           as
           better
           now
           whē
           change
           is
           requisite
           ,
           had
           bin
           worse
           when
           that
           which
           now
           is
           changed
           was
           instituted
           .
           Otherwise
           God
           had
           not
           then
           left
           this
           to
           choose
           that
           ,
           neither
           would
           now
           reiect
           that
           to
           choose
           this
           ,
           were
           it
           not
           for
           some
           new
           grown
           occasion
           making
           that
           which
           hath
           bene
           better
           worse
           .
           In
           this
           case
           therefore
           〈…〉
           not
           presume
           to
           change
           Gods
           ordinance
           ▪
           but
           they
           yeeld
           thereunto
           requiring
           it selfe
           to
           be
           chaunged
           .
           Against
           this
           it
           is
           obiected
           ,
           that
           to
           abrogate
           or
           innouate
           the
           gospel
           of
           Christ
           ,
           if
           mē
           do
           Angels
           should
           attempt
           ,
           it
           were
           most
           heynous
           and
           cursed
           sacriledge
           .
           And
           the
           Gospell
           as
           they
           say
           containeth
           not
           only
           doctrine
           instructing
           men
           how
           they
           should
           beleeue
           ,
           but
           also
           precepts
           concerning
           the
           regiment
           of
           the
           Church
           ▪
           Discipline
           
           therefore
           is
           a
           part
           of
           the
           Gospell
           ;
           and
           God
           being
           the
           author
           of
           the
           whole
           Gospel
           ,
           a
           as
           well
           of
           discipline
           as
           of
           doctrine
           ,
           it
           cānot
           be
           but
           that
           both
           of
           them
           haue
           a
           common
           cause
           .
           So
           that
           as
           we
           are
           to
           beleeue
           for
           euer
           the
           articles
           of
           euangelicall
           doctrine
           ,
           so
           the
           precepts
           of
           discipline
           we
           are
           in
           like
           sort
           bound
           for
           euer
           to
           obserue
           .
           Touching
           points
           of
           doctrine
           ,
           as
           for
           example
           the
           vnity
           of
           God
           ,
           the
           trinitie
           of
           persons
           ,
           saluation
           by
           Christ
           ,
           the
           resurrection
           of
           the
           body
           ,
           life
           euerlasting
           ,
           the
           iudgement
           to
           come
           ,
           and
           such
           like
           ,
           they
           haue
           bene
           since
           the
           first
           houre
           that
           there
           was
           a
           Church
           in
           the
           world
           ,
           and
           till
           the
           last
           they
           must
           be
           beleeued
           .
           But
           as
           for
           matters
           of
           regiment
           ,
           they
           are
           for
           the
           most
           part
           of
           another
           nature
           .
           To
           make
           new
           articles
           of
           faith
           and
           doctrine
           no
           man
           thinketh
           it
           lawfull
           ;
           new
           lawes
           of
           gouernment
           what
           common
           wealth
           or
           Church
           is
           there
           which
           maketh
           not
           either
           at
           one
           time
           or
           another
           ?
           
             The
             rule
             of
             faith
          
           ,
           saith
           Tertullian
           ,
           
             is
             but
             one
             and
             that
             alone
             immoueable
             ,
             and
             impossible
             to
             be
             framed
             or
             cast
             anew
             .
          
           The
           law
           of
           outward
           order
           &
           polity
           not
           so
           .
           There
           is
           no
           reason
           in
           the
           world
           wherfore
           we
           should
           esteeme
           it
           as
           necessary
           alwayes
           to
           do
           ,
           as
           alwayes
           to
           beleeue
           the
           same
           things
           ;
           seeing
           euery
           man
           knoweth
           that
           the
           matter
           of
           faith
           is
           constant
           ,
           
           the
           matter
           contrariwise
           of
           action
           daily
           changeable
           ,
           especially
           the
           matter
           of
           action
           belonging
           vnto
           Church
           polity
           .
           Neither
           than
           I
           find
           that
           men
           of
           soundest
           iudgement
           haue
           any
           otherwise
           taught
           ,
           
           then
           that
           articles
           of
           beliefe
           ,
           
           and
           things
           which
           all
           men
           must
           of
           necessity
           do
           to
           the
           end
           they
           may
           be
           saued
           ,
           are
           either
           expresly
           set
           downe
           in
           Scripture
           ,
           or
           else
           plainly
           thereby
           to
           be
           gathered
           .
           But
           touching
           things
           which
           belong
           to
           discipline
           &
           outward
           politie
           ,
           
           the
           Church
           hath
           authority
           to
           make
           canons
           ,
           laws
           ,
           &
           decrees
           ,
           euen
           as
           we
           reade
           that
           in
           the
           Apostles
           times
           it
           did
           .
           Which
           kind
           of
           lawes
           (
           for
           as
           much
           as
           they
           are
           not
           in
           themselues
           necessary
           to
           saluation
           )
           may
           after
           they
           are
           made
           be
           also
           changed
           as
           the
           difference
           of
           times
           or
           places
           shall
           require
           .
           Yea
           it
           is
           not
           denied
           I
           am
           sure
           by
           themselues
           ,
           that
           certaine
           things
           in
           discipline
           are
           of
           that
           nature
           ,
           as
           they
           may
           be
           varied
           by
           times
           ,
           places
           ,
           persons
           and
           other
           the
           like
           circumstances
           .
           Whereupon
           I
           demaund
           ,
           are
           those
           changeable
           points
           of
           discipline
           commaunded
           in
           the
           word
           of
           God
           ,
           or
           no
           ?
           If
           they
           be
           not
           commanded
           ,
           and
           yet
           may
           be
           receiued
           in
           the
           Church
           ;
           how
           can
           their
           former
           position
           stand
           ,
           cōdemning
           all
           things
           in
           the
           Church
           which
           in
           the
           word
           are
           not
           commanded
           ?
           If
           they
           be
           commaunded
           ,
           and
           yet
           may
           suffer
           change
           ▪
           how
           can
           this
           later
           stand
           ,
           affirming
           all
           things
           immutable
           which
           are
           commanded
           of
           God
           ?
           Their
           distinction
           touching
           matters
           of
           substance
           and
           of
           circumstance
           ,
           though
           true
           ,
           will
           not
           serue
           .
           For
           be
           they
           great
           things
           or
           be
           they
           small
           ,
           if
           God
           haue
           commaunded
           them
           in
           the
           Gospell
           ,
           and
           his
           commanding
           them
           in
           the
           Gospell
           do
           make
           them
           vnchangeable
           ,
           there
           is
           no
           reason
           we
           should
           more
           change
           the
           one
           then
           we
           may
           the
           other
           .
           If
           the
           authority
           of
           the
           maker
           do
           proue
           vnchangeablenesse
           in
           the
           lawes
           which
           God
           hath
           made
           ;
           then
           must
           al
           laws
           which
           he
           hath
           made
           be
           necessarily
           for
           euer
           permanēt
           ,
           though
           they
           be
           but
           of
           circumstance
           only
           and
           not
           of
           substance
           .
           I
           therfore
           conclude
           ,
           that
           neither
           Gods
           being
           author
           of
           lawes
           for
           gouernment
           of
           his
           Church
           ,
           nor
           his
           cōmitting
           ▪
           them
           vnto
           Scripture
           ,
           is
           any
           reason
           sufficient
           ,
           wherefore
           all
           Churches
           should
           for
           euer
           be
           bound
           to
           keepe
           them
           without
           chaunge
           .
           But
           of
           one
           thing
           we
           are
           here
           to
           giue
           them
           warning
           by
           the
           way
           .
           For
           whereas
           in
           this
           discourse
           we
           haue
           oftentimes
           profest
           ,
           that
           many
           parts
           of
           discipline
           or
           Church
           politie
           are
           deliuered
           in
           Scripture
           ,
           they
           may
           perhaps
           imagine
           that
           we
           are
           driuē
           to
           cōfesse
           their
           
           discipline
           to
           be
           deliuered
           in
           scripture
           ,
           and
           that
           hauing
           no
           other
           meanes
           to
           auoid
           it
           ,
           we
           are
           faine
           to
           argue
           for
           the
           changeablenesse
           of
           lawes
           ordained
           euen
           by
           God
           himselfe
           ,
           as
           if
           otherwise
           theirs
           of
           necessitie
           should
           take
           place
           ,
           and
           that
           vnder
           which
           we
           liue
           be
           abandoned
           ▪
           There
           is
           no
           remedie
           therefore
           but
           to
           abate
           this
           error
           in
           them
           ,
           and
           directly
           to
           let
           them
           know
           ,
           that
           if
           they
           fall
           into
           any
           such
           conceit
           ,
           they
           do
           but
           a
           little
           flatter
           their
           owne
           cause
           .
           As
           for
           vs
           ,
           we
           thinke
           in
           no
           respect
           so
           highly
           of
           it
           .
           Our
           perswasion
           is
           ,
           that
           no
           age
           euer
           had
           knowledged
           of
           it
           but
           onely
           ours
           ;
           that
           they
           which
           defend
           it
           ,
           deuised
           it
           ;
           that
           neither
           Christ
           nor
           his
           Apostles
           at
           any
           time
           taught
           it
           but
           the
           contrary
           .
           If
           therefore
           we
           did
           seeke
           to
           maintaine
           that
           which
           most
           aduantageth
           our
           owne
           cause
           ,
           the
           very
           best
           way
           for
           vs
           ,
           and
           the
           strongest
           against
           them
           ,
           were
           to
           hold
           euen
           as
           they
           do
           ,
           that
           in
           Scripture
           there
           must
           needs
           be
           foūd
           some
           particular
           forme
           of
           Church-polity
           ,
           which
           God
           hath
           instituted
           ,
           and
           which
           a
           for
           that
           very
           cause
           belongeth
           to
           all
           Churches
           ,
           to
           all
           times
           .
           But
           with
           any
           such
           partiall
           eye
           to
           respect
           our selues
           ,
           and
           by
           cunning
           to
           make
           those
           things
           seeme
           the
           truest
           which
           are
           the
           fittest
           to
           serue
           our
           purpose
           ,
           is
           a
           thing
           which
           we
           neither
           like
           nor
           meane
           to
           follow
           .
           Wherefore
           that
           which
           we
           take
           to
           be
           generally
           true
           concerning
           the
           mutability
           of
           lawes
           ,
           the
           same
           we
           haue
           plainely
           deliuered
           ;
           as
           being
           perswaded
           of
           nothing
           more
           then
           we
           are
           of
           this
           ,
           b
           that
           whether
           it
           be
           in
           matter
           of
           speculation
           or
           of
           practise
           ,
           no
           vntruth
           can
           possibly
           auaile
           the
           patrone
           and
           defendor
           long
           ,
           and
           that
           things
           most
           truly
           are
           likewise
           most
           behoouefully
           spoken
           .
        
         
           11.
           
           This
           we
           hold
           and
           graunt
           for
           truth
           ,
           that
           those
           very
           lawes
           which
           of
           their
           own
           nature
           are
           changeable
           ,
           be
           notwithstāding
           vncapable
           of
           change
           ,
           if
           he
           which
           gaue
           them
           ,
           being
           of
           authority
           so
           to
           do
           ,
           forbid
           absolutely
           to
           change
           thē
           ;
           neither
           may
           they
           admit
           alteratiō
           against
           the
           will
           of
           such
           a
           law
           maker
           .
           
           Albeit
           therfore
           we
           do
           not
           find
           any
           cause
           ,
           why
           of
           right
           there
           should
           be
           necessarily
           an
           immutable
           forme
           set
           downe
           in
           holy
           scripture
           ;
           neuerthelesse
           if
           indeed
           there
           haue
           bene
           at
           any
           time
           a
           Church-politie
           so
           set
           downe
           ,
           the
           change
           whereof
           the
           sacred
           scripture
           doth
           forbid
           ,
           surely
           for
           mē
           to
           alter
           those
           lawes
           which
           God
           for
           perpetuity
           hath
           established
           ,
           were
           presumption
           most
           intollerable
           .
           To
           proue
           therfore
           that
           the
           wil
           of
           Christ
           was
           to
           establish
           laws
           so
           permanent
           and
           immutable
           ,
           that
           in
           any
           sort
           to
           alter
           them
           cannot
           but
           highly
           offend
           God
           ,
           thus
           they
           reason
           .
           First
           if
           Moses
           being
           but
           a
           seruant
           in
           the
           house
           of
           God
           ,
           did
           therin
           establish
           lawes
           of
           gouernmēt
           for
           perpetuity
           ,
           
           lawes
           which
           they
           that
           were
           of
           the
           houshold
           might
           not
           alter
           :
           shall
           we
           admit
           into
           our
           thoughts
           ,
           that
           the
           sonne
           of
           God
           hath
           in
           prouiding
           for
           this
           his
           houshold
           declared
           himselfe
           lesse
           faithfull
           then
           
             Moses
             ?
             Moses
          
           deliuering
           vnto
           the
           Iewes
           such
           lawes
           as
           were
           durable
           ;
           if
           those
           be
           changeable
           which
           Christ
           hath
           deliuered
           vnto
           vs
           ,
           we
           are
           not
           able
           to
           auoide
           it
           ,
           but
           (
           that
           which
           to
           thinke
           were
           heinous
           impiety
           )
           we
           of
           necessity
           must
           confesse
           ,
           euen
           the
           sonne
           of
           God
           himselfe
           to
           haue
           bene
           lesse
           faithfull
           then
           Moses
           .
           Which
           argument
           shall
           need
           no
           touchstone
           to
           try
           it
           by
           ,
           but
           some
           other
           of
           the
           like
           making
           .
           Moses
           erected
           in
           the
           wildernes
           a
           tabernacle
           ,
           which
           was
           moueable
           from
           place
           to
           place
           ;
           Salomon
           a
           sumptuous
           &
           stately
           Temple
           ,
           which
           was
           not
           moueable
           :
           Therfore
           
           Salomon
           was
           faithfuller
           then
           Moses
           ;
           which
           no
           man
           indued
           with
           reason
           will
           thinke
           .
           And
           yet
           by
           this
           reasō
           it
           doth
           plainly
           follow
           .
           He
           that
           wil
           see
           how
           faithful
           the
           one
           or
           the
           other
           was
           ,
           must
           cōpare
           the
           things
           which
           they
           bothe
           did
           ;
           vnto
           the
           charge
           which
           God
           gaue
           each
           of
           them
           ▪
           The
           Apostle
           in
           making
           comparison
           betweene
           our
           Sauiour
           and
           Moses
           ,
           attributeth
           faithfulnes
           vnto
           bothe
           ,
           and
           maketh
           this
           difference
           betweene
           them
           ;
           
             Moses
             in
          
           ,
           but
           Christ
           ouer
           the
           house
           of
           God
           ;
           Moses
           in
           that
           house
           which
           was
           
             his
             by
             charge
          
           and
           commission
           ,
           though
           to
           gouerne
           it
           ,
           yet
           to
           gouerne
           it
           
             as
             a
             seruant
          
           ;
           but
           Christ
           ouer
           this
           house
           ,
           as
           being
           
             his
             owne
             intire
             possesion
          
           .
           
           Our
           Lord
           and
           Sauiour
           doth
           make
           protestation
           ,
           
             I
             haue
             giuen
             vnto
             them
             the
             words
             which
             thou
             gauest
             me
             .
          
           Faithfull
           therefore
           he
           was
           ,
           and
           concealed
           not
           any
           part
           of
           his
           fathers
           will.
           But
           did
           any
           part
           of
           that
           will
           require
           the
           immutability
           of
           lawes
           concerning
           Church-polity
           ?
           They
           answer
           ,
           yea
           .
           For
           else
           God
           should
           lesse
           fauour
           vs
           then
           the
           Iewes
           .
           
           God
           would
           not
           haue
           their
           Churches
           guided
           by
           any
           lawes
           but
           his
           owne
           .
           And
           seeing
           this
           did
           so
           continue
           euen
           till
           Christ
           ;
           now
           to
           ease
           God
           of
           that
           care
           ,
           or
           rather
           to
           depriue
           the
           Church
           of
           his
           patronage
           ,
           what
           reason
           haue
           we
           ?
           Surely
           none
           to
           derogate
           any
           thing
           from
           the
           ancient
           loue
           which
           God
           hath
           borne
           to
           his
           Church
           .
           An
           heathen
           Philosopher
           there
           is
           ,
           who
           considering
           how
           many
           things
           beasts
           haue
           which
           men
           haue
           not
           ,
           how
           naked
           in
           comparison
           of
           them
           ,
           how
           impotent
           ,
           and
           how
           much
           lesse
           able
           we
           are
           to
           shift
           for
           our selues
           along
           time
           after
           we
           enter
           into
           this
           world
           ,
           repiningly
           concluded
           hereupon
           ,
           that
           nature
           being
           a
           carefull
           mother
           for
           them
           ,
           is
           towards
           vs
           a
           hard
           harted
           Stepdame
           .
           No
           ,
           we
           may
           not
           measure
           the
           affection
           of
           our
           gratious
           God
           towards
           his
           by
           such
           differences
           .
           For
           euen
           herein
           shineth
           his
           wisdome
           ,
           that
           though
           the
           wayes
           of
           his
           prouidence
           be
           many
           ,
           yea
           the
           ende
           which
           he
           bringeth
           all
           at
           the
           length
           vnto
           ,
           is
           one
           and
           the
           selfe
           same
           .
           But
           if
           such
           kind
           of
           reasoning
           were
           good
           ,
           might
           we
           not
           euen
           as
           directly
           conclude
           the
           very
           same
           concerning
           laws
           of
           secular
           regiment
           ?
           
           Their
           owne
           words
           are
           these
           .
           
             In
             the
             ancient
             Church
             of
             the
             Iewes
             ,
             God
             did
             command
             ,
             and
             Moses
             commit
             vnto
             writing
             ,
             all
             things
             pertinent
             as
             well
             to
             the
             ciuil
             as
             to
             the
             Ecclesiasticall
             state
             .
          
           God
           gaue
           them
           lawes
           of
           ciuill
           regiment
           ,
           and
           would
           not
           permit
           their
           common
           weale
           to
           be
           gouerned
           by
           any
           other
           lawes
           then
           his
           owne
           .
           Doth
           God
           lesse
           regard
           our
           temporal
           estate
           in
           this
           world
           ,
           or
           prouide
           for
           it
           worse
           then
           for
           theirs
           ?
           To
           vs
           notwithstanding
           he
           hath
           not
           as
           to
           them
           deliuered
           any
           particular
           forme
           of
           temporall
           regiment
           ,
           vnlesse
           perhaps
           we
           thinke
           ,
           as
           some
           do
           ,
           that
           the
           grafting
           of
           the
           Gentiles
           &
           their
           incorporating
           into
           Israell
           ,
           
           doth
           import
           that
           we
           ought
           to
           be
           subiect
           vnto
           the
           rites
           and
           lawes
           of
           their
           whole
           politie
           .
           We
           see
           then
           how
           weake
           such
           disputes
           are
           ,
           
           &
           how
           smally
           they
           make
           to
           this
           purpose
           .
           That
           Christ
           did
           not
           meane
           to
           set
           downe
           particular
           positiue
           lawes
           for
           all
           things
           in
           such
           sort
           as
           Moses
           did
           ,
           the
           very
           different
           manner
           of
           deliuering
           the
           lawes
           of
           Moses
           and
           the
           lawes
           of
           Christ
           doth
           plainly
           shew
           .
           Moses
           had
           commaundement
           to
           gather
           the
           ordinances
           of
           God
           together
           distinctly
           ,
           and
           orderly
           to
           set
           them
           downe
           according
           vnto
           their
           seuerall
           kinds
           ,
           for
           each
           publique
           duty
           and
           office
           the
           laws
           that
           belong
           thereto
           ,
           as
           appeareth
           in
           the
           bookes
           themselues
           written
           of
           purpose
           for
           that
           end
           .
           Contrariwise
           the
           lawes
           of
           Christ
           we
           find
           rather
           mentioned
           by
           occasion
           in
           the
           writings
           of
           the
           Apostles
           ,
           then
           any
           solemne
           thing
           directly
           written
           to
           comprehend
           them
           in
           legall
           sort
           .
           Againe
           the
           positiue
           lawes
           which
           Moses
           gaue
           ,
           they
           were
           giuen
           for
           the
           greatest
           part
           with
           restraint
           to
           the
           
           land
           of
           Iurie
           ;
           Behold
           sayth
           
             Moses
             ,
             I
             haue
             taught
             you
             ordinances
             and
             lawes
             as
             the
             Lord
             my
             God
             commaunded
             me
             ,
          
           
           
             that
             ye
             should
             do
             euen
             so
             within
             the
             land
             whither
             ye
             go
             to
             possesse
             it
             .
          
           Which
           lawes
           and
           ordinances
           positiue
           he
           plainely
           distinguisheth
           afterward
           from
           the
           lawes
           of
           the
           two
           Tables
           which
           were
           morall
           ;
           
             The
             Lord
             spake
             vnto
             you
             out
             of
             the
             midst
             of
             the
             fire
             ,
             ye
             heard
             the
             voyce
             of
             the
             words
             ,
             but
             saw
             no
             similitude
             ,
          
           
           
             onely
             a
             voyce
             .
             Then
             he
             declared
             vnto
             you
             his
             Couenant
             which
             he
             commaunded
             you
             to
             do
             ,
          
           
           
             the
             ten
             Commaundements
             ,
             and
             wrote
             them
             vpon
             two
             Tables
             of
             stone
             .
          
           
           
             And
             the
             Lord
             commaunded
             me
             that
             same
             time
             ,
             that
             I
             should
             teach
             you
             ordinances
             and
             lawes
             which
             ye
             should
             obserue
             in
             the
             land
             whither
             ye
             go
             to
             possesse
             it
             .
          
           The
           same
           difference
           is
           againe
           set
           downe
           in
           the
           next
           Chapter
           following
           .
           For
           rehearsall
           being
           made
           of
           the
           ten
           Commaundements
           ,
           it
           followeth
           immediatly
           ;
           
           
             These
             words
             the
             Lord
             spake
             vnto
             all
             your
             multitude
             in
             the
             Mount
             out
             of
             the
             midst
             of
             the
             fire
             ,
             the
             cloude
             and
             the
             darknesse
             ,
             with
             a
             great
             voyce
             ,
             and
             added
             no
             more
             ,
             and
             wrote
             them
             vpon
             two
             Tables
             of
             stone
             ,
             and
             deliuered
             them
             vnto
             me
             .
          
           But
           concerning
           other
           lawes
           ,
           the
           people
           giue
           their
           consent
           to
           receiue
           them
           at
           the
           hands
           of
           
             Moses
             ;
             Go
             thou
             neerer
          
           ,
           
           
             and
             heare
             all
             that
             the
             Lord
             our
             God
             sayth
             ,
             and
             declare
             thou
             vnto
             vs
             all
             that
             the
             Lord
             our
             God
             sayth
             vnto
             thee
             ,
             and
             we
             will
             heare
             it
             and
             do
             it
             .
          
           The
           peoples
           alacritie
           herein
           God
           highly
           commendeth
           with
           most
           effectuall
           and
           heartie
           speech
           ;
           
           
             I
             haue
             heard
             the
             voyce
             of
             the
             wordes
             of
             this
             people
             ,
             they
             haue
             spoken
             well
             .
          
           
           
             O
             that
             there
             were
             such
             an
             heart
             in
             them
             to
             feare
             me
             ,
             and
             to
             keepe
             all
             my
             Commaundements
             alwayes
             ,
             that
             it
             might
             go
             well
             with
             them
             ,
             and
             with
             their
             children
             for
             euer
             !
             Go
             say
             vnto
             them
             ▪
          
           
           
             Returne
             you
             to
             your
             tents
             ;
             But
             stand
             thou
             here
             with
             me
             ,
          
           
           
             and
             I
             will
             tell
             thee
             all
             the
             Commaundements
             and
             the
             Ordinances
             and
             the
             Lawes
             which
             thou
             shalt
             teach
             them
             ,
             that
             they
             may
             do
             them
             in
             the
             land
             which
             I
             haue
             giuen
             them
             to
             possesse
             .
          
           From
           this
           later
           kind
           the
           former
           are
           plainely
           distinguished
           in
           many
           things
           .
           They
           were
           not
           bothe
           at
           one
           time
           deliuered
           ,
           neither
           bothe
           after
           one
           sort
           ,
           nor
           to
           one
           end
           .
           The
           former
           vttered
           by
           the
           voyce
           of
           God
           himselfe
           in
           the
           hearing
           of
           sixe
           hundred
           thousand
           men
           ;
           the
           former
           written
           with
           the
           finger
           of
           God
           ;
           the
           former
           tearmed
           by
           the
           name
           of
           a
           Couenant
           ;
           the
           former
           giuen
           to
           be
           kept
           without
           either
           mention
           of
           time
           how
           long
           ,
           or
           of
           place
           where
           .
           On
           the
           other
           side
           the
           later
           giuen
           after
           ,
           and
           neither
           written
           by
           God
           himselfe
           ,
           nor
           giuen
           vnto
           the
           whole
           multitude
           immediatly
           from
           God
           ,
           but
           vnto
           Moses
           ,
           and
           from
           him
           to
           them
           both
           by
           word
           and
           writing
           ;
           the
           later
           tearmed
           Ceremonies
           .
           Iudgements
           ,
           Ordinances
           ,
           but
           no
           where
           Couenants
           ;
           finally
           the
           obseruation
           of
           the
           later
           restrained
           vnto
           the
           land
           where
           God
           would
           establish
           them
           to
           inhabite
           .
           The
           Lawes
           positiue
           are
           not
           framed
           without
           regard
           had
           to
           the
           place
           and
           persons
           for
           the
           which
           they
           are
           made
           .
           If
           therefore
           Almightie
           God
           in
           framing
           their
           Lawes
           ,
           had
           an
           eye
           vnto
           the
           nature
           of
           that
           people
           ,
           and
           to
           the
           countrey
           where
           they
           were
           to
           dwell
           ;
           if
           these
           peculiar
           and
           proper
           considerations
           were
           respected
           in
           the
           making
           of
           their
           Lawes
           ,
           and
           must
           be
           also
           regarded
           in
           the
           Positiue
           Lawes
           of
           all
           other
           Nations
           besides
           ;
           then
           seeing
           that
           Nations
           are
           not
           all
           alike
           ,
           surely
           the
           giuing
           of
           one
           kinde
           of
           positiue
           Lawes
           vnto
           one
           onely
           people
           ,
           without
           anie
           libertie
           to
           alter
           them
           ,
           is
           but
           a
           slender
           proofe
           ,
           that
           therefore
           one
           kind
           should
           in
           like
           sort
           bee
           giuen
           to
           serue
           euerlastingly
           for
           all
           .
           But
           that
           which
           most
           of
           all
           maketh
           for
           the
           cleering
           of
           this
           point
           is
           ,
           that
           the
           Iewes
           who
           had
           Lawes
           so
           particularly
           
           determining
           and
           so
           fully
           instructing
           them
           in
           all
           affaires
           what
           to
           do
           ,
           were
           notwithstanding
           continually
           inured
           with
           causes
           exorbitant
           ,
           and
           such
           as
           their
           lawes
           had
           not
           prouided
           for
           .
           
           And
           in
           this
           point
           much
           more
           is
           graunted
           vs
           then
           wee
           aske
           ,
           namely
           that
           for
           one
           thing
           which
           we
           haue
           left
           to
           the
           order
           of
           the
           Church
           ;
           they
           had
           twentie
           which
           were
           vndecided
           by
           the
           expresse
           word
           of
           God
           ;
           and
           that
           as
           their
           ceremonies
           and
           Sacraments
           were
           multiplied
           aboue
           ours
           ,
           euen
           so
           grew
           the
           number
           of
           those
           cases
           which
           were
           not
           determined
           by
           any
           expresse
           word
           .
           So
           that
           if
           we
           may
           deuise
           one
           lawe
           ,
           they
           by
           this
           reason
           might
           deuise
           twentie
           :
           and
           if
           their
           deuising
           so
           many
           were
           not
           forbidden
           ,
           shall
           their
           example
           proue
           vs
           forbidden
           to
           deuise
           as
           much
           as
           one
           lawe
           for
           the
           ordering
           of
           the
           Church
           ?
           Wee
           might
           not
           deuise
           no
           not
           one
           ,
           if
           their
           example
           did
           proue
           that
           our
           Sauiour
           hath
           vtterly
           forbidden
           all
           alteration
           of
           his
           lawes
           ,
           in
           as
           much
           as
           there
           can
           be
           no
           lawe
           deuised
           ,
           but
           needs
           it
           must
           either
           take
           away
           from
           his
           ,
           or
           adde
           thereunto
           more
           or
           lesse
           ,
           and
           so
           make
           some
           kind
           of
           alteration
           .
           But
           of
           this
           so
           large
           a
           graunt
           we
           are
           content
           not
           to
           take
           aduantage
           .
           Men
           are
           oftentimes
           in
           a
           sudden
           passion
           more
           liberall
           ,
           then
           they
           would
           be
           if
           they
           had
           leysure
           to
           take
           aduise
           .
           And
           therefore
           so
           bountifull
           words
           of
           course
           and
           franke
           speeches
           we
           are
           contented
           to
           let
           passe
           ,
           without
           turning
           them
           vnto
           aduantage
           with
           too
           much
           rigour
           .
           It
           may
           be
           they
           had
           rather
           be
           listned
           vnto
           ,
           when
           they
           commend
           the
           Kings
           of
           Israell
           which
           attempted
           nothing
           in
           the
           gouernement
           of
           the
           Church
           without
           the
           expresse
           word
           of
           God
           ;
           
           and
           when
           they
           vrge
           that
           God
           left
           nothing
           in
           his
           word
           vndescribed
           ,
           
           whether
           it
           concerned
           the
           worship
           of
           God
           or
           outward
           politie
           ,
           nothing
           vnset
           downe
           ,
           and
           therefore
           charged
           them
           strictly
           to
           keepe
           themselues
           vnto
           that
           ,
           without
           any
           alteration
           .
           Howbeit
           seeing
           it
           cannot
           be
           denied
           ,
           but
           that
           many
           thinges
           there
           did
           belong
           vnto
           the
           course
           of
           their
           publique
           affaires
           ,
           wherein
           they
           had
           no
           expresse
           word
           at
           all
           to
           shew
           precisely
           what
           they
           should
           do
           ;
           the
           difference
           betweene
           their
           condition
           and
           ours
           in
           these
           cases
           ,
           will
           bring
           some
           light
           vnto
           the
           truth
           of
           this
           present
           controuersie
           .
           Before
           the
           fact
           of
           the
           son
           of
           Shelomith
           ,
           there
           was
           no
           law
           which
           did
           appoint
           any
           certaine
           punishment
           for
           blasphemers
           .
           
           That
           wretched
           creature
           being
           therefore
           deprehended
           in
           that
           impiety
           ,
           was
           held
           in
           ward
           ,
           till
           the
           mind
           of
           the
           Lord
           were
           knowne
           concerning
           his
           case
           .
           The
           like
           practise
           is
           also
           mētioned
           vpon
           occasion
           of
           a
           breach
           of
           the
           Sabboth
           day
           .
           They
           find
           a
           poore
           silly
           creature
           gathering
           stickes
           in
           the
           wildernes
           ,
           
           they
           bring
           him
           vnto
           Moses
           and
           Aaron
           and
           all
           the
           congregation
           ,
           they
           lay
           him
           in
           hold
           ,
           because
           it
           was
           not
           declared
           what
           should
           be
           done
           with
           him
           ,
           till
           God
           hath
           sayd
           vnto
           
             Moses
             ,
             This
             man
             shall
             dye
             the
             death
             .
          
           The
           Law
           required
           to
           keepe
           the
           Sabboth
           ;
           but
           for
           the
           breach
           of
           the
           Sabboth
           what
           punishmēt
           should
           be
           inflicted
           it
           did
           not
           appoint
           .
           Such
           occasions
           as
           these
           are
           rare
           .
           And
           for
           such
           things
           as
           do
           fal
           scarce
           once
           in
           many
           ages
           of
           mē
           ,
           it
           did
           suffice
           to
           take
           such
           order
           as
           was
           requisite
           when
           they
           fell
           .
           But
           if
           the
           case
           were
           such
           as
           being
           not
           already
           determined
           by
           law
           ,
           were
           notwithstanding
           likely
           oftentimes
           to
           come
           in
           question
           ,
           it
           gaue
           occasion
           of
           adding
           lawes
           that
           were
           not
           before
           .
           Thus
           it
           fell
           out
           in
           the
           case
           of
           those
           men
           polluted
           ,
           
           and
           of
           the
           daughters
           of
           Zelophhad
           ;
           whose
           causes
           Moses
           hauing
           brought
           before
           the
           Lord
           ,
           receiued
           lawes
           to
           serue
           for
           the
           like
           in
           time
           to
           come
           .
           The
           Iewes
           to
           this
           end
           had
           the
           Oracle
           of
           God
           ,
           they
           had
           the
           Prophets
           :
           And
           by
           such
           meanes
           God
           himselfe
           instructed
           them
           from
           heauen
           what
           to
           do
           ,
           in
           all
           
           things
           that
           did
           greatly
           concerne
           their
           state
           ,
           and
           were
           not
           already
           set
           downe
           in
           the
           Lawe
           .
           Shall
           we
           then
           hereupon
           argue
           euen
           against
           our
           owne
           experience
           and
           knowledge
           ?
           Shall
           we
           seeke
           to
           perswade
           men
           ,
           that
           of
           necessity
           it
           is
           with
           vs
           as
           it
           was
           with
           them
           ,
           that
           because
           God
           is
           ours
           in
           all
           respects
           as
           much
           as
           theirs
           ,
           therefore
           either
           no
           such
           way
           of
           direction
           hath
           beene
           at
           any
           time
           ,
           or
           if
           it
           haue
           bene
           ,
           it
           doth
           still
           continue
           in
           the
           Church
           ,
           or
           if
           the
           same
           do
           not
           continue
           ,
           that
           yet
           it
           must
           be
           at
           the
           least
           supplied
           by
           some
           such
           meane
           as
           pleaseth
           vs
           to
           accompt
           of
           equall
           force
           ?
           A
           more
           dutifull
           and
           religious
           way
           for
           vs
           were
           ,
           to
           admire
           the
           wisedome
           of
           God
           ,
           which
           shineth
           in
           the
           beautifull
           variety
           of
           all
           things
           ;
           but
           most
           in
           the
           manifold
           and
           yet
           harmonious
           dissimilitude
           of
           those
           wayes
           ,
           whereby
           his
           Church
           vpon
           earth
           is
           guided
           from
           age
           to
           age
           throughout
           all
           generations
           of
           men
           .
           
           The
           Iewes
           were
           necessarily
           to
           continue
           till
           the
           comming
           of
           Christ
           in
           the
           flesh
           ,
           and
           the
           gathering
           of
           nations
           vnto
           him
           .
           
           So
           much
           the
           promise
           made
           vnto
           Abraham
           did
           import
           .
           So
           much
           the
           prophecy
           of
           Iacob
           at
           the
           hower
           of
           his
           death
           did
           foreshewe
           .
           Vpon
           the
           ●afety
           therefore
           of
           their
           very
           outward
           state
           and
           condition
           for
           so
           long
           ,
           the
           after-good
           of
           the
           whole
           world
           ,
           and
           the
           saluation
           of
           all
           did
           depend
           .
           Vnto
           their
           so
           long
           safety
           for
           two
           things
           it
           was
           necessary
           to
           prouide
           ,
           namely
           the
           preseruation
           of
           their
           state
           against
           forraine
           resistance
           ,
           and
           the
           continuance
           of
           their
           peace
           within
           themselues
           .
           Touching
           the
           one
           ,
           as
           they
           receiued
           the
           promise
           of
           God
           to
           be
           the
           rocke
           of
           their
           defence
           ,
           against
           which
           who
           so
           did
           violently
           rush
           ,
           should
           but
           bruse
           and
           batter
           themselues
           ;
           so
           likewise
           they
           had
           his
           commaundement
           in
           all
           their
           affaires
           that
           way
           ,
           to
           seeke
           direction
           and
           counsell
           from
           him
           .
           Mens
           consultations
           are
           alwayes
           perilous
           .
           And
           it
           falleth
           out
           many
           times
           that
           after
           long
           deliberation
           ,
           those
           things
           are
           by
           their
           wit
           euen
           resolued
           on
           ,
           which
           by
           tryall
           are
           found
           most
           opposite
           to
           publique
           safety
           .
           It
           is
           no
           impossible
           thing
           for
           states
           ,
           be
           they
           neuer
           so
           well
           established
           ,
           yet
           by
           ouersight
           in
           some
           one
           acte
           or
           treatie
           betweene
           them
           and
           their
           potent
           opposites
           ,
           vtterly
           to
           cast
           away
           themselues
           for
           euer
           .
           Wherefore
           least
           it
           should
           so
           fall
           out
           to
           them
           ,
           vpon
           whom
           so
           much
           did
           depend
           ;
           they
           were
           not
           permitted
           to
           enter
           into
           warre
           ,
           nor
           conclude
           any
           league
           of
           peace
           ,
           nor
           to
           wade
           through
           any
           acte
           of
           moment
           betweene
           them
           and
           forraine
           states
           ,
           vnlesse
           the
           Oracle
           of
           God
           or
           his
           Prophets
           were
           first
           consulted
           with
           .
           And
           least
           domesticall
           disturbance
           should
           wash
           them
           within
           themselues
           ,
           because
           there
           was
           nothing
           vnto
           this
           purpose
           more
           effectuall
           ,
           then
           if
           the
           authority
           of
           their
           lawes
           and
           gouernors
           were
           such
           ,
           as
           none
           might
           presume
           to
           take
           exception
           against
           it
           ,
           or
           to
           shewe
           disobedience
           vnto
           it
           ,
           without
           incurring
           the
           hatred
           &
           detestation
           of
           al
           men
           that
           had
           any
           sparke
           of
           the
           feare
           of
           God
           ;
           therefore
           he
           gaue
           them
           euen
           their
           positiue
           lawes
           from
           heauen
           ,
           and
           as
           oft
           as
           occasion
           required
           ,
           chose
           in
           like
           sort
           Rulers
           also
           to
           leade
           &
           gouerne
           them
           .
           Notwithstāding
           some
           desperatly
           impious
           there
           were
           ,
           which
           adventured
           to
           try
           what
           harme
           it
           could
           bring
           vpon
           them
           ,
           if
           they
           did
           attempt
           to
           be
           authors
           of
           confusion
           ,
           and
           to
           resist
           both
           Gouernours
           and
           Lawes
           .
           Against
           such
           monsters
           God
           mainteined
           his
           owne
           by
           fearefull
           execution
           of
           extraordinarie
           iudgement
           vpon
           them
           .
           By
           which
           meanes
           it
           came
           to
           passe
           ,
           that
           although
           they
           were
           a
           people
           infested
           and
           mightily
           hated
           of
           all
           others
           throughout
           the
           world
           ,
           although
           by
           nature
           hard
           harted
           ,
           querulous
           ,
           wrathful
           &
           impatiēt
           of
           rest
           and
           quietnes
           ,
           yet
           was
           there
           nothing
           of
           force
           either
           one
           way
           or
           other
           to
           
           worke
           the
           ruine
           and
           subuersion
           of
           their
           state
           ,
           till
           the
           time
           before
           mentioned
           was
           expired
           .
           Thus
           we
           see
           that
           there
           was
           not
           no
           cause
           of
           dissimilitude
           in
           these
           things
           ,
           betweene
           that
           one
           only
           people
           before
           Christ
           ,
           and
           the
           kingdomes
           of
           the
           world
           since
           .
           
           And
           whereas
           it
           is
           further
           alleaged
           ,
           that
           albeit
           
             in
             Ciuill
             matters
             and
             things
             perteining
             to
             this
             present
             life
             ,
             God
             hath
             vsed
             a
             greater
             particularity
             with
             them
             then
             amongst
             vs
             ,
             framing
             lawes
             according
             to
             the
             quality
             of
             that
             people
             and
             Countrey
             ;
             yet
             the
             leauing
             of
             vs
             at
             greater
             liberty
             in
             things
             ciuill
             ,
             is
             so
             farre
             from
             prouing
             the
             like
             liberty
             in
             things
             pertaining
             to
             the
             kingdome
             of
             heauen
             ,
             that
             it
             rather
             proues
             a
             streighter
             bond
             .
             For
             euen
             as
             when
             the
             Lord
             would
             haue
             his
             fauour
             more
             appeare
             by
             temporall
             blessings
             of
             this
             life
             towards
             the
             people
             vnder
             the
             Lawe
             then
             towards
             vs
             ,
             he
             gaue
             also
             politique
             lawes
             most
             exactly
             ,
             whereby
             they
             might
             both
             most
             easily
             come
             into
             ,
             and
             most
             stedfastly
             remaine
             in
             possession
             of
             those
             earthly
             benefites
             :
             euen
             so
             at
             this
             time
             ,
             wherein
             he
             would
             not
             haue
             his
             fauour
             so
             much
             esteemed
             by
             those
             outward
             commodities
             ,
             it
             is
             required
             ,
             that
             as
             his
             care
             in
             prescribing
             lawes
             for
             that
             purpose
             hath
             somewhat
             fallen
             ,
             in
             leauing
             them
             to
             mens
             consultations
             which
             may
             be
             deceiued
             ;
             so
             his
             care
             for
             conduct
             and
             gouernement
             of
             the
             life
             to
             come
             ,
             should
             (
             if
             it
             were
             possible
             )
             rise
             ,
             in
             leauing
             lesse
             to
             the
             order
             of
             men
             then
             in
             times
             past
             .
          
           These
           are
           but
           weake
           and
           feeble
           disputes
           for
           the
           inference
           of
           that
           conclusion
           which
           is
           intended
           .
           For
           sauing
           only
           in
           such
           consideration
           as
           hath
           bene
           shewed
           ,
           there
           is
           no
           cause
           wherefore
           we
           should
           thinke
           God
           more
           desirous
           to
           manifest
           his
           fauour
           by
           temporall
           blessings
           towards
           them
           ,
           then
           towards
           vs.
           Godlinesse
           had
           vnto
           them
           ,
           and
           it
           hath
           also
           vnto
           vs
           ,
           the
           promises
           both
           of
           this
           life
           and
           the
           life
           to
           come
           .
           That
           the
           care
           of
           God
           hath
           fallen
           in
           earthly
           things
           ,
           and
           therefore
           should
           rise
           as
           much
           in
           heauenly
           ;
           that
           more
           is
           left
           vnto
           mens
           consultations
           in
           the
           one
           ,
           and
           therefore
           lesse
           must
           be
           graunted
           in
           the
           other
           ;
           that
           God
           hauing
           vsed
           a
           greater
           particularity
           with
           them
           then
           with
           vs
           for
           matters
           perteining
           vnto
           this
           life
           ,
           is
           to
           make
           vs
           amends
           by
           the
           more
           exact
           deliuery
           of
           lawes
           for
           gouernment
           of
           the
           life
           to
           come
           ;
           these
           are
           proportions
           ,
           whereof
           if
           there
           be
           any
           rule
           ,
           we
           must
           plainely
           confesse
           that
           which
           truth
           is
           ,
           we
           know
           it
           not
           .
           God
           which
           spake
           vnto
           them
           by
           his
           Prophets
           ,
           hath
           vnto
           vs
           by
           his
           onely
           begotten
           Sonne
           ;
           those
           mysteries
           of
           grace
           and
           saluation
           which
           were
           but
           darkely
           disclosed
           vnto
           them
           ,
           haue
           vnto
           vs
           more
           cleerely
           shined
           .
           Such
           differences
           betweene
           them
           and
           vs
           the
           Apostles
           of
           Christ
           haue
           well
           acquainted
           vs
           withall
           .
           But
           as
           for
           matter
           belonging
           to
           the
           outward
           cōduct
           or
           gouernment
           of
           the
           Church
           ;
           seeing
           that
           euen
           in
           sense
           it
           is
           manifest
           ,
           that
           our
           Lord
           &
           Sauiour
           hath
           not
           by
           positiue
           lawes
           descended
           so
           farre
           into
           particularities
           with
           vs
           ,
           as
           Moses
           with
           them
           ;
           neither
           doth
           by
           extraordinary
           means
           ,
           oracles
           ,
           and
           Prophets
           ,
           direct
           vs
           ,
           as
           them
           he
           did
           ,
           in
           those
           things
           which
           rising
           daily
           by
           new
           occasions
           ,
           are
           of
           necessitie
           to
           be
           prouided
           for
           ;
           doth
           it
           not
           hereupon
           rather
           follow
           ,
           that
           although
           not
           to
           them
           ,
           yet
           to
           vs
           there
           should
           be
           freedome
           &
           libertie
           graunted
           to
           make
           lawes
           ?
           
           Yea
           but
           the
           Apostle
           S.
           Paule
           doth
           fearefully
           charge
           Timothy
           ,
           euen
           
             In
             the
             sight
             of
             God
             who
             quickneth
             all
             ,
             &
             of
             Christ
             Iesus
             who
             witnessed
             that
             famous
             confession
             before
             Pontius
             Pilate
             ,
          
           
           
             to
             keepe
             what
             was
             commaunded
             him
             safe
             and
             sound
             til
             the
             appearance
             of
             our
             Lord
             Iesus
             Christ.
          
           This
           doth
           exclude
           al
           liberty
           of
           changing
           the
           lawes
           of
           Christ
           ,
           whether
           by
           abrogation
           or
           addition
           ,
           or
           howsoeuer
           .
           For
           in
           Timothy
           the
           whole
           Church
           of
           Christ
           receiueth
           charge
           concerning
           her
           duty
           .
           And
           that
           charge
           is
           to
           keepe
           the
           Apostles
           commaundement
           :
           And
           his
           commaundement
           did
           conteine
           the
           lawes
           that
           concerned
           Church
           gouernement
           :
           
           And
           those
           lawes
           he
           straightly
           requireth
           to
           be
           obserued
           without
           breach
           or
           blame
           ,
           till
           the
           appearance
           of
           our
           Lord
           Iesus
           Christ.
           In
           Scripture
           we
           graunt
           euery
           one
           mans
           lesson
           ,
           to
           be
           the
           common
           instruction
           of
           all
           men
           ,
           so
           farre
           forth
           as
           their
           cases
           are
           like
           ,
           and
           that
           religiously
           to
           keepe
           the
           Apostles
           commandemēts
           in
           whatsoeuer
           they
           may
           concerne
           vs
           ,
           we
           all
           stand
           bound
           .
           But
           touching
           that
           commandement
           which
           Timothy
           was
           charged
           with
           ,
           we
           swarue
           vndoubtedly
           from
           the
           Apostles
           precise
           meaning
           ,
           if
           we
           extend
           it
           so
           largely
           ,
           that
           the
           armes
           thereof
           shall
           reach
           vnto
           all
           things
           which
           were
           cōmanded
           him
           by
           the
           Apostle
           .
           The
           very
           words
           themselues
           do
           restraine
           thēselues
           vnto
           some
           one
           speciall
           commandemēt
           among
           many
           .
           And
           therfore
           it
           is
           not
           said
           ,
           
             Keepe
             the
             ordinances
             ,
             lawes
             &
             constitutions
             which
             thou
             hast
             receiued
             ,
          
           but
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             that
             great
             cōmandement
             ,
             which
             doth
             principally
             concerne
             thee
             and
             thy
             calling
          
           ;
           
           that
           cōmandement
           which
           Christ
           did
           so
           often
           inculcate
           vnto
           Peter
           ;
           that
           cōmandement
           vnto
           the
           carefull
           discharge
           whereof
           they
           of
           Ephesus
           are
           exhorted
           ,
           
             Attend
             to
             your selues
             &
             to
             all
             flock
             ,
          
           
           
             wherin
             the
             holy
             Ghost
             hath
             placed
             you
             Bishops
             ,
             to
             feed
             the
             Church
             of
             God
             ,
             which
             he
             hath
             purchased
             by
             his
             owne
             bloud
          
           ;
           finally
           that
           cōmandement
           which
           vnto
           the
           same
           Timothy
           is
           by
           the
           same
           Apostle
           euen
           in
           the
           same
           forme
           &
           maner
           afterwards
           again
           vrged
           ,
           
           
             I
             charge
             thee
             in
             the
             sight
             of
             God
             ,
             &
             the
             Lord
             Iesus
             Christ
             ,
             which
             will
             iudge
             the
             quicke
             &
             dead
             at
             his
             appearance
             &
             in
             his
             kingdom
             ,
             Preach
             the
             word
             of
             God.
          
           When
           Timothy
           was
           instituted
           into
           that
           office
           ,
           then
           was
           the
           credit
           and
           trust
           of
           this
           duty
           committed
           vnto
           his
           faithfull
           care
           .
           
           The
           doctrine
           of
           the
           Gospell
           was
           thē
           giuen
           him
           ,
           
             as
             the
             precious
             talent
             or
             treasure
             of
             Iesus
             Christ
          
           ;
           then
           receiued
           he
           for
           performance
           of
           this
           duty
           ,
           
           
             the
             special
             gift
             of
             the
             holy
             Ghost
             .
          
           To
           keepe
           this
           cōmandement
           immaculate
           and
           blamelesse
           ,
           
           
             was
             to
             teach
             the
             Gospel
             of
             Christ
             without
             mixture
             of
             corrupt
             &
             vnsound
             doctrine
             ,
          
           such
           as
           a
           number
           did
           euen
           in
           those
           times
           intermingle
           with
           the
           misteries
           of
           Christian
           beliefe
           .
           
             Til
             the
             appearance
             of
             Christ
             to
             keep
             it
             so
             ,
          
           doth
           not
           import
           the
           time
           wherein
           it
           shold
           be
           kept
           ,
           but
           rather
           the
           time
           whereunto
           the
           finall
           reward
           for
           keeping
           it
           was
           reserued
           :
           according
           to
           that
           of
           S.
           Paul
           concerning
           himselfe
           ,
           
             I
             haue
             kept
             the
             faith
          
           ;
           
           
             for
             the
             residue
             there
             is
             laid
             vp
             for
             me
             a
             crowne
             of
             righteousnes
             ,
             which
             the
             Lord
             the
             righteous
             shall
             in
             that
             day
             render
             vnto
             me
             .
          
           If
           they
           that
           labour
           in
           this
           haruest
           should
           respect
           but
           the
           present
           fruit
           of
           their
           painefull
           trauell
           ,
           a
           poore
           incouragement
           it
           were
           vnto
           them
           to
           continue
           therein
           al
           the
           daies
           of
           their
           life
           .
           But
           their
           reward
           is
           great
           in
           heauen
           ;
           the
           crowne
           of
           righteousnes
           which
           shal
           be
           giuen
           them
           in
           that
           day
           is
           honorable
           .
           The
           fruite
           of
           their
           industry
           then
           shall
           they
           reape
           with
           full
           contentment
           and
           satisfaction
           ,
           but
           not
           till
           then
           .
           Wherein
           the
           greatnes
           of
           their
           reward
           is
           abundantly
           sufficient
           ,
           to
           counteruaile
           the
           tediousnesse
           of
           their
           expectation
           .
           Wherefore
           till
           then
           they
           that
           are
           in
           labour
           must
           rest
           in
           hope
           .
           O
           Timothie
           ,
           keepe
           that
           which
           is
           committed
           vnto
           thy
           charge
           ,
           that
           great
           commandement
           which
           thou
           hast
           receiued
           keepe
           ,
           till
           the
           appearance
           of
           our
           Lord
           Iesus
           Christ.
           In
           which
           sense
           although
           we
           iudge
           the
           Apostles
           words
           to
           haue
           bene
           vttered
           ;
           yet
           hereunto
           we
           do
           not
           require
           them
           to
           yeeld
           ,
           that
           thinke
           any
           other
           construction
           more
           sound
           .
           If
           therefore
           it
           be
           reiected
           ,
           and
           theirs
           esteemed
           more
           probable
           which
           hold
           that
           the
           last
           wordes
           doe
           import
           perpetuall
           obseruation
           of
           the
           Apostles
           commaundement
           imposed
           necessarilly
           for
           euer
           vppon
           the
           militant
           Church
           of
           Christ
           ;
           let
           them
           withall
           consider
           that
           then
           his
           commaundement
           cannot
           so
           largely
           bee
           taken
           ,
           as
           to
           comprehend
           whatsoeuer
           the
           Apostle
           did
           commaund
           Timothy
           .
           For
           
           themselues
           do
           not
           all
           blind
           the
           Church
           vnto
           some
           things
           whereof
           Timothy
           receiued
           charge
           ,
           
           as
           namely
           vnto
           that
           precept
           concerning
           the
           choise
           of
           Widowes
           .
           So
           as
           they
           cannot
           hereby
           maintaine
           ,
           that
           all
           things
           positiuely
           commanded
           concerning
           the
           affaires
           of
           the
           Church
           ,
           were
           commanded
           for
           perpetuitie
           .
           And
           we
           do
           not
           deny
           ,
           that
           certaine
           things
           were
           commanded
           to
           be
           ,
           though
           positiue
           ,
           yet
           perpetuall
           in
           the
           Church
           .
           They
           should
           not
           therefore
           vrge
           against
           vs
           places
           that
           seeme
           to
           forbid
           change
           ,
           but
           rather
           such
           as
           set
           downe
           some
           measure
           of
           alteration
           ;
           which
           measure
           if
           we
           haue
           exceeded
           ,
           then
           might
           they
           therwith
           charge
           vs
           iustly
           :
           Whereas
           now
           they
           themselues
           both
           granting
           ,
           and
           also
           vsing
           liberty
           to
           change
           ,
           cannot
           in
           reason
           dispute
           absolutely
           against
           al
           change
           .
           Christ
           deliuered
           no
           inconuenient
           or
           vnmeete
           lawes
           .
           Sundry
           of
           ours
           they
           hold
           inconuenient
           .
           Therefore
           such
           lawes
           they
           cannot
           possibly
           hold
           to
           be
           Christs
           .
           Being
           not
           his
           ,
           they
           must
           of
           necessity
           graunt
           them
           added
           vnto
           his
           .
           Yet
           certaine
           of
           those
           very
           lawes
           so
           added
           ,
           they
           themselues
           do
           not
           iudge
           vnlawfull
           ;
           as
           they
           plainly
           confesse
           ,
           both
           in
           matter
           of
           prescript
           attire
           ,
           and
           of
           rites
           appertaining
           to
           buriall
           .
           Their
           owne
           protestations
           are
           that
           they
           plead
           against
           the
           inconuenience
           ,
           not
           the
           vnlawfulnes
           of
           popish
           apparell
           ;
           and
           against
           the
           inconuenience
           ,
           not
           the
           vnlawfulnesse
           of
           Ceremonies
           in
           Buriall
           .
           Therefore
           they
           hold
           it
           a
           thing
           not
           vnlawfull
           to
           adde
           to
           the
           lawes
           of
           Iesus
           Christ
           ;
           
           and
           so
           consequently
           they
           yeeld
           ,
           that
           no
           lawe
           of
           Christ
           forbiddeth
           addition
           vnto
           Church
           laws
           .
           The
           iudgement
           of
           Caluin
           being
           alleaged
           against
           them
           ,
           
           to
           whom
           of
           all
           men
           they
           attribute
           most
           ,
           whereas
           his
           words
           be
           plaine
           ,
           that
           for
           Ceremonies
           and
           externall
           discipline
           the
           Church
           hath
           power
           to
           make
           lawes
           :
           the
           answer
           which
           herunto
           they
           make
           is
           ,
           that
           indefinitly
           the
           speech
           is
           true
           ,
           and
           that
           so
           it
           was
           meant
           by
           him
           ,
           namely
           that
           some
           things
           belonging
           vnto
           externall
           discipline
           and
           Ceremonies
           ,
           are
           in
           the
           power
           and
           arbitrement
           of
           the
           Church
           ;
           but
           neither
           was
           it
           mēt
           ,
           neither
           is
           it
           true
           generally
           ,
           that
           al
           externall
           discipline
           ,
           &
           all
           Ceremonies
           are
           left
           to
           the
           order
           of
           the
           Church
           ,
           in
           as
           much
           as
           the
           sacraments
           of
           Baptisme
           &
           the
           Supper
           of
           the
           Lord
           are
           Ceremonies
           ,
           which
           yet
           the
           Church
           may
           not
           therefore
           abrogate
           .
           Againe
           ,
           excommunication
           is
           a
           part
           of
           externall
           discipline
           ;
           which
           might
           also
           be
           cast
           away
           ,
           if
           all
           externall
           discipline
           were
           arbitrary
           ,
           and
           in
           the
           choise
           of
           the
           Church
           .
           By
           which
           their
           answer
           it
           doth
           appeare
           ,
           that
           touching
           the
           names
           of
           Ceremonie
           and
           externall
           discipline
           ,
           they
           gladly
           would
           haue
           vs
           so
           vnderstood
           ,
           as
           if
           we
           did
           herein
           conteine
           a
           great
           deale
           more
           then
           we
           do
           .
           The
           fault
           which
           we
           find
           with
           them
           is
           ,
           that
           they
           ouermuch
           abridge
           the
           Church
           of
           her
           power
           in
           these
           things
           .
           Whereupon
           they
           recharge
           vs
           ,
           as
           if
           in
           these
           things
           we
           gaue
           the
           Church
           a
           liberty
           which
           hath
           no
           limits
           or
           boūds
           ;
           as
           if
           all
           things
           which
           the
           name
           of
           discipline
           cōteineth
           ,
           were
           at
           the
           churches
           free
           choice
           ,
           so
           that
           we
           might
           either
           haue
           Church-gouernours
           and
           gouernement
           or
           want
           them
           ,
           either
           reteine
           or
           reiect
           Church
           censures
           as
           we
           list
           .
           They
           wonder
           at
           vs
           ,
           as
           at
           men
           which
           thinke
           it
           so
           indifferent
           what
           the
           Church
           doth
           in
           
           matter
           of
           ceremonies
           ,
           that
           it
           may
           bee
           feared
           least
           we
           iudge
           the
           very
           sacraments
           themselues
           to
           be
           held
           at
           the
           Churches
           pleasure
           .
           No
           ,
           the
           name
           of
           ceremonies
           we
           do
           not
           vse
           in
           so
           large
           a
           meaning
           as
           to
           bring
           Sacraments
           within
           the
           compasse
           and
           reach
           thereof
           ;
           although
           things
           belonging
           vnto
           the
           outward
           forme
           and
           seemely
           administration
           of
           them
           ,
           are
           conteined
           in
           that
           name
           ,
           euen
           as
           we
           vse
           it
           .
           For
           the
           name
           of
           ceremonies
           we
           vse
           as
           they
           themselues
           do
           ,
           
           when
           they
           speake
           after
           this
           sort
           :
           
             The
             Doctrine
             and
             Discipline
             of
             the
             Church
             ,
             as
             the
             waightiest
             things
             ,
             ought
             especially
             to
             be
             looked
             vnto
             ;
             but
             the
             Ceremonies
             also
             ,
             as
             mynt
             &
             comyn
             ,
             ought
             not
             to
             be
             neglected
             .
          
           Besides
           in
           the
           matter
           of
           externall
           discipline
           or
           regiment
           itselfe
           ,
           wee
           doe
           not
           deny
           but
           there
           are
           some
           thinges
           whereto
           the
           Church
           is
           bound
           till
           the
           worlds
           ende
           .
           So
           as
           the
           question
           is
           onely
           howe
           farre
           the
           bounds
           of
           the
           Churches
           libertie
           do
           reach
           .
           We
           hold
           that
           the
           power
           which
           the
           Church
           hath
           lawfully
           to
           make
           lawes
           and
           orders
           for
           it selfe
           ,
           doth
           extend
           vnto
           sundrie
           things
           of
           Ecclesiasticall
           iurisdiction
           and
           such
           other
           matters
           ,
           whereto
           their
           opinion
           is
           ,
           that
           the
           Churches
           authoritie
           and
           power
           doth
           not
           reach
           .
           Whereas
           therefore
           in
           disputing
           against
           vs
           about
           this
           point
           ,
           they
           take
           their
           compasse
           a
           great
           deale
           wider
           then
           the
           truth
           of
           things
           can
           afford
           ,
           producing
           reasons
           and
           arguments
           by
           way
           of
           generality
           ,
           to
           proue
           that
           Christ
           hath
           set
           downe
           all
           things
           belonging
           any
           way
           vnto
           the
           forme
           of
           ordering
           his
           Church
           ,
           and
           hath
           absolutely
           forbidden
           change
           by
           addition
           or
           diminution
           great
           or
           small
           (
           for
           so
           their
           maner
           of
           disputing
           is
           :
           )
           we
           are
           constrained
           to
           make
           our
           defence
           ,
           by
           shewing
           that
           Christ
           hath
           not
           depriued
           his
           Church
           so
           farre
           of
           all
           libertie
           in
           making
           orders
           &
           lawes
           for
           it selfe
           ,
           and
           that
           they
           themselues
           do
           not
           thinke
           he
           hath
           so
           done
           .
           For
           are
           they
           able
           to
           shew
           that
           all
           particular
           customes
           ,
           rites
           and
           orders
           of
           reformed
           Churches
           ,
           haue
           bene
           appointed
           by
           Christ
           himselfe
           ?
           No
           ,
           they
           graunt
           that
           in
           matter
           of
           circumstance
           they
           alter
           that
           which
           they
           haue
           receiued
           ;
           
           but
           in
           things
           of
           substance
           they
           keepe
           the
           lawes
           of
           Christ
           without
           change
           .
           If
           we
           say
           the
           same
           in
           our
           owne
           behalfe
           ,
           (
           which
           surely
           we
           may
           do
           with
           a
           great
           deale
           more
           truth
           )
           then
           must
           they
           cancell
           all
           that
           hath
           bene
           before
           alleaged
           ,
           and
           beginne
           to
           inquire
           a
           fresh
           ,
           whether
           we
           reteine
           the
           lawes
           that
           Christ
           hath
           deliuered
           concerning
           matters
           of
           substance
           ,
           yea
           or
           no.
           For
           our
           constant
           perswasion
           in
           this
           point
           is
           as
           theirs
           ,
           that
           we
           haue
           no
           where
           altered
           the
           lawes
           of
           Christ
           ,
           further
           then
           in
           such
           particularities
           onely
           as
           haue
           the
           nature
           of
           things
           chaungeable
           according
           to
           the
           difference
           of
           times
           ,
           places
           ,
           persons
           ,
           and
           other
           the
           like
           circumstances
           .
           Christ
           hath
           commaunded
           prayers
           to
           be
           made
           ,
           sacraments
           to
           be
           ministred
           ,
           his
           Church
           to
           be
           carefully
           taught
           and
           guided
           .
           Concerning
           euery
           of
           these
           somewhat
           Christ
           hath
           commaunded
           which
           must
           bee
           kept
           till
           the
           worlds
           end
           .
           On
           the
           contrary
           side
           in
           euery
           of
           thē
           somewhat
           there
           may
           be
           added
           ,
           as
           the
           Church
           shall
           iudge
           it
           expedient
           .
           So
           that
           if
           they
           will
           speake
           to
           purpose
           ,
           all
           which
           hitherto
           hath
           bene
           disputed
           of
           they
           must
           giue
           ouer
           ,
           and
           stand
           vpon
           such
           particulars
           onely
           as
           they
           can
           shew
           we
           haue
           either
           added
           or
           abrogated
           otherwise
           then
           we
           ought
           ,
           in
           the
           matter
           of
           Church
           politie
           .
           Whatsoeuer
           Christ
           hath
           commanded
           for
           euer
           to
           be
           kept
           in
           his
           Church
           ,
           the
           same
           we
           take
           not
           vpon
           vs
           to
           abrogate
           ;
           and
           whatsoeuer
           our
           lawes
           haue
           thereunto
           added
           besides
           ,
           of
           such
           qualitie
           we
           hope
           it
           is
           ,
           as
           no
           law
           of
           Christ
           doth
           any
           where
           condemne
           .
           Wherefore
           that
           all
           may
           be
           layd
           together
           ,
           and
           gathered
           into
           a
           narrower
           roome
           .
           
           1.
           
           First
           so
           farre
           
           forth
           as
           the
           Church
           is
           the
           mysticall
           body
           of
           Christ
           and
           his
           inuisible
           spouse
           ,
           it
           needeth
           no
           externall
           politie
           .
           That
           very
           part
           of
           the
           law
           diuine
           which
           teacheth
           faith
           and
           workes
           of
           righteousnesse
           ,
           is
           it selfe
           alone
           sufficient
           for
           the
           Church
           of
           God
           in
           that
           respect
           .
           But
           as
           the
           Church
           is
           a
           visible
           society
           and
           body
           politique
           ,
           lawes
           of
           politie
           it
           cannot
           want
           .
           
           2.
           
           Whereas
           therfore
           it
           commeth
           in
           the
           second
           place
           to
           be
           inquired
           ,
           what
           lawes
           are
           fittest
           and
           best
           for
           the
           Church
           ;
           they
           who
           first
           embraced
           that
           rigorous
           and
           strict
           opinion
           ,
           which
           depriueth
           the
           Church
           of
           liberty
           to
           make
           any
           kind
           of
           law
           for
           her selfe
           ,
           inclined
           as
           it
           should
           seeme
           thereunto
           ,
           
           for
           that
           they
           imagined
           all
           things
           ,
           which
           the
           Church
           doth
           without
           commandement
           of
           holy
           scripture
           ,
           subiect
           to
           that
           reproofe
           which
           the
           scripture
           it self
           vseth
           in
           certaine
           cases
           ,
           when
           diuine
           authority
           ought
           alone
           to
           be
           followed
           .
           Herupon
           they
           thought
           it
           inough
           for
           the
           cācelling
           of
           any
           kind
           of
           order
           whatsoeuer
           ,
           to
           say
           ,
           
             The
             word
             of
             God
             teacheth
             it
             not
             ,
             it
             is
             a
             deuise
             of
             the
             braine
             of
             man
             ,
             away
             with
             it
             therefore
             out
             of
             the
             Church
             .
          
           
           
             S.
             Augustine
          
           was
           of
           another
           mind
           ,
           who
           speaking
           of
           fasts
           on
           the
           Sunday
           saith
           ,
           
             That
             he
             which
             would
             chuse
             out
             that
             day
             to
             fast
             on
             ,
             should
             giue
             therby
             no
             small
             offence
             to
             the
             Church
             of
             God
             ,
             which
             had
             receiued
             a
             contrary
             custome
             .
             For
             in
             these
             things
             wherof
             the
             scripture
             appointeth
             no
             certainty
             ,
             the
             vse
             of
             the
             people
             of
             God
             ,
             or
             the
             ordinances
             of
             our
             Fathers
             must
             serue
             for
             a
             law
             .
             In
             which
             case
             if
             we
             will
             dispute
             ,
             and
             condemne
             one
             sort
             by
             anothers
             custome
             ,
             it
             will
             be
             but
             matter
             of
             endlesse
             contention
             ;
             where
             ,
             for
             as
             much
             as
             the
             labour
             of
             reasoning
             shal
             hardly
             beate
             into
             mens
             heads
             any
             certaine
             or
             necessary
             truth
             ,
             surely
             it
             standeth
             vs
             vpō
             to
             take
             heed
             ,
             least
             with
             the
             tempest
             of
             strife
             the
             brightnesse
             of
             charity
             and
             loue
             be
             darkened
             .
          
           
           If
           all
           things
           must
           bee
           commaunded
           of
           God
           which
           may
           be
           practised
           of
           his
           Church
           ,
           I
           would
           know
           what
           commaundement
           the
           Gileadites
           had
           to
           erect
           that
           Altar
           which
           is
           spokē
           of
           in
           the
           booke
           of
           Iosua
           .
           Did
           not
           cōgruity
           of
           reason
           induce
           them
           therunto
           ,
           &
           suffice
           for
           defence
           of
           their
           fact
           ?
           I
           would
           know
           what
           cōmandement
           the
           women
           of
           Israel
           had
           yearly
           to
           mourne
           and
           lament
           in
           the
           memorie
           of
           Iephtaes
           daughter
           ;
           
           what
           cōmandement
           the
           Iewes
           had
           to
           celebrate
           their
           feast
           of
           Dedication
           neuer
           spoken
           of
           in
           the
           law
           ,
           yet
           solemnized
           euen
           by
           our
           Sauior
           himselfe
           ;
           
           what
           cōmandement
           finally
           they
           had
           for
           the
           ceremony
           of
           odors
           vsed
           about
           the
           bodies
           of
           the
           dead
           ,
           after
           which
           custome
           notwithstanding
           (
           sith
           it
           was
           their
           custome
           )
           our
           Lord
           was
           contented
           that
           his
           owne
           most
           pretious
           should
           be
           intoombd
           .
           Wherfore
           io
           reiect
           all
           orders
           of
           the
           Church
           which
           men
           haue
           established
           ,
           is
           to
           thinke
           worse
           of
           the
           laws
           of
           men
           in
           this
           respect
           ,
           then
           either
           the
           iudgement
           of
           wisemen
           alloweth
           ,
           or
           the
           law
           of
           God
           it selfe
           will
           beare
           .
           Howbeit
           they
           which
           had
           once
           takē
           vpon
           thē
           to
           condemn
           all
           things
           done
           in
           the
           Church
           ,
           &
           not
           cōmanded
           of
           God
           to
           be
           done
           ,
           saw
           it
           was
           necessary
           for
           thē
           (
           cōtinuing
           in
           defence
           of
           this
           their
           opiniō
           )
           to
           hold
           that
           needs
           there
           must
           be
           in
           scripture
           set
           down
           a
           cōplete
           particular
           forme
           of
           Church
           polity
           ,
           a
           forme
           prescribing
           how
           al
           the
           affaires
           of
           the
           church
           must
           be
           ordered
           ,
           a
           form
           in
           no
           respect
           lawful
           to
           be
           altered
           by
           mortal
           mē
           .
           For
           reformatiō
           of
           which
           ouersight
           &
           error
           in
           thē
           ,
           there
           were
           that
           thought
           it
           a
           part
           of
           Christian
           loue
           &
           charity
           to
           instruct
           thē
           better
           ,
           &
           to
           open
           vnto
           thē
           the
           diference
           betweene
           matters
           of
           perpetual
           necessity
           to
           all
           mens
           saluation
           ,
           and
           matters
           of
           Ecclesiasticall
           politie
           :
           the
           one
           both
           fully
           and
           plainly
           taught
           in
           holy
           scripture
           ,
           the
           other
           not
           necessary
           to
           be
           in
           such
           sort
           there
           prescribed
           ;
           the
           one
           not
           capable
           of
           any
           diminution
           or
           augmentation
           at
           all
           by
           men
           ,
           the
           other
           apt
           to
           admit
           bothe
           .
           Herupon
           the
           authors
           of
           the
           former
           opinion
           
           were
           presently
           seconded
           by
           other
           wittier
           and
           better
           learned
           ;
           who
           being
           loath
           that
           the
           forme
           of
           Church-politie
           which
           they
           sought
           to
           bring
           in
           should
           be
           otherwise
           then
           in
           the
           highest
           degree
           accounted
           of
           ,
           tooke
           first
           an
           exception
           against
           the
           difference
           betweene
           Church-politie
           and
           matters
           of
           necessitie
           to
           saluation
           ;
           secondly
           against
           the
           restraint
           of
           scripture
           ,
           which
           they
           say
           receiueth
           iniurie
           at
           our
           hands
           ,
           when
           we
           teach
           that
           it
           teacheth
           not
           as
           well
           matters
           of
           politie
           as
           of
           faith
           and
           saluation
           .
           
           3.
           
           Constrained
           hereby
           we
           haue
           bene
           therefore
           ,
           both
           to
           maintaine
           that
           distinction
           ,
           as
           a
           thing
           not
           only
           true
           in
           it selfe
           ,
           but
           by
           them
           likewise
           so
           acknowledged
           ,
           though
           vnawares
           ;
           
           4.
           and
           to
           make
           manifest
           that
           from
           scripture
           wee
           offer
           not
           to
           derogate
           the
           least
           thing
           that
           truth
           thereunto
           doth
           claime
           ,
           in
           as
           much
           as
           by
           vs
           it
           is
           willingly
           confest
           ,
           that
           the
           scripture
           of
           God
           is
           a
           storehouse
           abounding
           with
           inestimable
           treasures
           of
           wisedome
           and
           knowledge
           in
           many
           kindes
           ,
           ouer
           and
           aboue
           thinges
           in
           this
           one
           kinde
           barely
           necessary
           ;
           yea
           euen
           that
           matters
           of
           Ecclesiasticall
           politie
           are
           not
           therein
           omitted
           ,
           but
           taught
           also
           ,
           albeit
           not
           so
           taught
           as
           those
           other
           thinges
           before
           mentioned
           .
           For
           so
           perfectly
           are
           those
           thinges
           taught
           ,
           that
           nothing
           can
           euer
           need
           to
           be
           added
           ,
           nothing
           euer
           cease
           to
           be
           necessary
           :
           these
           on
           the
           contrarie
           side
           ,
           as
           being
           of
           a
           farre
           other
           nature
           and
           qualitie
           ,
           not
           so
           strictly
           nor
           euerlastingly
           commaunded
           in
           scripture
           ,
           but
           that
           vnto
           the
           complete
           forme
           of
           Church-politie
           much
           may
           bee
           requisite
           which
           the
           scripture
           teacheth
           not
           ,
           and
           much
           which
           it
           hath
           taught
           ,
           become
           vnrequisite
           ,
           sometime
           because
           we
           neede
           not
           vse
           it
           ,
           sometime
           also
           because
           wee
           cannot
           .
           In
           which
           respect
           for
           mine
           owne
           part
           ,
           although
           I
           see
           that
           certaine
           reformed
           Churches
           ,
           the
           Scottish
           especially
           and
           French
           ,
           haue
           not
           that
           which
           best
           agreeth
           with
           the
           sacred
           scripture
           ,
           I
           meane
           the
           gouernment
           that
           is
           by
           Bishops
           ,
           in
           as
           much
           as
           both
           those
           churches
           are
           fallen
           vnder
           a
           different
           kinde
           of
           regiment
           ,
           which
           to
           remedie
           it
           is
           for
           the
           one
           altogether
           too
           late
           ,
           and
           too
           soone
           for
           the
           other
           during
           their
           present
           affliction
           and
           trouble
           ;
           this
           their
           defect
           and
           imperfection
           I
           had
           rather
           lament
           in
           such
           case
           then
           exagitate
           ,
           considering
           that
           men
           oftentimes
           without
           any
           fault
           of
           their
           owne
           ,
           may
           be
           driuen
           to
           want
           that
           kinde
           of
           politie
           or
           regiment
           which
           is
           best
           ,
           and
           to
           content
           themselues
           with
           that
           ,
           which
           either
           the
           irremediable
           error
           of
           former
           times
           ,
           or
           the
           necessitie
           of
           the
           present
           hath
           cast
           vpon
           them
           .
           
           5.
           
           Now
           because
           that
           position
           first
           mentioned
           ,
           which
           holdeth
           it
           necessarie
           that
           all
           thinges
           which
           the
           Church
           may
           lawfully
           doe
           in
           her
           owne
           regiment
           be
           commaunded
           in
           holy
           scripture
           ,
           hath
           by
           the
           latter
           defendors
           thereof
           beene
           greatly
           qualified
           ;
           who
           ,
           though
           perceiuing
           it
           to
           be
           ouer
           extreame
           ,
           are
           notwithstanding
           loth
           to
           acknowledge
           any
           ouersight
           therein
           ,
           and
           therefore
           labour
           what
           they
           may
           to
           salue
           it
           by
           construction
           ;
           we
           haue
           for
           the
           more
           perspicuitie
           deliuered
           what
           was
           thereby
           meant
           at
           the
           first
           ;
           
           6.
           how
           iniurious
           a
           thing
           it
           were
           vnto
           all
           the
           Churches
           of
           God
           for
           men
           to
           hold
           it
           in
           that
           meaning
           ;
           
           7.
           and
           how
           vnperfect
           their
           interpretations
           are
           who
           so
           much
           labour
           to
           helpe
           it
           ,
           eyther
           by
           diuiding
           commaundements
           of
           scripture
           into
           two
           kindes
           ,
           and
           so
           defending
           that
           all
           thinges
           must
           be
           commaunded
           ,
           if
           not
           in
           speciall
           ,
           yet
           in
           generall
           precepts
           ;
           
           8.
           or
           by
           taking
           it
           as
           meant
           that
           in
           case
           the
           Church
           doe
           deuise
           any
           new
           order
           ,
           shee
           ought
           therein
           to
           follow
           the
           direction
           of
           scripture
           onely
           ,
           and
           not
           any
           starlight
           of
           mans
           reason
           .
           
           9.
           
           Bothe
           which
           euasions
           being
           cut
           off
           ,
           wee
           haue
           in
           the
           next
           place
           declared
           after
           what
           sort
           the
           Church
           may
           lawfully
           frame
           to
           her selfe
           lawes
           of
           politie
           ,
           and
           in
           what
           reckoning
           such
           positiue
           lawes
           both
           are
           with
           God
           ,
           and
           
           should
           be
           with
           men
           .
           
           10.
           
           Furthermore
           because
           to
           abridge
           the
           libertie
           of
           the
           Church
           in
           this
           behalfe
           ,
           it
           hath
           bene
           made
           a
           thing
           very
           odious
           ,
           that
           when
           God
           himselfe
           hath
           deuised
           some
           certaine
           lawes
           and
           committed
           them
           to
           sacred
           scripture
           ,
           man
           by
           abrogation
           ,
           addition
           ,
           or
           any
           way
           ,
           should
           presume
           to
           alter
           and
           change
           them
           ;
           it
           was
           of
           necessitie
           to
           be
           examined
           ,
           whether
           the
           authoritie
           of
           God
           in
           making
           ,
           or
           his
           care
           in
           committing
           those
           his
           lawes
           vnto
           scripture
           ,
           be
           sufficient
           arguments
           to
           proue
           that
           God
           doth
           in
           no
           case
           allow
           they
           should
           suffer
           any
           such
           kind
           of
           change
           .
           
           11.
           
           The
           last
           refuge
           for
           proofe
           that
           diuine
           lawes
           of
           Christian
           Church-politie
           may
           not
           be
           altered
           ,
           by
           extinguishment
           of
           any
           olde
           or
           addition
           of
           new
           in
           that
           kinde
           ,
           is
           partly
           a
           marueilous
           strange
           discourse
           ,
           that
           Christ
           (
           vnlesse
           he
           would
           show
           himselfe
           not
           so
           faithfull
           as
           Moses
           ,
           or
           not
           a
           so
           wise
           as
           Lycurgus
           and
           Solon
           )
           must
           needes
           haue
           set
           downe
           in
           holy
           scripture
           some
           certaine
           complete
           and
           vnchangeable
           forme
           of
           politie
           ;
           and
           partly
           a
           coloured
           shewe
           of
           some
           euidence
           ,
           where
           change
           of
           that
           sort
           of
           lawes
           may
           seeme
           expressely
           forbidden
           ,
           although
           in
           truth
           nothing
           lesse
           be
           done
           .
           I
           might
           haue
           added
           hereunto
           their
           more
           familiar
           and
           popular
           disputes
           ;
           as
           ,
           The
           Church
           is
           a
           Citie
           ,
           yea
           the
           Citie
           of
           the
           great
           king
           ,
           and
           the
           life
           of
           a
           Citie
           is
           politie
           :
           The
           Church
           is
           the
           house
           of
           the
           liuing
           God
           ,
           and
           what
           house
           can
           there
           be
           ,
           without
           some
           order
           for
           the
           gouernment
           of
           it
           ?
           In
           the
           royall
           house
           of
           a
           Prince
           there
           must
           be
           officers
           for
           gouernment
           ,
           such
           as
           not
           any
           seruant
           in
           the
           house
           ,
           but
           the
           Prince
           whose
           the
           house
           is
           shall
           iudge
           cōuenient
           :
           So
           the
           house
           of
           God
           must
           haue
           orders
           for
           the
           gouernment
           of
           it
           ,
           such
           as
           not
           any
           of
           the
           household
           ,
           but
           God
           himselfe
           hath
           appointed
           .
           It
           cannot
           stand
           with
           the
           loue
           and
           wisedome
           of
           God
           ,
           to
           leaue
           such
           order
           vntaken
           as
           is
           necessary
           for
           the
           due
           gouernment
           of
           his
           Church
           .
           The
           numbers
           ,
           degrees
           ,
           orders
           ,
           and
           attire
           of
           Salomons
           seruants
           did
           shewe
           his
           wisedome
           :
           therefore
           he
           which
           is
           greater
           then
           Salomon
           ,
           hath
           not
           failed
           to
           leaue
           in
           his
           house
           such
           orders
           for
           gouernment
           thereof
           ,
           as
           may
           serue
           to
           be
           as
           a
           looking
           glasse
           for
           his
           prouidence
           ,
           care
           ,
           and
           wisedome
           to
           be
           seene
           in
           .
           That
           little
           sparke
           of
           the
           light
           of
           nature
           which
           remaineth
           in
           vs
           ,
           may
           serue
           vs
           for
           the
           affaires
           of
           this
           life
           .
           
             But
             as
             in
             all
             other
             matters
             concerning
             the
             kingdome
             of
             heauen
             ,
             so
             principally
             in
             this
             which
             concerneth
             the
             very
             gouernment
             of
             that
             kingdome
             ,
             needfull
             it
             is
             wee
             should
             be
             taught
             of
             God.
             As
             long
             as
             men
             are
             perswaded
             of
             any
             order
             that
             it
             is
             only
             of
             men
             ,
             they
             presume
             of
             their
             owne
             vnderstanding
             ,
             and
             they
             thinke
             to
             deuise
             an
             other
             not
             only
             as
             good
             ,
             but
             better
             then
             that
             which
             they
             haue
             receiued
             .
             By
             seueritie
             of
             punishment
             ,
             this
             presumption
             and
             curiositie
             may
             be
             restrained
             .
             But
             that
             cannot
             worke
             such
             chearefull
             obedience
             as
             is
             yeelded
             ,
             where
             the
             conscience
             hath
             respect
             to
             God
             as
             the
             author
             of
             lawes
             and
             orders
             .
             This
             was
             it
             which
             countenanced
             the
             laws
             of
             Moses
             ,
             made
             concerning
             outward
             politie
             for
             the
             administration
             of
             holy
             things
             .
             The
             like
             some
             law
             giuers
             of
             the
             Heathens
             did
             pretend
             ,
             but
             falsely
             ;
             yet
             wisely
             discerning
             the
             vse
             of
             this
             perswasion
             .
             For
             the
             better
             obedience
             sake
             therfore
             it
             was
             expediēt
             ,
             that
             God
             should
             be
             author
             of
             the
             politie
             of
             his
             church
             .
          
           But
           to
           what
           issue
           doth
           all
           this
           come
           ?
           A
           man
           would
           thinke
           that
           they
           which
           hold
           out
           with
           such
           discourses
           ,
           were
           of
           nothing
           more
           fully
           perswaded
           thē
           of
           this
           ,
           that
           the
           scripture
           hath
           set
           downe
           a
           complete
           forme
           of
           Church-politie
           ,
           vniuersall
           ,
           perpetuall
           ,
           altogether
           vnchangeable
           .
           For
           so
           it
           would
           follow
           if
           the
           premises
           were
           sound
           and
           strong
           to
           such
           effect
           as
           is
           pretended
           .
           Notwithstanding
           they
           which
           haue
           thus
           formally
           maintained
           argument
           in
           defence
           of
           the
           first
           ouersight
           ,
           are
           
           by
           the
           very
           euidence
           of
           truth
           themselues
           constrained
           to
           make
           this
           in
           effect
           their
           conclusion
           ,
           that
           the
           Scripture
           of
           God
           hath
           many
           thinges
           concerning
           Church-politie
           ;
           that
           of
           those
           many
           some
           are
           of
           greater
           waight
           ,
           some
           of
           lesse
           ;
           that
           what
           hath
           beene
           vrged
           as
           touching
           immutabilitie
           of
           lawes
           ,
           it
           extendeth
           in
           truth
           no
           further
           then
           onely
           to
           lawes
           wherein
           thinges
           of
           greater
           moment
           are
           prescribed
           .
           Now
           those
           things
           of
           greater
           moment
           ,
           what
           are
           they
           ?
           Forsooth
           ,
           Doctors
           ,
           
           
             Pastors
             ,
             Layelders
             ,
             Elderships
             compounded
             of
             these
             three
             ;
             Synods
             consisting
             of
             many
             Elderships
             ;
             Deacons
             ,
             women-church-seruants
             or
             widowes
             ;
             free
             consent
             of
             the
             people
             vnto
             actiōs
             of
             greatest
             moment
             ,
             after
             they
             be
             by
             Churches
             or
             Synodes
             orderly
             resolued
             .
          
           All
           
             this
             forme
          
           of
           politie
           (
           if
           yet
           wee
           may
           terme
           that
           a
           forme
           of
           building
           ,
           when
           men
           haue
           laide
           a
           fewe
           rafters
           together
           ,
           and
           those
           not
           all
           of
           the
           soundest
           neither
           )
           but
           howsoeuer
           ,
           all
           
             this
             forme
          
           they
           conclude
           is
           prescribed
           in
           such
           sort
           ,
           that
           to
           adde
           to
           it
           any
           thing
           as
           of
           like
           importance
           ,
           (
           for
           so
           I
           thinke
           they
           meane
           )
           or
           to
           abrogate
           of
           it
           any
           thing
           at
           all
           ,
           is
           vnlawfull
           .
           In
           which
           resolution
           if
           they
           will
           firmely
           and
           constantly
           persist
           ,
           I
           see
           not
           but
           that
           concerning
           the
           points
           which
           hitherto
           haue
           beene
           disputed
           of
           ,
           they
           must
           agree
           that
           they
           haue
           molested
           the
           Church
           with
           needelesse
           opposition
           ;
           and
           henceforward
           as
           we
           said
           before
           betake
           themselues
           wholly
           vnto
           the
           triall
           of
           particulars
           ,
           whether
           euery
           of
           those
           thinges
           which
           they
           esteeme
           as
           principall
           ,
           be
           eyther
           so
           esteemed
           of
           ,
           or
           at
           all
           established
           for
           perpetuitie
           in
           holy
           scripture
           ;
           and
           whether
           any
           particular
           thing
           in
           our
           Church-politie
           bee
           receiued
           other
           then
           the
           scripture
           alloweth
           of
           ,
           eyther
           in
           greater
           thinges
           or
           in
           smaller
           .
           The
           matters
           wherein
           Church-politie
           is
           conuersant
           ,
           are
           the
           publique
           religious
           duties
           of
           the
           Church
           ,
           as
           the
           administration
           of
           the
           word
           and
           sacraments
           ,
           prayers
           ,
           spirituall
           censures
           and
           the
           like
           .
           To
           these
           the
           Church
           standeth
           alwayes
           bound
           .
           Lawes
           of
           politie
           are
           laws
           which
           appoint
           in
           what
           maner
           these
           duties
           shal
           be
           performed
           .
           In
           performance
           whereof
           because
           all
           that
           are
           of
           the
           Church
           cannot
           ioyntly
           and
           equally
           worke
           ,
           the
           first
           thing
           in
           politie
           required
           ,
           is
           a
           difference
           of
           persons
           in
           the
           Church
           ,
           without
           which
           difference
           those
           functions
           cannot
           in
           orderly
           sort
           bee
           executed
           .
           Hereupon
           we
           hold
           ,
           that
           Gods
           clergie
           are
           a
           state
           which
           hath
           bene
           and
           will
           be
           ,
           as
           long
           as
           there
           is
           a
           Church
           vpō
           earth
           ,
           necessarie
           by
           the
           plaine
           word
           of
           God
           himselfe
           ;
           a
           state
           whereunto
           the
           rest
           of
           Gods
           people
           must
           be
           subiect
           as
           touching
           things
           that
           appertaine
           to
           their
           soules
           health
           .
           For
           where
           politie
           is
           ,
           it
           cannot
           but
           appoint
           some
           to
           be
           leaders
           of
           others
           ,
           and
           some
           to
           be
           led
           by
           others
           .
           
           
             If
             the
             blind
             leade
             the
             blind
             ,
             they
             both
             perish
             .
          
           It
           is
           with
           the
           clergie
           ,
           if
           their
           persons
           be
           respected
           ,
           euen
           as
           it
           is
           with
           other
           men
           ;
           their
           qualitie
           many
           times
           farre
           beneath
           that
           ,
           which
           the
           dignitie
           of
           their
           place
           requireth
           .
           Howbeit
           according
           to
           the
           order
           of
           politie
           ,
           they
           being
           the
           
             lightes
             of
             the
             world
          
           ,
           
           others
           (
           though
           better
           and
           wiser
           )
           must
           that
           way
           be
           subiect
           vnto
           them
           .
           Againe
           ,
           for
           as
           much
           as
           where
           the
           clergie
           are
           any
           great
           multitude
           ,
           order
           doth
           necessarily
           require
           that
           by
           degrees
           they
           be
           distinguished
           ;
           wee
           holde
           there
           haue
           euer
           bene
           and
           euer
           ought
           to
           be
           in
           such
           case
           ,
           at
           least
           wise
           two
           sorts
           of
           Ecclesiasticall
           persons
           ,
           the
           one
           subordinate
           vnto
           the
           other
           ▪
           as
           to
           the
           Apostles
           in
           the
           beginning
           ,
           and
           to
           the
           Bishops
           alwaies
           since
           ,
           wee
           finde
           plainely
           both
           in
           scripture
           and
           in
           all
           Ecclesiasticall
           records
           ,
           other
           ministers
           of
           the
           word
           and
           sacraments
           haue
           bene
           .
           Moreouer
           it
           cannot
           enter
           into
           any
           mans
           conceipt
           to
           thinke
           it
           lawfull
           ,
           that
           euery
           man
           which
           listeth
           should
           take
           vpon
           him
           charge
           in
           the
           Church
           ;
           and
           therefore
           a
           solemne
           admittance
           is
           of
           such
           necessitie
           ,
           that
           without
           it
           there
           can
           be
           no
           church-politie
           .
           A
           number
           of
           particularities
           there
           
           are
           ,
           which
           make
           for
           the
           more
           conuenient
           being
           of
           these
           principall
           &
           perpetuall
           parts
           in
           Ecclesiasticall
           politie
           ,
           but
           yet
           are
           not
           of
           such
           constant
           vse
           and
           necessitie
           in
           Gods
           Church
           .
           Of
           this
           kind
           are
           times
           and
           places
           appointed
           for
           the
           exercise
           of
           religion
           ;
           specialties
           belonging
           to
           the
           publike
           solemnitie
           of
           the
           word
           ,
           the
           sacraments
           and
           praier
           ;
           the
           enlargement
           or
           abridgement
           of
           functions
           ministeriall
           depending
           vpon
           those
           two
           principall
           before
           mentioned
           ;
           to
           conclude
           ,
           euen
           whatsoeuer
           doth
           by
           way
           of
           formalitie
           &
           circumstance
           concerne
           any
           publique
           action
           of
           the
           Church
           .
           Now
           although
           that
           which
           the
           scripture
           hath
           of
           thinges
           in
           the
           former
           kind
           be
           for
           euer
           permanent
           ;
           yet
           in
           the
           later
           both
           much
           of
           that
           which
           the
           scripture
           teacheth
           is
           not
           alwaies
           needfull
           ;
           and
           much
           the
           Church
           of
           God
           shall
           alwaies
           neede
           which
           the
           scripture
           teacheth
           not
           .
           So
           as
           the
           forme
           of
           politie
           by
           thē
           set
           downe
           for
           perpetuitie
           ,
           is
           three
           waies
           faultie
           .
           Faultie
           in
           omitting
           some
           things
           which
           in
           scripture
           are
           of
           that
           nature
           ,
           as
           namely
           the
           difference
           that
           ought
           to
           bee
           of
           Pastors
           when
           they
           grow
           to
           any
           great
           multitude
           ;
           faultie
           in
           requiring
           Doctors
           ,
           Deacons
           ,
           Widowes
           ,
           and
           such
           like
           ;
           as
           thinges
           of
           perpetuall
           necessitie
           by
           the
           law
           of
           God
           ,
           which
           in
           truth
           are
           nothing
           lesse
           ;
           faultie
           also
           in
           vrging
           some
           thinges
           by
           scripture
           immutable
           ,
           as
           their
           Layelders
           ,
           which
           the
           scripture
           neither
           maketh
           immutable
           ,
           nor
           at
           all
           teacheth
           ,
           for
           any
           thing
           either
           we
           can
           as
           yet
           find
           ,
           or
           they
           haue
           hitherto
           beene
           able
           to
           proue
           .
           But
           hereof
           more
           in
           the
           bookes
           that
           followe
           .
           As
           for
           those
           maruellous
           discourses
           ,
           wherby
           they
           aduenture
           to
           argue
           that
           God
           must
           needs
           haue
           done
           the
           thing
           which
           they
           imagine
           was
           to
           be
           done
           ;
           I
           must
           confesse
           I
           haue
           often
           wondred
           at
           their
           exceeding
           boldnesse
           herein
           .
           When
           the
           question
           is
           whether
           God
           haue
           deliuered
           in
           scripture
           (
           as
           they
           affirme
           he
           hath
           )
           a
           complet
           particular
           immutable
           forme
           of
           Church-politie
           ;
           why
           take
           they
           that
           other
           both
           presumptuous
           and
           superfluous
           labour
           ,
           to
           proue
           he
           should
           haue
           done
           it
           ;
           there
           being
           no
           way
           in
           this
           case
           to
           proue
           the
           deede
           of
           God
           ,
           sauing
           only
           by
           producing
           that
           euidence
           wherein
           he
           hath
           done
           it
           ?
           But
           if
           there
           be
           no
           such
           thing
           apparent
           vpon
           record
           ,
           they
           do
           as
           if
           one
           should
           demaund
           a
           legacie
           by
           force
           and
           vertue
           of
           some
           written
           testament
           ,
           wherein
           there
           being
           no
           such
           thing
           specified
           ,
           hee
           pleadeth
           that
           there
           it
           must
           needes
           be
           ,
           and
           bringeth
           argumēts
           from
           the
           loue
           or
           good-will
           which
           alwaies
           the
           testatour
           bore
           him
           ,
           imagining
           that
           these
           or
           the
           like
           proofes
           will
           conuict
           a
           testament
           to
           haue
           that
           in
           it
           ,
           which
           other
           mē
           can
           no
           where
           by
           reading
           find
           .
           In
           matters
           which
           concerne
           the
           actions
           of
           God
           ,
           the
           most
           dutiful
           way
           on
           our
           part
           is
           to
           search
           what
           God
           hath
           done
           ,
           and
           with
           meeknes
           to
           admire
           that
           ,
           rather
           thē
           to
           dispute
           what
           he
           in
           congruitie
           of
           reason
           ought
           to
           do
           .
           The
           waies
           which
           he
           hath
           whereby
           to
           do
           all
           things
           for
           the
           greatest
           good
           of
           his
           Church
           ,
           are
           mo
           in
           number
           thē
           we
           can
           search
           ,
           other
           in
           nature
           thē
           that
           we
           should
           presume
           to
           determine
           which
           of
           many
           should
           be
           the
           fittest
           for
           him
           to
           choose
           ,
           till
           such
           time
           as
           we
           see
           he
           hath
           chosen
           of
           many
           some
           one
           ;
           which
           one
           wee
           then
           may
           boldly
           conclude
           to
           be
           the
           fittest
           ,
           because
           he
           hath
           taken
           it
           before
           the
           rest
           .
           When
           we
           doe
           otherwise
           ,
           surely
           we
           exceede
           our
           bounds
           ,
           who
           and
           where
           we
           are
           we
           forget
           ;
           and
           therefore
           needfull
           it
           is
           that
           our
           pride
           in
           such
           cases
           be
           controld
           ,
           and
           our
           disputes
           beaten
           backe
           with
           those
           demands
           of
           the
           blessed
           Apostle
           .
           
             How
             vnsearchable
             are
             his
             iudgements
          
           ,
           
           
             and
             his
             waies
             past
             finding
             out
             ?
             Who
             hath
             knowne
             the
             minde
             of
             the
             Lord
             ,
             or
             who
             was
             his
             counsellor
             ?
          
        
      
       
         
         
           The
           fourth
           Booke
           :
           Concerning
           their
           third
           assertion
           ,
           that
           our
           forme
           of
           Church-politie
           is
           corrupted
           with
           popish
           orders
           ,
           rites
           and
           ceremonies
           ,
           banished
           out
           of
           certaine
           reformed
           Churches
           ,
           whose
           example
           therein
           we
           ought
           to
           haue
           followed
           .
        
         
           
             The
             matter
             conteined
             in
             this
             fourth
             Booke
             .
          
           
             
               1
               
                 HOw
                 great
                 vse
                 ceremonies
                 haue
                 in
                 the
                 Church
                 .
              
            
             
               2
               
                 The
                 first
                 thing
                 they
                 blame
                 in
                 the
                 kinde
                 of
                 our
                 ceremonies
                 is
                 ,
                 that
                 wee
                 haue
                 not
                 in
                 them
                 auncient
                 Apostolicall
                 simplicitie
                 ,
                 but
                 a
                 greater
                 pompe
                 &
                 statelinesse
                 .
              
            
             
               3
               
                 The
                 second
                 ,
                 that
                 so
                 many
                 of
                 them
                 are
                 the
                 same
                 which
                 the
                 Church
                 of
                 Rome
                 vseth
                 ;
                 and
                 the
                 reasons
                 which
                 they
                 bring
                 to
                 proue
                 them
                 for
                 that
                 cause
                 blame
                 worthy
                 .
              
            
             
               4
               
                 How
                 when
                 they
                 go
                 about
                 to
                 expound
                 what
                 popish
                 ceremonies
                 they
                 meane
                 ,
                 they
                 contradict
                 their
                 owne
                 arguments
                 against
                 popish
                 ceremonies
                 .
              
            
             
               5
               
                 An
                 answere
                 to
                 the
                 argument
                 whereby
                 they
                 would
                 proue
                 ,
                 that
                 sith
                 wee
                 allow
                 the
                 customes
                 of
                 our
                 fathers
                 to
                 be
                 followed
                 ,
                 we
                 therefore
                 may
                 not
                 allow
                 such
                 customes
                 as
                 the
                 Church
                 of
                 Rome
                 hath
                 ,
                 because
                 we
                 cānot
                 account
                 of
                 thē
                 which
                 are
                 in
                 that
                 Church
                 as
                 of
                 our
                 fathers
                 .
              
            
             
               6
               
                 To
                 their
                 allegation
                 that
                 the
                 course
                 of
                 Gods
                 owne
                 wisedome
                 doth
                 make
                 against
                 our
                 conformitie
                 with
                 the
                 Church
                 of
                 Rome
                 in
                 such
                 things
                 .
              
            
             
               7
               
                 To
                 the
                 example
                 of
                 the
                 eldest
                 Church
                 which
                 they
                 bring
                 for
                 the
                 same
                 purpose
                 .
              
            
             
               8
               
                 That
                 it
                 is
                 not
                 our
                 best
                 politie
                 (
                 as
                 they
                 pretend
                 it
                 is
                 )
                 for
                 establishment
                 of
                 sound
                 Religion
                 to
                 haue
                 in
                 these
                 thinges
                 no
                 agreement
                 with
                 the
                 Church
                 of
                 Rome
                 being
                 vnsound
                 .
              
            
             
               9
               
                 That
                 neither
                 the
                 papists
                 vpbraiding
                 vs
                 as
                 furnished
                 out
                 of
                 their
                 store
                 ,
                 nor
                 any
                 hope
                 which
                 in
                 that
                 respect
                 they
                 are
                 said
                 to
                 conceiue
                 ,
                 doth
                 make
                 any
                 more
                 against
                 our
                 ceremonies
                 then
                 the
                 former
                 allegations
                 haue
                 done
                 .
              
            
             
               10
               
                 The
                 griefe
                 which
                 they
                 say
                 godly
                 brethren
                 conceiue
                 ,
                 at
                 such
                 ceremonies
                 as
                 we
                 haue
                 common
                 with
                 the
                 Church
                 of
                 Rome
                 .
              
            
             
               11
               
                 The
                 third
                 thing
                 for
                 which
                 they
                 reproue
                 a
                 great
                 part
                 of
                 our
                 ceremonies
                 is
                 ,
                 for
                 that
                 as
                 we
                 haue
                 them
                 from
                 the
                 Church
                 of
                 Rome
                 ,
                 so
                 that
                 Church
                 had
                 them
                 from
                 the
                 Iewes
                 .
              
            
             
               12
               
                 The
                 fourth
                 ,
                 for
                 that
                 sundry
                 of
                 them
                 haue
                 bene
                 (
                 they
                 say
                 )
                 abused
                 vnto
                 idolatrie
                 ,
                 and
                 are
                 by
                 that
                 meane
                 become
                 scandalous
                 .
              
            
             
               13
               
                 The
                 fift
                 for
                 that
                 we
                 retaine
                 them
                 still
                 notwithstanding
                 the
                 example
                 of
                 certaine
                 Churches
                 reformed
                 before
                 vs
                 ,
                 which
                 haue
                 cast
                 them
                 out
                 .
              
            
             
               14
               
                 A
                 declaration
                 of
                 the
                 proceedings
                 of
                 the
                 Church
                 of
                 England
                 for
                 the
                 establishment
                 of
                 things
                 as
                 they
                 are
                 .
              
            
          
        
         
           1
           SVch
           was
           the
           ancient
           simplicitie
           and
           softnes
           of
           spirit
           which
           sometimes
           preuailed
           in
           the
           world
           ,
           
           that
           they
           whose
           wordes
           were
           euen
           as
           oracles
           amongst
           men
           ,
           seemed
           euermore
           loth
           to
           giue
           sentence
           against
           any
           thing
           publiquely
           receiued
           in
           the
           Church
           of
           God
           ,
           except
           it
           were
           wonderfull
           apparently
           euill
           ;
           for
           that
           they
           did
           not
           so
           much
           incline
           to
           that
           seueritie
           ,
           which
           delighteth
           to
           reproue
           the
           least
           things
           it
           seeth
           amisse
           ▪
           as
           to
           
           that
           charity
           ,
           which
           is
           vnwilling
           to
           behold
           any
           thing
           that
           dutie
           bindeth
           it
           to
           reproue
           .
           The
           state
           of
           this
           present
           age
           ,
           wherein
           zeale
           hath
           drowned
           charitie
           ,
           &
           skill
           meeknes
           ,
           wil
           not
           now
           suffer
           any
           mā
           to
           maruel
           whatsoeuer
           he
           shal
           hear
           reproued
           by
           whōsoeuer
           .
           Those
           rites
           &
           ceremonies
           of
           the
           church
           therefore
           ,
           which
           are
           the
           selfesame
           now
           that
           they
           were
           whē
           holy
           &
           vertuous
           men
           maintained
           thē
           against
           prophane
           and
           deriding
           aduersaries
           ,
           her
           owne
           children
           haue
           at
           this
           day
           in
           derision
           .
           Whether
           iustly
           or
           no
           ,
           it
           shall
           then
           appeare
           ,
           when
           all
           thinges
           are
           heard
           which
           they
           haue
           to
           alleage
           against
           the
           outward
           receiued
           orders
           of
           this
           church
           .
           Which
           in
           as
           much
           as
           thēselues
           do
           compare
           vnto
           
             mint
             and
             comin
          
           ,
           
           graunting
           thē
           to
           be
           no
           part
           of
           those
           things
           which
           in
           the
           matter
           of
           politie
           are
           waightier
           ,
           we
           hope
           that
           for
           small
           things
           their
           strife
           will
           neither
           bee
           earnest
           nor
           long
           .
           The
           sifting
           of
           that
           which
           is
           obiected
           against
           the
           orders
           of
           the
           church
           in
           particular
           ,
           doth
           not
           belong
           vnto
           this
           place
           .
           Here
           we
           are
           to
           discusse
           onely
           those
           generall
           exceptions
           ,
           which
           haue
           bene
           taken
           at
           any
           time
           against
           them
           .
           First
           therfore
           to
           the
           end
           that
           their
           nature
           and
           vse
           whereunto
           they
           serue
           may
           plainely
           appeare
           ,
           and
           so
           afterwardes
           their
           qualitie
           the
           better
           be
           discerned
           ;
           we
           are
           to
           note
           that
           in
           euery
           grand
           or
           main
           publique
           dutie
           which
           God
           requireth
           at
           the
           hāds
           of
           his
           Church
           ,
           there
           is
           ,
           besides
           that
           matter
           and
           forme
           wherein
           the
           essence
           therof
           consisteth
           ,
           a
           certaine
           outward
           fashion
           whereby
           the
           same
           is
           in
           decent
           sort
           administred
           .
           The
           substance
           of
           all
           Religious
           actions
           is
           deliuered
           from
           God
           himself
           in
           few
           words
           .
           For
           example
           sake
           in
           the
           sacraments
           ,
           
             Vnto
             the
             element
             let
             the
             word
             be
             added
             ,
             and
             they
             both
             doe
             make
             a
             sacrament
             ,
          
           saith
           S.
           Augustine
           .
           Baptisme
           is
           giuen
           by
           the
           element
           of
           water
           ,
           and
           that
           prescript
           forme
           of
           words
           which
           the
           church
           of
           Christ
           doth
           vse
           ;
           the
           sacrament
           of
           the
           body
           and
           bloud
           of
           Christ
           is
           administred
           in
           the
           elements
           of
           bread
           and
           wine
           ,
           if
           those
           mysticall
           words
           be
           added
           thereunto
           .
           But
           the
           due
           and
           decent
           forme
           of
           administring
           those
           holy
           sacramēts
           ,
           doth
           require
           a
           great
           deale
           more
           .
           The
           end
           which
           is
           aimed
           at
           in
           setting
           downe
           the
           outward
           forme
           of
           all
           religious
           actiōs
           ,
           is
           the
           edification
           of
           the
           Church
           .
           Now
           men
           are
           edified
           ,
           when
           either
           their
           vnderstanding
           is
           taught
           somewhat
           whereof
           in
           such
           actions
           it
           behoueth
           all
           men
           to
           consider
           ;
           or
           whē
           their
           harts
           are
           moued
           with
           any
           affectiō
           suteable
           therunto
           ,
           whē
           their
           minds
           are
           in
           any
           sort
           stirred
           vp
           vnto
           that
           reuerence
           ,
           deuotion
           ,
           attention
           &
           due
           regard
           ,
           which
           in
           those
           cases
           seemeth
           requisit
           .
           Because
           therfore
           vnto
           this
           purpose
           not
           only
           speech
           ,
           but
           sundry
           sēsible
           means
           besides
           haue
           alwaies
           bin
           thought
           necessary
           ,
           &
           especially
           those
           means
           which
           being
           obiect
           to
           the
           eye
           ,
           the
           liueliest
           &
           the
           most
           apprehensiue
           sense
           of
           all
           other
           ,
           haue
           in
           that
           respect
           seemed
           the
           fittest
           to
           make
           a
           deepe
           and
           strong
           impression
           ;
           from
           hence
           haue
           risen
           not
           onely
           a
           number
           of
           praiers
           ,
           readings
           ,
           questionings
           ,
           exhortings
           ,
           but
           euen
           of
           visible
           signes
           also
           ;
           which
           being
           vsed
           in
           performance
           of
           holy
           actions
           ,
           are
           vndoubtedly
           most
           effectual
           to
           open
           such
           matter
           ,
           as
           men
           when
           they
           know
           &
           remēber
           carefully
           ,
           must
           needs
           be
           a
           great
           deale
           the
           better
           informed
           to
           what
           effect
           such
           duties
           serue
           .
           We
           must
           not
           thinke
           but
           that
           there
           is
           some
           ground
           of
           reason
           euen
           in
           nature
           ,
           whereby
           it
           commeth
           to
           passe
           ,
           that
           no
           nation
           vnder
           heauen
           either
           doth
           or
           euer
           did
           suffer
           publique
           actiōs
           which
           are
           of
           waight
           ,
           whether
           they
           be
           ciuil
           and
           temporall
           ,
           or
           else
           spirituall
           and
           sacred
           ,
           to
           passe
           without
           some
           visible
           solemnitie
           ;
           the
           very
           strangenes
           whereof
           and
           difference
           from
           that
           which
           is
           common
           ,
           doth
           cause
           popular
           eyes
           to
           obserue
           and
           to
           marke
           the
           same
           .
           Wordes
           both
           because
           they
           are
           common
           ,
           and
           doe
           not
           so
           strongly
           moue
           the
           phancie
           of
           man
           ,
           are
           for
           the
           most
           parte
           but
           sleightly
           
           heard
           :
           and
           therfore
           with
           singular
           wisdome
           it
           hath
           bene
           prouided
           ▪
           that
           the
           deeds
           of
           men
           which
           are
           made
           in
           the
           presence
           of
           witnesses
           ,
           should
           passe
           not
           onely
           with
           words
           ,
           but
           also
           with
           certaine
           sensible
           actions
           ,
           the
           memory
           wherof
           is
           farre
           more
           easie
           and
           durable
           then
           the
           memorie
           of
           speech
           can
           be
           .
           The
           things
           which
           so
           long
           experience
           of
           all
           ages
           hath
           confirmed
           and
           made
           profitable
           ,
           let
           not
           vs
           presume
           to
           condemne
           as
           follies
           and
           toyes
           ,
           because
           wee
           sometimes
           know
           not
           the
           cause
           and
           reason
           of
           them
           .
           A
           wit
           disposed
           to
           scorne
           whatsoeuer
           it
           doth
           not
           conceiue
           ,
           might
           aske
           wherefore
           Abraham
           should
           say
           to
           his
           seruant
           ,
           
             Put
             thy
             hand
             vnder
             my
             thigh
             and
             sweare
             :
          
           was
           it
           not
           sufficient
           for
           his
           seruant
           to
           shew
           the
           Religion
           of
           an
           othe
           ,
           
           by
           naming
           the
           Lord
           God
           of
           heauen
           and
           earth
           ,
           vnlesse
           that
           straunge
           ceremonie
           were
           added
           ?
           In
           contracts
           ,
           bargaines
           and
           conueiances
           ,
           a
           mans
           worde
           is
           a
           token
           sufficient
           to
           expresse
           his
           wil.
           
           
             Yet
             this
             was
             the
             auncient
             maner
             in
             Israell
             concerning
             redeeming
             and
             exchanging
             to
             establish
             all
             things
             ;
             A
             man
             did
             pluck
             off
             his
             shooe
             ,
             and
             gaue
             it
             his
             neighbour
             ;
             and
             this
             was
             a
             sure
             witnesse
             in
             Israel
             .
          
           Amongst
           the
           Romans
           in
           their
           making
           of
           a
           bondman
           free
           ,
           was
           it
           not
           wondred
           wherefore
           so
           great
           a
           doe
           should
           bee
           made
           ?
           The
           maister
           to
           present
           his
           slaue
           in
           some
           court
           ,
           to
           take
           him
           by
           the
           hand
           ,
           and
           not
           onely
           to
           say
           in
           the
           hearing
           of
           the
           publique
           magistrate
           ,
           
             I
             will
             that
             this
             man
             become
             free
             ,
          
           but
           after
           these
           solemne
           wordes
           vttered
           ,
           to
           strike
           him
           on
           the
           cheeke
           ,
           to
           turne
           him
           round
           ,
           the
           haire
           of
           his
           head
           to
           be
           shaued
           off
           ,
           the
           magistrate
           to
           touch
           him
           thrise
           with
           a
           rod
           ,
           in
           the
           end
           a
           cap
           and
           a
           white
           garment
           to
           be
           giuen
           him
           .
           To
           what
           purpose
           all
           this
           circumstance
           ?
           Amongst
           the
           Hebrewes
           how
           strange
           &
           in
           outward
           appearance
           almost
           against
           reason
           ,
           
           that
           he
           which
           was
           minded
           to
           make
           himselfe
           a
           perpetuall
           seruant
           ,
           should
           not
           only
           testifie
           so
           much
           in
           the
           presence
           of
           the
           iudge
           ,
           but
           for
           a
           visible
           token
           thereof
           haue
           also
           his
           eare
           bored
           through
           with
           a
           nawle
           ?
           It
           were
           an
           infinite
           labour
           to
           prosecute
           these
           things
           so
           far
           as
           they
           might
           be
           exempplified
           both
           in
           ciuill
           and
           religious
           actions
           .
           For
           in
           bothe
           they
           haue
           their
           necessary
           vse
           and
           force
           .
           a
           
             The
             sensible
             things
             which
             Religion
             hath
             allowed
             ,
             are
             resemblances
             framed
             according
             to
             things
             spiritually
             vnderstood
             ,
             wherunto
             they
             serue
             as
             a
             hand
             to
             lead
             and
             a
             way
             to
             direct
             .
          
           And
           whereas
           it
           may
           peraduenture
           be
           obiected
           ,
           that
           to
           adde
           to
           religious
           duties
           such
           rites
           and
           ceremonies
           as
           are
           significant
           ;
           is
           to
           institute
           new
           sacraments
           :
           sure
           I
           am
           they
           will
           not
           say
           that
           
             Numa
             Pompilius
          
           did
           ordaine
           a
           sacrament
           ,
           a
           significant
           ceremonie
           he
           did
           ordaine
           ,
           in
           commanding
           the
           Priests
           b
           
             to
             execute
             the
             work
             of
             their
             diuine
             seruice
             with
             their
             handes
             as
             farre
             as
             to
             the
             fingers
             couered
             ;
             thereby
             signifiing
             that
             fidelitie
             must
             be
             defended
             ,
             and
             that
             mens
             right
             handes
             are
             the
             sacred
             seate
             thereof
             .
          
           Againe
           we
           are
           also
           to
           put
           them
           in
           mind
           ,
           that
           themselues
           do
           not
           holde
           all
           significant
           ceremonies
           for
           sacramentes
           ;
           in
           as
           much
           as
           imposition
           of
           handes
           they
           denie
           to
           be
           a
           sacrament
           ;
           and
           yet
           they
           giue
           thereunto
           a
           forcible
           signification
           .
           For
           concerning
           it
           their
           words
           are
           these
           ,
           c
           
             The
             party
             ordained
             by
             this
             ceremony
             ,
             was
             put
             in
             mind
             of
             his
             seperation
             to
             the
             worke
             of
             the
             Lord
             ,
             that
             remembring
             himselfe
             to
             be
             taken
             as
             it
             were
             with
             the
             hand
             of
             God
             from
             amongst
             others
             ,
             this
             might
             teach
             him
             not
             to
             account
             himselfe
             now
             his
             owne
             ,
             nor
             to
             doe
             what
             himselfe
             listeth
             ;
             but
             to
             consider
             that
             God
             hath
             set
             him
             about
             a
             worke
             ,
             which
             if
             he
             will
             discharge
             &
             accomplish
             ,
             he
             may
             at
             the
             hands
             of
             God
             assure
             himselfe
             of
             reward
             ;
             and
             if
             otherwise
             ,
             of
             reuenge
             .
          
           Touching
           significant
           ceremonies
           ,
           some
           of
           thē
           are
           sacramēts
           ,
           some
           as
           sacramēts
           only
           .
           Sacraments
           are
           those
           ,
           which
           are
           signes
           &
           tokēs
           of
           some
           general
           promised
           grace
           ,
           which
           alwaies
           really
           descendeth
           from
           God
           vnto
           the
           soule
           that
           duly
           receiueth
           thē
           :
           other
           significant
           tokēs
           are
           
           onely
           as
           sacraments
           ,
           yet
           no
           sacraments
           .
           Which
           is
           not
           our
           distinction
           but
           theirs
           ▪
           For
           concerning
           the
           Apostles
           imposition
           of
           handes
           ,
           
           these
           are
           their
           owne
           words
           ;
           
             Manuum
             signum
             hoc
             &
             quasi
             sacramentum
             vsurparunt
          
           ;
           They
           vsed
           this
           signe
           ,
           or
           as
           it
           were
           sacrament
           .
        
         
           2
           Concerning
           rites
           and
           ceremonies
           ,
           there
           may
           be
           fault
           ,
           either
           in
           the
           kinde
           ,
           or
           in
           the
           number
           and
           multitude
           of
           them
           .
           
           The
           first
           thing
           blamed
           about
           the
           kind
           of
           ours
           is
           ,
           that
           in
           many
           thinges
           we
           haue
           departed
           from
           the
           auncient
           simplicitie
           of
           Christ
           and
           his
           Apostles
           ,
           we
           haue
           embraced
           more
           outward
           statelinesse
           ,
           we
           haue
           those
           orders
           in
           the
           exercise
           of
           Religion
           ,
           which
           they
           who
           best
           pleased
           God
           and
           serued
           him
           most
           deuoutly
           neuer
           had
           .
           For
           it
           is
           out
           of
           doubt
           ,
           that
           the
           first
           state
           of
           thinges
           was
           best
           ,
           that
           in
           the
           prime
           of
           Christian
           Religion
           faith
           was
           soundest
           ,
           the
           scriptures
           of
           God
           were
           then
           best
           vnderstood
           by
           all
           men
           ,
           all
           parts
           of
           godlines
           did
           then
           most
           abound
           ▪
           and
           therefore
           it
           must
           needes
           follow
           ,
           that
           customes
           lawes
           and
           ordinances
           deuised
           since
           ,
           are
           not
           so
           good
           for
           the
           Church
           of
           Christ
           ;
           but
           the
           best
           way
           is
           to
           cut
           off
           later
           inuentions
           ,
           and
           to
           reduce
           thinges
           vnto
           the
           auntient
           state
           wherin
           at
           the
           first
           they
           were
           .
           Which
           rule
           or
           canō
           we
           hold
           to
           be
           either
           vncertain
           ,
           or
           at
           leastwise
           vnsufficient
           ;
           if
           not
           bothe
           .
           For
           in
           case
           it
           be
           certain
           ,
           hard
           it
           cannot
           be
           for
           them
           to
           shew
           vs
           ,
           where
           we
           shall
           finde
           it
           so
           exactly
           set
           downe
           ,
           that
           wee
           may
           say
           without
           all
           controuersie
           ,
           
             These
             were
             the
             orders
             of
             the
             Apostles
             times
             ,
             these
             wholly
             and
             onely
             ,
             neither
             fewer
             nor
             moe
             then
             these
             .
          
           True
           it
           is
           that
           many
           things
           of
           this
           nature
           be
           alluded
           vnto
           ,
           yea
           many
           thinges
           declared
           ,
           and
           many
           thinges
           necessarily
           collected
           out
           of
           the
           Apostles
           writings
           .
           But
           is
           it
           necessary
           that
           all
           the
           orders
           of
           the
           Church
           which
           were
           then
           in
           vse
           should
           be
           contained
           in
           their
           bookes
           ?
           Surely
           no.
           For
           if
           the
           tenor
           of
           their
           writinges
           be
           well
           obserued
           ,
           it
           shall
           vnto
           any
           man
           easily
           appeare
           ,
           that
           no
           more
           of
           them
           are
           there
           touched
           ,
           then
           were
           needfull
           to
           be
           spoken
           of
           somtimes
           by
           one
           occasion
           and
           sometimes
           by
           another
           .
           Will
           they
           allow
           then
           of
           any
           other
           records
           besides
           ?
           
           Well
           assured
           I
           am
           they
           are
           farre
           enough
           from
           acknowledging
           that
           the
           church
           ought
           to
           keepe
           any
           thing
           as
           Apostolicall
           ,
           which
           is
           not
           found
           in
           the
           Apostles
           writings
           ▪
           in
           what
           other
           recordes
           soeuer
           it
           be
           found
           .
           And
           therefore
           whereas
           S.
           Augustine
           affirmeth
           ,
           
           that
           those
           thinges
           which
           the
           whole
           Church
           of
           Christ
           doth
           hold
           ,
           may
           well
           be
           thought
           to
           bee
           Apostolicall
           ,
           although
           they
           be
           not
           found
           written
           ;
           this
           his
           iudgement
           they
           vtterly
           condemne
           .
           I
           will
           not
           here
           stand
           in
           defence
           of
           S.
           Augustines
           opinion
           ,
           which
           is
           that
           such
           thinges
           are
           indeede
           Apostolicall
           ;
           but
           yet
           with
           this
           exception
           ,
           vnlesse
           the
           decree
           of
           some
           generall
           councell
           haue
           happily
           caused
           them
           to
           be
           receiued
           :
           for
           of
           positiue
           lawes
           and
           orders
           receiued
           throughout
           the
           whole
           Christian
           world
           ,
           S.
           Augustine
           could
           imagine
           no
           other
           fountaine
           saue
           these
           two
           .
           But
           to
           let
           passe
           S.
           Augustine
           ,
           they
           who
           condemne
           him
           herein
           ,
           must
           needs
           confesse
           it
           a
           very
           vncertaine
           thing
           what
           the
           orders
           of
           the
           Church
           were
           in
           the
           Apostles
           times
           ,
           seeing
           the
           scriptures
           doe
           not
           mention
           them
           all
           ,
           
           and
           other
           records
           thereof
           besides
           they
           vtterly
           reiect
           .
           So
           that
           in
           tying
           the
           Church
           to
           the
           orders
           of
           the
           Apostles
           times
           ,
           they
           tie
           it
           to
           a
           maruellous
           vncertain
           rule
           ;
           vnlesse
           they
           require
           the
           obseruatiō
           of
           no
           orders
           but
           only
           those
           which
           are
           knowne
           to
           be
           Apostolicall
           by
           the
           Apostles
           owne
           writings
           .
           But
           then
           is
           not
           this
           their
           rule
           of
           such
           sufficiencie
           ,
           that
           we
           should
           vse
           it
           as
           a
           touchstone
           
           to
           trie
           the
           orders
           of
           the
           Church
           by
           for
           euer
           .
           Our
           ende
           ought
           alwaies
           to
           bee
           the
           same
           ;
           our
           waies
           and
           meanes
           thereunto
           not
           so
           .
           The
           glory
           of
           God
           and
           the
           good
           of
           his
           Church
           was
           the
           thing
           which
           the
           Apostles
           aymed
           at
           ,
           and
           therefore
           ought
           to
           bee
           the
           marke
           whereat
           we
           also
           leuell
           .
           But
           seeing
           those
           rites
           and
           orders
           may
           be
           at
           one
           time
           more
           ,
           which
           at
           an
           other
           are
           lesse
           auaileable
           vnto
           that
           purpose
           :
           what
           reason
           is
           there
           in
           these
           thinges
           to
           vrge
           the
           state
           of
           one
           onely
           age
           ,
           as
           a
           patterne
           for
           all
           to
           followe
           ?
           It
           is
           not
           I
           am
           right
           sure
           their
           meaning
           ,
           that
           we
           should
           now
           assemble
           our
           people
           to
           serue
           God
           in
           close
           &
           secret
           meetings
           ;
           or
           that
           common
           brookes
           or
           riuers
           should
           be
           vsed
           for
           places
           of
           baptisme
           ;
           or
           that
           the
           Eucharist
           should
           be
           ministred
           after
           meate
           ;
           or
           that
           the
           custome
           of
           Church
           feasting
           should
           bee
           renued
           ;
           or
           that
           all
           kinde
           of
           standing
           prouision
           for
           the
           ministrie
           should
           be
           vtterly
           taken
           away
           ,
           and
           their
           estate
           made
           againe
           dependent
           vpon
           the
           voluntary
           deuotion
           of
           men
           .
           In
           these
           thinges
           they
           easily
           perceiue
           how
           vnfit
           that
           were
           for
           the
           present
           ,
           which
           was
           for
           the
           first
           age
           conuenient
           enough
           .
           The
           faith
           zeale
           &
           godlines
           of
           former
           times
           is
           worthily
           had
           in
           honour
           :
           but
           doth
           this
           proue
           that
           the
           orders
           of
           the
           Church
           of
           Christ
           must
           bee
           still
           the
           selfesame
           with
           theirs
           ▪
           that
           nothing
           may
           be
           which
           was
           not
           then
           ,
           or
           that
           nothing
           which
           then
           was
           may
           lawfully
           since
           haue
           ceased
           ?
           They
           who
           recall
           the
           Church
           vnto
           that
           which
           was
           at
           the
           first
           ,
           must
           necessarily
           set
           boundes
           and
           limits
           vnto
           their
           speeches
           .
           If
           any
           thing
           haue
           bene
           receiued
           repugnant
           vnto
           that
           which
           was
           first
           deliuered
           ,
           the
           first
           things
           in
           this
           case
           must
           stand
           ,
           the
           last
           giue
           place
           vnto
           them
           .
           But
           where
           difference
           is
           without
           repugnancie
           ,
           that
           which
           hath
           bene
           can
           be
           no
           preiudice
           to
           that
           which
           is
           .
           Let
           the
           state
           of
           the
           people
           of
           God
           when
           they
           were
           in
           the
           house
           of
           bondage
           ,
           and
           their
           maner
           of
           seruing
           God
           in
           a
           strange
           land
           ,
           be
           compared
           with
           that
           which
           Canaan
           and
           Ierusalem
           did
           afford
           ,
           and
           who
           seeth
           not
           what
           huge
           difference
           there
           was
           betweene
           them
           ?
           In
           Aegypt
           it
           may
           be
           they
           were
           right
           glad
           to
           take
           some
           corner
           of
           a
           poore
           cottage
           ,
           &
           there
           to
           serue
           God
           vpon
           their
           knees
           ,
           peraduenture
           couered
           in
           dust
           and
           strawe
           sometimes
           .
           Neither
           were
           they
           therefore
           the
           lesse
           accepted
           of
           God
           ;
           but
           he
           was
           with
           them
           in
           all
           their
           afflictions
           ,
           and
           at
           the
           length
           by
           working
           their
           admirable
           deliuerance
           ,
           did
           testifie
           that
           they
           serued
           him
           not
           in
           vaine
           .
           Notwithstanding
           in
           the
           very
           desert
           they
           are
           no
           sooner
           possest
           of
           some
           little
           thing
           of
           their
           owne
           ,
           but
           a
           tabernacle
           is
           required
           at
           their
           handes
           .
           Beeing
           planted
           in
           the
           land
           of
           Canaan
           ,
           and
           hauing
           Dauid
           to
           be
           their
           King
           ,
           when
           the
           Lord
           had
           giuen
           him
           rest
           from
           all
           his
           enemies
           ,
           it
           greeued
           his
           religious
           minde
           to
           consider
           the
           growth
           of
           his
           owne
           estate
           and
           dignitie
           ,
           the
           affaires
           of
           religion
           continuing
           still
           in
           the
           former
           manner
           :
           
             Beholde
             now
             I
             dwell
             in
             an
             house
             of
             Cedar
             trees
             ,
          
           
           
             and
             the
             Arke
             of
             God
             remaineth
             still
             within
             curtaines
             .
          
           What
           hee
           did
           purpose
           ,
           it
           was
           the
           pleasure
           of
           God
           that
           Salomon
           his
           sonne
           should
           performe
           ,
           and
           performe
           it
           in
           maner
           suteable
           vnto
           their
           present
           ,
           nor
           their
           auncient
           estate
           and
           condition
           .
           For
           which
           cause
           Salomon
           writeth
           vnto
           the
           King
           of
           Tyrus
           ;
           
           
             The
             house
             which
             I
             build
             is
             great
             and
             wonderfull
             ;
             for
             great
             is
             our
             God
             aboue
             all
             Gods.
          
           Whereby
           it
           clearely
           appeareth
           ,
           that
           the
           orders
           of
           the
           Church
           of
           God
           may
           bee
           acceptable
           vnto
           him
           ,
           as
           well
           being
           framed
           sutable
           to
           the
           greatnes
           and
           dignitie
           of
           later
           ,
           as
           when
           they
           keepe
           the
           reuerend
           simplicitie
           of
           aunciente●
           times
           .
           Such
           dissimilitude
           therefore
           betweene
           vs
           and
           the
           Apostles
           of
           Christ
           ,
           in
           the
           order
           of
           some
           outward
           things
           ,
           is
           no
           argument
           of
           default
           .
        
         
         
           3
           Yea
           but
           wee
           haue
           framed
           our selues
           to
           the
           customes
           of
           the
           Church
           of
           Rome
           ;
           
           our
           orders
           and
           ceremonies
           are
           Papisticall
           .
           It
           is
           espied
           that
           our
           Church-founders
           were
           not
           so
           carefull
           as
           in
           this
           matter
           they
           should
           haue
           bene
           ,
           but
           contented
           themselues
           with
           such
           discipline
           as
           they
           took
           from
           the
           Church
           of
           Rome
           .
           Their
           error
           we
           ought
           to
           reforme
           by
           abolishing
           all
           Popish
           orders
           .
           There
           must
           bee
           no
           communion
           nor
           fellowship
           with
           Papistes
           ,
           
             neither
             in
             doctrine
             ,
             ceremonies
             ,
             nor
             gouernment
             .
          
           It
           is
           not
           enough
           that
           wee
           are
           deuided
           from
           the
           Church
           of
           Rome
           by
           the
           single
           wall
           of
           doctrine
           ,
           reteining
           as
           we
           do
           part
           of
           their
           ceremonies
           ,
           and
           almost
           their
           whole
           gouernment
           :
           but
           gouernment
           or
           ceremonies
           or
           whatsoeuer
           it
           be
           which
           is
           popish
           ,
           away
           with
           it
           .
           This
           is
           the
           thing
           they
           require
           in
           vs
           ,
           
           the
           vtter
           relinquishment
           of
           all
           thinges
           popish
           .
           Wherein
           to
           the
           ende
           wee
           may
           answer
           them
           according
           vnto
           their
           plaine
           direct
           meaning
           ,
           and
           not
           take
           aduantage
           of
           doubtfull
           speech
           ,
           whereby
           controuersies
           growe
           alwaies
           endlesse
           ;
           their
           maine
           position
           being
           this
           ,
           that
           
             nothing
             should
             bee
             placed
             in
             the
             Church
             but
             what
             God
             in
             his
             word
             hath
             commaunded
             ,
          
           
           they
           must
           of
           necessitie
           holde
           all
           for
           popish
           ,
           which
           the
           Church
           of
           Rome
           hath
           ouer
           and
           besides
           this
           .
           By
           popish
           orders
           ceremonies
           and
           gouernment
           they
           must
           therefore
           meane
           in
           euery
           of
           these
           so
           much
           ,
           as
           the
           church
           of
           Rome
           hath
           embraced
           without
           commandement
           of
           Gods
           word
           :
           so
           that
           whatsoeuer
           such
           thing
           we
           haue
           ,
           if
           the
           Church
           of
           Rome
           haue
           it
           also
           ;
           it
           goeth
           vnder
           the
           name
           of
           those
           thinges
           that
           are
           Popish
           ,
           yea
           although
           it
           be
           lawfull
           ,
           although
           agreeable
           to
           the
           word
           of
           God.
           For
           so
           they
           plainely
           affirme
           saying
           :
           
           
             Although
             the
             formes
             and
             ceremonies
             which
             they
          
           (
           the
           Church
           of
           Rome
           )
           
             vsed
             were
             not
             vnlawfull
             ,
             and
             that
             they
             contained
             nothing
             which
             is
             not
             agreeable
             to
             the
             word
             of
             God
             ;
             yet
             notwithstanding
             neither
             the
             word
             of
             God
             ,
             nor
             reason
             ,
             nor
             the
             examples
             of
             the
             eldest
             Churches
             both
             Iewish
             and
             Christian
             ;
             do
             permit
             vs
             to
             vse
             the
             same
             formes
             and
             ceremonies
             ,
             being
             neither
             commanded
             of
             God
             ,
             neither
             such
             as
             there
             may
             not
             as
             good
             as
             they
             and
             rather
             better
             be
             established
             .
          
           The
           question
           therefore
           is
           ,
           whether
           we
           may
           follow
           the
           Church
           of
           Rome
           in
           those
           orders
           ,
           rites
           and
           ceremonies
           ,
           wherein
           wee
           doe
           not
           thinke
           them
           blameable
           ;
           or
           else
           ought
           to
           deuise
           others
           ,
           and
           to
           haue
           no
           conformitie
           with
           them
           ,
           no
           not
           as
           much
           as
           in
           these
           thinges
           .
           In
           this
           sense
           and
           construction
           therefore
           as
           they
           affirme
           ,
           so
           we
           denie
           ,
           that
           whatsoeuer
           is
           popish
           wee
           ought
           to
           abrogate
           .
           Their
           arguments
           to
           proue
           that
           generally
           all
           popish
           orders
           and
           ceremonies
           ought
           to
           be
           cleane
           abolished
           ,
           are
           in
           summe
           these
           ?
           
             First
             whereas
             wee
             allow
             the
             iudgement
             of
             Saint
             Augustine
             ,
          
           
           
             that
             touching
             those
             thinges
             of
             this
             kinde
             which
             are
             not
             commaunded
             or
             forbidden
             in
             the
             scripture
             ,
             wee
             are
             to
             obserue
             the
             custome
             of
             the
             people
             of
             God
             ,
             and
             decree
             of
             our
             forefathers
             :
             how
             can
             we
             retaine
             the
             customes
             and
             constitutions
             of
             the
             Papistes
             in
             such
             things
             ,
             who
             were
             neither
             the
             people
             of
             God
             nor
             our
             forefathers
             ?
          
           Secondly
           
             although
             the
             formes
             and
             ceremonies
             of
             the
             Church
             of
             Rome
             were
             not
             vnlawfull
             ,
             neither
             did
             containe
             any
             thing
             which
             is
             not
             agreeable
             to
             the
             word
             of
             God
          
           ;
           
           
             yet
             neither
             the
             worde
             of
             God
             ,
             nor
             the
             example
             of
             the
             Eldest
             Churches
             of
             God
             ,
             nor
             reason
             doe
             permit
             vs
             to
             vse
             the
             same
          
           ;
           they
           being
           heretiques
           ,
           and
           so
           neare
           about
           vs
           ,
           
             and
             their
             orders
             beeing
             neither
             commaunded
             of
             God
             ,
             nor
             yet
             such
             but
             that
             as
             good
             or
             rather
             better
             may
             be
             established
             .
             It
             is
             against
             the
             word
             of
             God
             ,
             to
             haue
             conformitie
             with
             the
             Church
             of
             Rome
             in
             such
             things
             ;
             as
             appeareth
             in
             that
             the
             wisdome
             of
             God
             hath
             thought
             it
             a
             good
             way
             to
             keepe
             his
             people
             from
             infection
             of
             Idolatry
             and
             superstition
             ,
             by
             seuering
             them
             from
             idolaters
             in
             outward
             ceremonies
             ;
             and
             therefore
             hath
             forbidden
             them
             to
             doe
             thinges
             which
             are
             in
             themselues
             very
             
             lawfull
             to
             be
             done
             :
             And
             further
             whereas
             the
             Lorde
             was
             carefull
             to
             seuer
             them
             by
             ceremonies
             from
             other
             nations
             ;
             yet
             was
             he
             not
             so
             careful
             to
             seuer
             them
             from
             any
             ,
             as
             from
             the
             Aegyptians
             amongst
             whom
             they
             liued
             ,
             and
             from
             those
             nations
             which
             were
             next
             neighbours
             vnto
             them
             ,
             because
             from
             thē
             was
             the
             greatest
             feare
             of
             infection
             .
          
           So
           that
           following
           the
           course
           which
           the
           wisdom
           of
           God
           doth
           teach
           ,
           
           
             it
             were
             more
             safe
             for
             vs
             to
             cōforme
             our
             indifferent
             ceremonies
             to
             the
             Turkes
             which
             are
             farre
             off
             ,
             then
             to
             the
             Papists
             which
             are
             so
             neare
             .
             Touching
             the
             example
             of
             the
             eldest
             Churches
             of
             God
             ,
             in
             one
             councell
             it
             was
             decreed
             ,
             that
             Christians
             should
             not
             decke
             their
             houses
             with
             baye
             leaues
             and
             greene
             boughes
             ,
             because
             the
             Pagans
             did
             vse
             so
             to
             doe
             ;
             and
             that
             they
             should
             not
             rest
             from
             their
             labours
             those
             daies
             that
             the
             Pagans
             did
             ,
             that
             they
             should
             not
             keepe
             the
             first
             day
             of
             euery
             month
             as
             they
             did
             .
          
           
           
             Another
             councell
             decreed
             ,
             that
             Christians
             should
             not
             celebrate
             feastes
             on
             the
             birth
             daies
             of
             the
             Martyrs
             ,
             because
             it
             was
             the
             manner
             of
             the
             heathē
             .
             O
             saith
             Tertullian
             ,
             better
             is
             the
             religion
             of
             the
          
           Heathen
           :
           
             for
             they
             vse
             no
             solemnitie
             of
             the
             Christians
             ,
             neither
             the
             Lordes
             daye
             ,
             neither
             the
             Pentecost
             ,
             and
             if
             they
             knew
             them
             ▪
             they
             would
             haue
             nothing
             to
             doe
             with
             them
          
           ;
           
           
             for
             they
             would
             be
             afraide
             least
             they
             should
             seeme
             Christians
             :
             but
             we
             are
             not
             afraid
             to
             be
             called
             heathen
             .
             The
             same
             Tertullian
             would
             not
             haue
             Christians
             to
             sit
             after
             they
             had
             prayed
             ,
             
             because
             the
             Idolaters
             did
             so
             .
             Whereby
             it
             appeareth
             ,
             that
             both
             of
             particular
             men
             and
             of
             councels
             ,
             in
             making
             or
             abolishing
             of
             ceremonies
             heed
             hath
             bene
             taken
             that
             the
             Christians
             should
             not
             be
             like
             the
             Idolaters
             ,
             no
             not
             in
             those
             thinges
             which
             of
             themselues
             are
             most
             indifferent
             to
             b●
             vsed
             or
             not
             vsed
             .
             The
             same
             cōformitie
             is
             not
             lesse
             opposite
             vnto
             reason
             ;
             first
             in
             as
             much
             as
             Contraries
             must
             be
             cured
             by
             their
             contraries
             ;
             and
             therefore
             Poperie
             being
             Antichristianitie
             is
             not
             healed
             ,
             but
             by
             establishment
             of
             orders
             thereunto
             opposite
             .
             The
             way
             to
             bring
             a
             drunken
             mā
             to
             sobrietie
             ,
             is
             to
             carry
             him
             as
             far
             frō
             excesse
             of
             drink
             as
             may
             be
             .
             To
             rectifie
             a
             crooked
             sticke
             ,
             we
             bend
             it
             on
             the
             contrary
             side
             ,
             as
             farre
             as
             it
             was
             at
             the
             first
             on
             that
             side
             from
             whence
             we
             drawe
             it
             ;
             and
             so
             it
             commeth
             in
             the
             ende
             to
             a
             middle
             betweene
             both
             ,
             which
             is
             perfect
             straightnes
             .
             Vtter
             Inconformitie
             therefore
             with
             the
             Church
             of
             Rome
             in
             these
             thinges
             ,
             is
             the
             best
             and
             surest
             policie
             which
             the
             Church
             can
             vse
             .
             While
             we
             vse
             their
             ceremonies
             ,
             they
             take
             occasion
             to
             blaspheme
             ,
             saying
             that
             our
             religion
             cannot
             stand
             by
             it selfe
             ,
             vnlesse
             it
             leane
             vpon
             the
             staffe
             of
             their
             ceremonies
             .
             They
             hereby
             conceiue
             great
             hope
             of
             hauing
             the
             rest
             of
             their
             popery
             in
             the
             end
             ,
             which
             hope
             causeth
             them
             to
             be
             more
             frozen
             in
             their
             wickednesse
             .
          
           
           
             Neither
             is
             it
             without
             cause
             that
             they
             haue
             this
             hope
             ,
             cōsidering
             that
             which
             maister
             Bucer
             noteth
             vpō
             the
             18.
             of
             Saint
             Mathew
             ,
             that
             where
             these
             thinges
             haue
             bene
             left
             ,
             Popery
             hath
             returned
             ;
             but
             on
             the
             other
             part
             in
             places
             which
             haue
             bene
             cleansed
             of
             these
             thinges
             ,
             it
             hath
             not
             yet
             bene
             seene
             that
             it
             hath
             had
             any
             entrance
             .
             None
             make
             such
             clamors
             for
             these
             ceremonies
             ,
             
             as
             the
             Papists
             and
             those
             whom
             they
             suborne
             ;
             a
             manifest
             token
             how
             much
             they
             triumph
             and
             ioy
             in
             these
             thinges
             .
             They
             breede
             griefe
             of
             minde
             in
             a
             number
             that
             are
             godly
             minded
             ,
             and
             haue
             Antichristianitie
             in
             such
             detestation
             ,
             that
             their
             mindes
             are
             martyred
             with
             the
             very
             sight
             of
             them
             in
             the
             Church
             .
             Such
             godly
             brethren
             we
             ought
             not
             thus
             to
             grieue
             with
             vnprofitable
             ceremonies
             ,
             yea
             ceremonies
             wherein
             there
             is
             not
             onely
             no
             profit
             ,
          
           
           
             but
             also
             daunger
             of
             great
             hurt
             that
             may
             growe
             to
             the
             Church
             by
             infection
             ,
             which
             popish
             ceremonies
             are
             meanes
             to
             breede
             .
          
           This
           in
           effect
           is
           the
           summe
           and
           substance
           of
           that
           which
           they
           bring
           by
           way
           of
           oppositiō
           against
           those
           orders
           which
           we
           haue
           commō
           with
           the
           church
           of
           Rome
           ;
           these
           are
           the
           reasons
           wherewith
           they
           would
           proue
           our
           ceremonies
           in
           that
           respect
           worthy
           of
           blame
           .
        
         
         
           
           4
           Before
           we
           answere
           vnto
           these
           thinges
           ,
           we
           are
           to
           cut
           off
           that
           ,
           wherunto
           they
           from
           whom
           these
           obiections
           proceed
           ,
           do
           oftentimes
           flie
           for
           defence
           and
           succor
           ,
           when
           the
           force
           and
           strength
           of
           their
           argumēts
           is
           elided
           .
           For
           the
           ceremonies
           in
           vse
           amōgst
           vs
           ,
           being
           in
           no
           other
           respect
           retained
           ,
           sauing
           onely
           for
           that
           to
           retaine
           thē
           is
           to
           our
           seeming
           good
           and
           profitable
           ,
           yea
           so
           profitable
           and
           so
           good
           ,
           that
           if
           we
           had
           either
           simply
           taken
           them
           cleane
           away
           ,
           or
           els
           remoued
           them
           so
           as
           to
           place
           in
           their
           stead
           others
           ,
           we
           had
           done
           worse
           :
           the
           plaine
           &
           direct
           way
           against
           vs
           herein
           had
           bin
           only
           to
           proue
           ,
           that
           all
           such
           ceremonies
           as
           they
           require
           to
           be
           abolished
           are
           retained
           by
           vs
           with
           the
           hurt
           of
           the
           Church
           ,
           or
           with
           lesse
           benefit
           thē
           the
           abolishmēt
           of
           thē
           would
           bring
           .
           But
           for
           as
           much
           as
           they
           saw
           how
           hardly
           they
           should
           be
           able
           to
           perform
           this
           ;
           they
           took
           a
           more
           compendious
           way
           ,
           traducing
           the
           ceremonies
           of
           our
           church
           vnder
           the
           name
           of
           being
           popish
           .
           The
           cause
           why
           this
           way
           seemed
           better
           vnto
           them
           was
           ,
           for
           that
           the
           name
           of
           Popery
           is
           more
           odious
           then
           very
           Paganisme
           amongst
           diuers
           of
           the
           more
           simple
           sorte
           ;
           so
           as
           whatsoeuer
           they
           heare
           named
           popish
           ,
           they
           presently
           conceiue
           deepe
           hatred
           against
           it
           ,
           imagining
           there
           cā
           be
           nothing
           cōtained
           in
           that
           name
           ,
           but
           needs
           it
           must
           be
           exceeding
           detestable
           .
           The
           eares
           of
           the
           people
           they
           haue
           therfore
           filled
           with
           strong
           clamor
           ;
           
             The
             church
             of
             Englād
             is
             fraught
             with
             popish
             ceremonies
             :
             They
             that
             fauour
             the
             cause
             of
             reformatiō
             ,
             maintaine
             nothing
             but
             the
             sinceritie
             of
             the
             Gospel
             of
             Iesus
             Christ
             :
             All
             such
             as
             withstand
             them
             ,
             fight
             for
             the
             lawes
             of
             his
             sworne
             enemie
             ,
             vphold
             the
             filthy
             reliques
             of
             Antichrist
             ;
             and
             are
             defenders
             of
             that
             which
             is
             popish
             .
          
           These
           are
           the
           notes
           wherewith
           are
           drawn
           from
           the
           harts
           of
           the
           multitude
           so
           many
           sighs
           ;
           with
           these
           tunes
           their
           mindes
           are
           exasperated
           against
           the
           lawfull
           guides
           and
           gouernours
           of
           their
           souls
           ;
           these
           are
           the
           voices
           that
           fil
           thē
           with
           general
           discōtentment
           ,
           as
           though
           the
           bosome
           of
           that
           famous
           Church
           wherin
           they
           liue
           ,
           were
           more
           noysome
           then
           any
           dungeon
           .
           But
           when
           the
           authors
           of
           so
           scandalous
           incantations
           are
           examined
           and
           called
           to
           account
           how
           they
           can
           iustifie
           such
           their
           dealings
           ;
           when
           they
           are
           vrged
           directly
           to
           answere
           ,
           whether
           it
           be
           lawfull
           for
           vs
           to
           vse
           any
           such
           ceremonies
           as
           the
           Church
           of
           Rome
           vseth
           ,
           
           although
           the
           same
           be
           not
           cōmanded
           in
           the
           word
           of
           God
           ;
           being
           driuen
           to
           see
           that
           the
           vse
           of
           some
           such
           ceremonies
           must
           of
           necessitie
           be
           granted
           lawfull
           ,
           they
           go
           about
           to
           make
           vs
           beleeue
           that
           they
           are
           iust
           of
           the
           same
           opinion
           ,
           and
           that
           they
           only
           think
           such
           ceremonies
           are
           not
           to
           be
           vsed
           when
           they
           are
           vnprofitable
           ,
           or
           when
           as
           good
           or
           better
           may
           be
           established
           .
           Which
           answer
           is
           both
           idle
           in
           regard
           of
           vs
           ,
           and
           also
           repugnant
           to
           themselues
           .
           It
           is
           in
           regard
           of
           vs
           very
           vaine
           to
           make
           this
           answere
           ,
           because
           they
           know
           that
           what
           ceremonies
           we
           retaine
           common
           vnto
           the
           Church
           of
           Rome
           ,
           wee
           therefore
           retaine
           them
           ,
           for
           that
           we
           iudge
           them
           to
           be
           profitable
           ,
           and
           to
           be
           such
           that
           others
           in
           stead
           of
           them
           would
           be
           worse
           .
           So
           that
           when
           they
           say
           that
           we
           ought
           to
           abrogate
           such
           Romish
           ceremonies
           as
           are
           vnprofitable
           ,
           or
           els
           might
           haue
           other
           more
           profitable
           in
           their
           stead
           ;
           they
           trifle
           and
           they
           beat
           the
           aire
           about
           nothing
           which
           toucheth
           vs
           ,
           vnlesse
           they
           meane
           that
           wee
           ought
           to
           abrogate
           all
           Romish
           ceremonies
           ,
           which
           in
           their
           iudgement
           haue
           either
           no
           vse
           ,
           or
           lesse
           vse
           then
           some
           other
           might
           haue
           .
           But
           then
           must
           they
           shewe
           some
           commission
           ,
           wherby
           they
           are
           authorized
           to
           sit
           as
           iudges
           ,
           
           and
           we
           required
           to
           take
           their
           iudgement
           for
           good
           in
           this
           case
           .
           Otherwise
           their
           sentences
           will
           not
           be
           greatly
           regarded
           ,
           when
           they
           oppose
           their
           
             Me
             thinketh
          
           vnto
           the
           orders
           of
           the
           Church
           of
           England
           :
           as
           in
           the
           question
           about
           surplesses
           one
           of
           them
           doth
           ;
           
             If
             we
             looke
             to
             the
             colour
             ,
             blacke
             me
             thinketh
             is
             more
             decent
             ;
             if
             to
             the
             forme
             ,
             a
             garment
             downe
             to
             the
             foote
             hath
             a
             great
             deale
             more
             cōlinesse
             in
             it
             .
          
           
           If
           they
           thinke
           that
           we
           ought
           to
           proue
           the
           ceremonies
           cōmodious
           which
           we
           haue
           reteined
           ,
           they
           do
           in
           this
           point
           very
           greatly
           deceiue
           themselues
           .
           For
           in
           all
           right
           &
           equity
           ;
           that
           which
           the
           Church
           hath
           receiued
           &
           held
           so
           long
           for
           good
           ,
           that
           which
           publique
           approbation
           hath
           ratified
           ,
           must
           cary
           the
           benefit
           of
           presumption
           with
           it
           to
           be
           accompted
           meet
           and
           conuenient
           .
           
           They
           which
           haue
           stood
           vp
           as
           yesterday
           to
           challenge
           it
           of
           defect
           ,
           must
           proue
           their
           challenge
           .
           If
           we
           being
           defendants
           do
           answer
           ,
           that
           the
           ceremonies
           in
           question
           are
           godly
           ,
           comely
           ,
           decent
           ,
           profitable
           for
           the
           Church
           ▪
           their
           reply
           is
           childish
           &
           vnorderly
           to
           say
           ,
           that
           we
           demaund
           the
           thing
           in
           question
           ,
           &
           shew
           the
           pouerty
           of
           our
           cause
           ,
           the
           goodnes
           wherof
           we
           are
           faine
           to
           begge
           that
           our
           aduersaries
           would
           graunt
           .
           For
           on
           our
           part
           this
           must
           be
           the
           aunswere
           ,
           which
           orderly
           proceeding
           doth
           require
           .
           The
           burthen
           of
           prouing
           doth
           rest
           on
           them
           .
           In
           them
           it
           is
           friuolous
           to
           say
           ,
           we
           ought
           not
           to
           vse
           bad
           ceremonies
           of
           the
           Church
           of
           Rome
           ,
           and
           presume
           all
           such
           bad
           as
           it
           pleaseth
           themselues
           to
           dislike
           ;
           vnlesse
           we
           can
           perswade
           them
           the
           contrary
           .
           Besides
           ,
           they
           are
           herin
           opposite
           also
           to
           themselues
           .
           For
           what
           one
           thing
           is
           so
           common
           with
           thē
           ,
           as
           to
           vse
           the
           custome
           of
           the
           Church
           of
           Rome
           for
           an
           argument
           to
           proue
           ,
           that
           such
           &
           such
           ceremonies
           cānot
           be
           good
           &
           profitable
           for
           vs
           ,
           in
           as
           much
           as
           that
           church
           vseth
           them
           ?
           Which
           vsual
           kind
           of
           disputing
           ,
           sheweth
           that
           they
           do
           not
           disallow
           onely
           those
           Romish
           ceremonies
           which
           are
           vnprofitable
           ,
           
           but
           count
           all
           vnprofitable
           which
           are
           Romish
           ;
           that
           is
           to
           say
           ,
           which
           haue
           bene
           deuised
           by
           the
           Church
           of
           Rome
           ,
           or
           which
           are
           vsed
           in
           that
           Church
           ,
           and
           not
           prescribed
           in
           the
           word
           of
           God.
           For
           this
           is
           the
           onely
           limitation
           which
           they
           can
           vse
           sutable
           vnto
           their
           other
           positions
           .
           And
           therefore
           the
           cause
           which
           they
           yeeld
           ,
           why
           they
           hold
           it
           lawfull
           to
           reteine
           in
           Doctrine
           and
           in
           Discipline
           some
           things
           as
           good
           ,
           which
           yet
           are
           common
           to
           the
           Church
           of
           Rome
           ,
           is
           for
           that
           those
           good
           things
           are
           perpetual
           commandements
           ,
           in
           whose
           place
           no
           other
           can
           come
           ;
           but
           ceremonies
           are
           changeable
           .
           So
           that
           their
           iudgement
           in
           truth
           is
           ,
           that
           whatsoeuer
           by
           the
           word
           of
           God
           is
           not
           changeable
           in
           the
           Church
           of
           Rome
           ,
           that
           Churches
           vsing
           is
           a
           cause
           ,
           why
           reformed
           Churches
           ought
           to
           change
           it
           ,
           and
           not
           to
           thinke
           it
           good
           or
           profitable
           .
           And
           least
           we
           seeme
           to
           father
           any
           thing
           vpon
           them
           more
           thē
           is
           properly
           their
           owne
           ,
           let
           them
           reade
           euen
           their
           owne
           words
           ,
           where
           they
           complaine
           that
           
             we
             are
             thus
             constrained
             to
             be
             like
             vnto
             the
             Papists
             in
             Any
             their
             ceremonies
          
           ;
           yea
           they
           vrge
           that
           this
           cause
           although
           it
           were
           alone
           ,
           
           ought
           to
           moue
           them
           to
           whom
           that
           belongeth
           to
           do
           thē
           away
           ,
           
             for
             as
             much
             as
             they
             are
             their
             ceremonies
             ,
          
           and
           that
           the
           B.
           of
           Salisbury
           doth
           iustifie
           this
           their
           complaint
           .
           The
           clause
           is
           vntrue
           which
           they
           adde
           concerning
           the
           B.
           of
           Salisbury
           ;
           but
           the
           sentence
           doth
           shew
           ,
           that
           we
           do
           them
           no
           wrōg
           in
           setting
           downe
           the
           state
           of
           the
           question
           betweene
           vs
           thus
           ;
           Whether
           we
           ought
           to
           abolish
           out
           of
           the
           Church
           of
           England
           all
           such
           orders
           ,
           rites
           and
           ceremonies
           ,
           as
           are
           established
           in
           the
           Church
           of
           Rome
           ,
           and
           are
           not
           prescribed
           in
           the
           word
           of
           God.
           
           For
           the
           affirmatiue
           whereof
           we
           are
           now
           to
           answer
           such
           proofes
           of
           theirs
           as
           haue
           bene
           before
           alleaged
           .
        
         
           5
           Let
           the
           Church
           of
           Rome
           be
           what
           it
           will
           ,
           
           let
           them
           that
           are
           of
           it
           be
           the
           people
           of
           God
           and
           our
           fathers
           in
           the
           Christian
           faith
           ,
           or
           let
           them
           be
           otherwise
           ,
           hold
           them
           for
           Catholiques
           ,
           or
           hold
           them
           for
           heretiques
           ,
           it
           is
           not
           a
           thing
           either
           one
           way
           or
           other
           in
           this
           present
           question
           greatly
           material
           .
           Our
           conformity
           with
           thē
           in
           such
           things
           as
           haue
           bene
           proposed
           ,
           is
           not
           proued
           as
           yet
           vnlawfull
           by
           all
           this
           S.
           Augustine
           hath
           said
           ,
           yea
           and
           we
           haue
           allowed
           his
           saying
           ;
           
             That
             the
             custome
             of
             the
             people
             of
             God
             ,
             and
             the
             decrees
             of
             our
             forefathers
             are
             to
             be
             kept
             ,
             touching
             those
             things
             wherof
             the
             scripture
             hath
             neither
             one
             way
             nor
             other
             giuen
             vs
             any
             charge
             .
          
           What
           then
           ?
           Doth
           it
           here
           therfore
           follow
           ,
           that
           they
           being
           neither
           the
           people
           of
           God
           nor
           our
           forefathers
           ,
           are
           for
           that
           cause
           in
           nothing
           to
           be
           followed
           ?
           This
           consequent
           were
           good
           ,
           if
           so
           be
           it
           were
           graunted
           ,
           that
           onely
           the
           custome
           of
           the
           people
           of
           God
           &
           the
           decrees
           of
           our
           forefathers
           are
           in
           such
           case
           to
           be
           obserued
           .
           But
           then
           should
           no
           other
           kind
           of
           later
           laws
           in
           the
           church
           be
           good
           ,
           which
           were
           a
           grosse
           absurdity
           to
           think
           .
           
             S.
             Augustines
          
           speech
           therefore
           doth
           import
           ,
           that
           where
           we
           haue
           no
           diuine
           precept
           ,
           if
           yet
           we
           haue
           the
           custome
           of
           the
           people
           of
           God
           ,
           or
           a
           decree
           of
           our
           forefathers
           ;
           this
           is
           a
           law
           and
           must
           be
           kept
           .
           Notwithstanding
           it
           is
           not
           denied
           ,
           but
           that
           we
           lawfully
           may
           obserue
           the
           positiue
           constitutions
           of
           our
           owne
           Churches
           ,
           although
           the
           same
           were
           but
           yesterday
           made
           by
           our selues
           alone
           .
           Nor
           is
           there
           any
           thing
           in
           this
           to
           proue
           ,
           that
           the
           Church
           of
           England
           might
           not
           by
           law
           receiue
           orders
           ,
           rites
           or
           customes
           from
           the
           Church
           of
           Rome
           ,
           although
           they
           were
           neither
           the
           people
           of
           God
           nor
           yet
           our
           forefathers
           .
           How
           much
           lesse
           when
           we
           haue
           receiued
           from
           them
           nothing
           ,
           but
           that
           which
           they
           did
           themselues
           receiue
           from
           such
           ,
           as
           we
           cannot
           deny
           to
           haue
           bene
           the
           people
           of
           God
           ,
           yea
           such
           as
           either
           we
           must
           acknowledge
           for
           our
           owne
           forefathers
           ,
           or
           else
           disdaine
           the
           race
           of
           Christ
           ?
        
         
           6
           The
           rites
           and
           orders
           wherein
           we
           follow
           the
           Church
           of
           Rome
           ,
           
           are
           of
           no
           other
           kind
           thē
           such
           as
           the
           Church
           of
           Geneua
           it selfe
           doth
           follow
           thē
           in
           .
           We
           follow
           the
           church
           of
           Rome
           in
           moe
           things
           ;
           yet
           they
           in
           some
           things
           of
           the
           same
           nature
           about
           which
           our
           present
           controuersie
           is
           :
           so
           that
           the
           difference
           is
           not
           in
           the
           kind
           ,
           but
           in
           the
           number
           of
           rites
           only
           ,
           wherein
           they
           and
           we
           do
           follow
           the
           Church
           of
           Rome
           .
           The
           vse
           of
           wafer-cakes
           ,
           the
           custom
           of
           godfathers
           &
           godmothers
           in
           baptisme
           ,
           are
           things
           not
           commanded
           nor
           forbidden
           in
           scripture
           ;
           things
           which
           haue
           bene
           of
           old
           ,
           &
           are
           reteined
           in
           the
           Church
           of
           Rome
           euen
           at
           this
           very
           hower
           .
           Is
           conformity
           with
           Rome
           in
           such
           things
           a
           blemish
           vnto
           the
           Church
           of
           England
           ,
           &
           vnto
           Churches
           abroad
           an
           ornament
           ?
           Let
           thē
           ,
           if
           not
           for
           the
           reuerence
           they
           ow
           vnto
           this
           Church
           ,
           in
           the
           bowels
           wherof
           they
           haue
           receiued
           I
           trust
           that
           pretious
           and
           blessed
           vigor
           ,
           which
           shall
           quicken
           thē
           to
           eternall
           life
           ;
           yet
           at
           the
           leastwise
           for
           the
           singular
           affection
           which
           they
           do
           beare
           towards
           others
           ,
           take
           heed
           how
           they
           strike
           ,
           least
           they
           wound
           whom
           they
           would
           not
           .
           For
           vndoubtedly
           it
           cutteth
           deeper
           thē
           they
           are
           aware
           of
           ,
           whē
           they
           plead
           that
           euē
           such
           ceremonis
           of
           the
           church
           of
           Rome
           ,
           as
           cōteine
           in
           thē
           nothing
           which
           is
           not
           of
           it selfe
           agreeable
           to
           the
           word
           of
           God
           ,
           ought
           neuerthelesse
           to
           be
           abolished
           ;
           and
           that
           neither
           the
           word
           of
           God
           ,
           nor
           reason
           ,
           nor
           the
           examples
           of
           the
           eldest
           Churches
           ,
           do
           permit
           the
           Church
           of
           Rome
           to
           be
           therin
           followed
           .
           Heretiques
           they
           are
           ,
           &
           they
           are
           our
           neighbors
           .
           By
           vs
           and
           amongst
           vs
           they
           lead
           their
           liues
           .
           But
           what
           then
           ?
           Therfore
           no
           ceremony
           
           of
           theirs
           lawfull
           for
           vs
           to
           vse
           ?
           W●●ust
           yeeld
           and
           will
           that
           none
           are
           lawfull
           ,
           
           if
           God
           himself
           be
           a
           precedēt
           against
           the
           vse
           of
           any
           .
           But
           how
           appeareth
           it
           that
           God
           is
           so
           ?
           Hereby
           they
           say
           it
           doth
           appeare
           ,
           in
           that
           
             God
             seuered
             his
             people
             from
             the
          
           Heathens
           ,
           
             but
             specially
             from
             the
          
           Aegyptians
           ,
           
             and
             such
             nations
             as
             were
             neerest
             neighbors
             vnto
             them
             ,
             by
             forbidding
             them
             to
             do
             those
             things
             ,
             
             which
             were
             in
             themselues
             very
             lawfull
             to
             be
             done
             ,
             yea
             very
             profitable
             some
             and
             incommodious
             to
             be
             forborne
             :
             such
             things
             it
             pleased
             God
             to
             forbid
             them
             ,
             only
             because
             those
          
           Heathens
           
             did
             them
             ,
             with
             whom
             conformity
             in
             the
             same
             things
             might
             haue
             bred
             infection
             .
             Thus
             in
             shauing
             ,
             cutting
             ,
             apparell
             wearing
             ,
          
           
           
             yea
             in
             sundry
             kinds
             of
             meates
             also
             ,
             swines
             flesh
             ,
             conies
             ,
             and
             such
             like
             ,
             they
             were
             forbidden
             to
             do
             so
             and
             so
             ,
             because
             the
             Gentiles
             did
             so
             .
             And
             the
             end
             why
             God
             forbad
             them
             such
             things
             was
             ,
          
           
           
             to
             seuer
             them
             for
             feare
             of
             infection
             by
             a
             great
             and
             an
             high
             wall
             from
             other
             nations
             ,
          
           
           
             as
             S.
             Paul
             teacheth
          
           .
           The
           cause
           of
           more
           carefull
           separation
           from
           the
           neerest
           nations
           ,
           was
           the
           greatnesse
           of
           danger
           to
           be
           especially
           by
           them
           infected
           .
           Now
           Papists
           are
           to
           vs
           as
           those
           nations
           were
           vnto
           Israell
           .
           Therefore
           if
           the
           wisdome
           of
           God
           be
           our
           guide
           ,
           we
           cannot
           allow
           conformity
           with
           them
           ,
           no
           not
           in
           any
           such
           indifferent
           ceremonie
           .
           Our
           direct
           answer
           hereunto
           is
           ,
           that
           for
           any
           thing
           here
           alleaged
           we
           may
           still
           doubt
           ,
           whether
           the
           Lord
           in
           all
           such
           indifferēt
           ceremonies
           as
           those
           whereof
           we
           dispute
           ,
           did
           frame
           his
           people
           of
           set
           purpose
           vnto
           any
           vtter
           dissimilitude
           ,
           either
           with
           Aegyptians
           ,
           or
           with
           any
           other
           nation
           else
           .
           And
           if
           God
           did
           not
           forbid
           them
           all
           such
           indifferent
           ceremonies
           ;
           then
           our
           conformity
           with
           the
           Church
           of
           Rome
           in
           some
           such
           is
           not
           hitherto
           as
           yet
           disproued
           ,
           although
           Papists
           were
           vnto
           vs
           as
           those
           heathens
           were
           vnto
           Israell
           .
           
             After
             the
             doings
             of
             the
             land
             of
             Aegypt
             ,
          
           
           
             wherein
             you
             dwelt
             ,
             ye
             shall
             not
             do
             ,
             saith
             the
             Lord
             ;
             and
             after
             the
             maner
             of
             the
             land
             of
             Canaan
             ,
             whether
             I
             will
             bring
             you
             ,
             shall
             ye
             not
             do
             ,
             neither
             walke
             in
             their
             ordinances
             :
             Do
             after
             my
             iudgements
             ,
             and
             keepe
             my
             ordinances
             to
             walke
             therein
             :
             I
             am
             the
             Lord
             your
             God.
          
           The
           speech
           is
           indefinite
           ,
           
             ye
             shall
             not
             be
             like
             them
          
           :
           It
           is
           not
           generall
           ,
           
             ye
             shall
             not
             be
             like
             them
             in
             any
             thing
             ,
             or
             like
             vnto
             them
             in
             any
             thing
             indifferent
             ,
             or
             like
             vnto
             them
             in
             any
             indifferent
             ceremony
             of
             theirs
             .
          
           Seeing
           therefore
           it
           is
           not
           set
           downe
           how
           farre
           the
           bounds
           of
           his
           speech
           concerning
           dissimilitude
           should
           reach
           ;
           how
           can
           any
           man
           assure
           vs
           ,
           that
           it
           extēdeth
           farder
           then
           to
           those
           things
           only
           ,
           wherin
           the
           nations
           there
           mentioned
           were
           idolatrous
           ,
           or
           did
           against
           that
           which
           the
           law
           of
           God
           commandeth
           ?
           Nay
           doth
           it
           not
           seem
           a
           thing
           very
           probable
           ,
           that
           God
           doth
           purposely
           adde
           ,
           
             Do
             after
             my
             iudgements
          
           ;
           as
           giuing
           therby
           to
           vnderstād
           ,
           that
           his
           meaning
           in
           the
           former
           sentence
           was
           but
           to
           bar
           similitude
           in
           such
           things
           ,
           as
           were
           repugnant
           vnto
           the
           ordinances
           ,
           lawes
           and
           statutes
           which
           he
           had
           giuen
           ▪
           Aegyptians
           and
           Cananites
           are
           for
           example
           sake
           named
           vnto
           them
           ,
           because
           the
           customes
           of
           the
           one
           they
           had
           bin
           ,
           and
           of
           the
           other
           they
           should
           be
           best
           acquainted
           with
           .
           But
           that
           wherein
           they
           might
           not
           be
           like
           vnto
           either
           of
           them
           ,
           was
           such
           peraduenture
           as
           had
           beene
           no
           whit
           lesse
           vnlawfull
           ,
           although
           those
           nations
           had
           neuer
           bene
           .
           So
           that
           there
           is
           no
           necessitie
           to
           thinke
           ,
           that
           God
           for
           feare
           of
           infection
           by
           reason
           of
           neernes
           forbad
           them
           to
           be
           like
           to
           the
           Cananites
           or
           the
           Aegyptians
           ,
           in
           those
           things
           which
           otherwise
           had
           bene
           lawfull
           enough
           .
           For
           I
           would
           know
           what
           one
           thing
           was
           in
           those
           nations
           ,
           and
           is
           here
           forbidden
           ,
           being
           indifferent
           in
           it self
           ,
           yet
           forbidden
           onely
           because
           they
           vsed
           it
           .
           In
           the
           laws
           of
           Israel
           we
           find
           it
           written
           ,
           
           
             ye
             shal
             not
             cut
             round
             the
             corners
             of
             your
             heads
             ,
             neither
             shalt
             thou
             teare
             the
             tufts
             of
             thy
             beard
             .
          
           These
           things
           were
           vsuall
           amongst
           those
           nations
           ,
           &
           in
           themselues
           they
           are
           indifferent
           .
           But
           are
           they
           
           indifferent
           being
           vsed
           as
           signes
           of
           immoderate
           and
           hopeles
           lamentation
           for
           the
           dead
           ?
           In
           this
           sense
           it
           is
           that
           the
           law
           forbiddeth
           them
           .
           For
           which
           cause
           the
           very
           next
           words
           following
           are
           ,
           
           
             ye
             shal
             not
             cut
             your
             flesh
             for
             the
             dead
             ,
             nor
             make
             any
             print
             of
             a
             marke
             vpon
             you
             ;
             I
             am
             the
             Lord.
          
           The
           like
           in
           Leuiticus
           ,
           where
           speech
           is
           of
           mourning
           for
           the
           dead
           ,
           
           
             They
             shal
             not
             make
             bald
             parts
             vpō
             their
             head
             ,
             nor
             shaue
             off
             the
             locks
             of
             their
             beard
             ,
             nor
             make
             any
             cutting
             in
             their
             flesh
             .
          
           Againe
           in
           Deuteronomy
           ,
           
             ye
             are
             the
             children
             of
             the
             Lord
             your
             God
             ;
             ye
             shal
             not
             cut
             your selues
             ,
             nor
             make
             you
             baldnes
             betweene
             your
             eyes
             for
             the
             dead
             .
          
           What
           is
           this
           but
           in
           effect
           the
           same
           which
           the
           Apostle
           doth
           more
           plainly
           expresse
           ,
           
           saying
           ,
           
             Sorrow
             not
             as
             they
             do
             which
             haue
             no
             hope
             ?
          
           The
           very
           light
           of
           nature
           it selfe
           was
           able
           to
           see
           herein
           a
           fault
           ;
           that
           which
           those
           nations
           did
           vse
           ,
           hauing
           bin
           also
           in
           vse
           with
           others
           ,
           the
           ancient
           Romane
           laws
           do
           forbid
           .
           That
           shauing
           therefore
           and
           cutting
           which
           the
           law
           doth
           mention
           ,
           was
           not
           a
           matter
           in
           it selfe
           indifferent
           ,
           and
           forbidden
           onely
           because
           it
           was
           in
           vse
           amongst
           such
           idolaters
           as
           were
           neighbours
           to
           the
           people
           of
           God
           ;
           but
           to
           vse
           it
           had
           bin
           a
           crime
           ,
           though
           no
           other
           people
           or
           nation
           vnder
           heauen
           should
           haue
           done
           it
           sauing
           only
           themselues
           .
           As
           for
           those
           laws
           concerning
           attire
           ,
           
           
             There
             shall
             no
             garment
             of
             linnen
             &
             wollen
             come
             vpon
             thee
          
           ;
           
           as
           also
           those
           touching
           food
           and
           diet
           ,
           wherein
           
             swines
             flesh
          
           together
           with
           sundry
           other
           meates
           are
           forbidden
           ;
           the
           vse
           of
           these
           things
           had
           bene
           indeed
           of
           it selfe
           harmelesse
           and
           indifferent
           :
           so
           that
           hereby
           it
           doth
           appeare
           ,
           how
           the
           law
           of
           God
           forbad
           in
           some
           speciall
           consideration
           ,
           such
           things
           as
           were
           lawful
           inough
           in
           themselues
           .
           
           But
           yet
           euen
           here
           they
           likewise
           faile
           of
           that
           they
           intend
           .
           For
           it
           doth
           not
           appeare
           ,
           
           that
           the
           consideration
           in
           regard
           whereof
           the
           law
           forbiddeth
           these
           things
           ▪
           was
           because
           those
           nations
           did
           vse
           them
           .
           Likely
           enough
           it
           is
           that
           the
           Cananites
           vsed
           to
           feed
           as
           well
           on
           sheepes
           as
           on
           swines
           flesh
           ;
           &
           therefore
           if
           the
           forbidding
           of
           the
           later
           had
           no
           other
           reason
           thē
           dissimilitude
           with
           that
           people
           ,
           they
           which
           of
           their
           own
           heads
           alleage
           this
           for
           reason
           ,
           
           can
           shew
           I
           think
           some
           reason
           more
           thē
           we
           are
           able
           to
           find
           ,
           why
           the
           former
           was
           not
           also
           forbiddē
           .
           Might
           there
           not
           be
           some
           other
           mystery
           in
           this
           prohibition
           then
           they
           think
           of
           ?
           Yes
           ,
           some
           other
           mystery
           there
           was
           in
           it
           by
           all
           likelihood
           .
           For
           what
           reason
           is
           there
           which
           should
           but
           induce
           ,
           
           and
           therefore
           much
           lesse
           enforce
           vs
           to
           thinke
           ,
           that
           care
           of
           dissimilitude
           betweene
           the
           people
           of
           God
           &
           the
           heathen
           nations
           about
           thē
           ,
           was
           any
           more
           the
           cause
           of
           forbidding
           them
           to
           put
           on
           garments
           of
           sundry
           stuffe
           ,
           then
           of
           charging
           them
           withall
           not
           to
           sow
           their
           fields
           with
           mesline
           ;
           or
           that
           this
           was
           any
           more
           the
           cause
           of
           forbidding
           them
           to
           eate
           swines
           flesh
           ,
           then
           of
           charging
           them
           withall
           not
           to
           eate
           the
           flesh
           of
           Eagles
           ,
           Haukes
           ,
           and
           the
           like
           ?
           Wherefore
           although
           the
           Church
           of
           Rome
           were
           to
           vs
           ,
           as
           to
           Israell
           the
           Aegyptians
           and
           Cananites
           were
           of
           old
           ;
           
           yet
           doth
           it
           not
           follow
           ,
           that
           the
           wisedome
           of
           God
           without
           respect
           doth
           teach
           vs
           to
           erect
           betweene
           vs
           and
           them
           a
           partition
           wall
           of
           difference
           ,
           in
           such
           things
           indifferent
           as
           haue
           bene
           hitherto
           disputed
           of
           .
        
         
           7
           Neither
           is
           the
           example
           of
           the
           eldest
           Churches
           a
           whit
           more
           auaileable
           to
           this
           purpose
           .
           
           Notwithstanding
           some
           fault
           vndoubtedly
           there
           is
           in
           the
           very
           resemblance
           of
           Idolaters
           .
           Were
           it
           not
           some
           kind
           of
           blemish
           to
           be
           like
           vnto
           Infidels
           and
           Heathens
           ,
           
           it
           would
           not
           so
           vsually
           be
           obiected
           ;
           men
           would
           not
           thinke
           it
           any
           aduantage
           in
           the
           causes
           of
           Religion
           ,
           to
           be
           able
           therewith
           iustly
           to
           charge
           their
           aduersaries
           as
           they
           do
           .
           Wherefore
           to
           the
           ende
           that
           it
           may
           a
           little
           more
           plainely
           appeare
           ,
           what
           force
           this
           hath
           ,
           and
           how
           farre
           the
           same
           extendeth
           ;
           we
           are
           to
           note
           howe
           all
           men
           are
           naturally
           desirous
           ,
           that
           they
           may
           
           seeme
           neither
           to
           iudge
           ,
           not
           to
           do
           ●misse
           ;
           because
           euery
           errour
           and
           offence●s
           ▪
           staine
           to
           the
           beauty
           of
           nature
           ,
           for
           which
           cause
           it
           blusheth
           thereat
           ,
           but
           glorieth
           in
           the
           contrary
           .
           From
           thence
           it
           riseth
           ,
           that
           they
           which
           disgrace
           or
           depresse
           the
           credit
           of
           others
           ,
           do
           it
           either
           in
           bothe
           or
           in
           one
           of
           these
           .
           To
           haue
           bene
           in
           either
           directed
           by
           a
           weake
           and
           vnperfect
           rule
           ,
           argueth
           imbecillity
           and
           imperfection
           .
           Men
           being
           either
           led
           by
           reason
           ,
           or
           by
           imitation
           of
           other
           mens
           example
           ;
           if
           their
           persons
           be
           odious
           whose
           example
           we
           choose
           to
           follow
           ,
           as
           namely
           if
           we
           frame
           our
           opinions
           to
           that
           which
           condemned
           heretiques
           thinke
           ,
           or
           direct
           our
           actions
           according
           to
           that
           which
           is
           practised
           and
           done
           by
           them
           ;
           it
           lieth
           as
           an
           heauy
           preiudice
           against
           vs
           ,
           vnlesse
           somewhat
           mightier
           then
           their
           bare
           example
           ,
           did
           moue
           vs
           to
           thinke
           or
           do
           the
           same
           things
           with
           thē
           .
           Christian
           mē
           therfore
           hauing
           besides
           the
           common
           light
           of
           all
           men
           so
           great
           helpe
           of
           heauenly
           directions
           from
           aboue
           ,
           together
           with
           the
           lampes
           of
           so
           bright
           examples
           as
           the
           Church
           of
           God
           doth
           yeeld
           ;
           it
           cannot
           but
           worthily
           seeme
           reprochfull
           for
           vs
           ,
           to
           leaue
           both
           the
           one
           and
           the
           other
           ,
           to
           become
           disciples
           vnto
           the
           most
           hatefull
           sort
           that
           liue
           ,
           to
           do
           as
           they
           do
           ,
           onely
           because
           we
           see
           their
           example
           before
           vs
           and
           haue
           a
           delight
           to
           follow
           it
           .
           Thus
           we
           may
           therefore
           safely
           conclude
           ,
           that
           it
           is
           not
           euill
           simply
           to
           concurre
           with
           the
           Heathens
           either
           in
           opinion
           or
           in
           action
           :
           and
           that
           conformitie
           with
           them
           is
           onely
           then
           a
           disgrace
           ,
           when
           either
           we
           follow
           them
           in
           that
           they
           thinke
           and
           do
           amisse
           ,
           or
           followe
           them
           generally
           in
           that
           they
           do
           ,
           without
           other
           reason
           then
           only
           the
           liking
           we
           haue
           to
           the
           paterne
           of
           their
           example
           ;
           which
           liking
           doth
           intimate
           a
           more
           vniuersall
           approbation
           of
           them
           then
           is
           allowable
           .
           Faustus
           the
           Manichey
           therfore
           obiecting
           against
           the
           Iewes
           ,
           
           that
           they
           forsooke
           the
           Idols
           of
           the
           Gentiles
           ,
           but
           their
           temples
           ,
           &
           oblations
           ,
           &
           Altars
           ,
           and
           Priesthoods
           ,
           and
           all
           kinds
           of
           ministery
           of
           holy
           things
           ,
           they
           exercised
           euen
           as
           the
           Gentiles
           did
           ,
           yea
           more
           superstitiously
           a
           great
           deale
           ;
           against
           the
           Catholike
           Christians
           likewise
           ,
           that
           betweene
           them
           and
           the
           Heathens
           there
           was
           in
           many
           things
           little
           difference
           ,
           
             From
             them
          
           (
           sayth
           Faustus
           )
           
             ye
             haue
             learned
             to
             hold
             that
             one
             onely
             God
             is
             the
             Author
             of
             all
             ,
             their
             sacrifices
             ye
             haue
             turned
             into
             feasts
             of
             charitie
             ,
             their
             idols
             into
             Martyrs
             whom
             ye
             honour
             with
             the
             like
             religious
             offices
             vnto
             theirs
             ,
             the
             ghosts
             of
             the
             dead
             ye
             appease
             with
             wine
             and
             delicates
             ,
             the
             festiuall
             dayes
             of
             the
             Nations
             ye
             celebrate
             together
             with
             them
             and
             of
             their
             kind
             of
             life
             ye
             haue
             verily
             changed
             nothing
             :
             S.
             Augustines
          
           defence
           in
           behalfe
           of
           bothe
           is
           ,
           that
           touching
           the
           matters
           of
           action
           ,
           Iewes
           &
           Catholique
           Christians
           were
           free
           frō
           the
           Gentiles
           faultines
           ,
           euen
           in
           those
           things
           which
           were
           obiected
           as
           tokens
           of
           their
           agreemēt
           with
           the
           Gentiles
           ;
           &
           concerning
           their
           consent
           in
           opinion
           ,
           they
           did
           not
           hold
           the
           same
           with
           Gentils
           because
           Gentils
           had
           so
           taught
           ,
           but
           because
           heauen
           &
           earth
           had
           so
           witnessed
           the
           same
           to
           be
           truth
           ,
           that
           neither
           the
           one
           sort
           could
           erre
           in
           being
           fully
           perswaded
           thereof
           ,
           nor
           the
           other
           but
           erre
           in
           case
           they
           should
           not
           consent
           with
           them
           .
           In
           things
           of
           their
           owne
           nature
           indifferent
           ,
           if
           either
           Coūcels
           or
           particular
           mē
           haue
           at
           any
           time
           with
           sound
           iudgement
           misliked
           conformity
           betweene
           the
           Church
           of
           God
           &
           Infidels
           ,
           the
           cause
           therof
           hath
           bin
           somwhat
           else
           then
           only
           affectation
           of
           dissimilitude
           .
           They
           saw
           it
           necessary
           so
           to
           do
           ,
           
           in
           respect
           of
           some
           speciall
           accident
           ;
           which
           the
           Church
           being
           not
           alwaies
           subiect
           vnto
           ,
           hath
           not
           stil
           cause
           to
           do
           the
           like
           .
           For
           exāple
           ,
           in
           the
           dangerous
           daies
           of
           trial
           ,
           
           wherein
           there
           was
           no
           way
           for
           the
           truth
           of
           Iesus
           Christ
           to
           triumph
           ouer
           infidelitie
           ,
           but
           through
           the
           constancy
           of
           his
           Saints
           whom
           yet
           a
           naturall
           desire
           to
           saue
           themselues
           from
           the
           flame
           ,
           might
           peraduenture
           cause
           to
           ioyne
           with
           Pagans
           in
           externall
           customes
           ,
           too
           farre
           vsing
           the
           same
           as
           a
           cloake
           to
           conceale
           themselues
           in
           ,
           and
           a
           mist
           to
           darken
           the
           eyes
           of
           Infidels
           withall
           :
           for
           remedy
           hereof
           ,
           those
           lawes
           it
           might
           be
           were
           prouided
           ,
           which
           forbad
           that
           Christians
           should
           decke
           their
           houses
           with
           boughes
           as
           the
           Pagans
           did
           vse
           to
           do
           ,
           or
           rest
           those
           festiuall
           dayes
           whereon
           the
           Pagans
           rested
           ,
           or
           celebrate
           such
           feasts
           as
           were
           ,
           though
           not
           Heathenish
           ,
           yet
           such
           that
           the
           simpler
           sort
           of
           Heathens
           might
           be
           beguiled
           in
           so
           thinking
           thē
           .
           
           As
           for
           Tertullians
           iudgement
           concerning
           the
           rites
           and
           orders
           of
           the
           Church
           ,
           no
           man
           hauing
           iudgement
           can
           be
           ignorant
           how
           iust
           exceptions
           may
           be
           taken
           against
           it
           .
           His
           opinion
           touching
           the
           Catholike
           Church
           was
           as
           vnindifferent
           ,
           as
           touching
           our
           Church
           the
           opinion
           of
           them
           that
           fauour
           this
           pretended
           reformation
           is
           .
           He
           iudged
           all
           them
           who
           did
           not
           Montanize
           ,
           to
           be
           but
           carnally
           minded
           ,
           he
           iudged
           them
           still
           ouer-abiectly
           to
           fawne
           vpon
           the
           Heathens
           ,
           and
           to
           curry
           fauour
           with
           Infidels
           .
           Which
           as
           the
           Catholique
           Church
           did
           well
           prouide
           that
           they
           might
           not
           do
           indeed
           ,
           so
           Tertullian
           ouer-often
           through
           discontentment
           carpeth
           iniuriously
           at
           them
           ,
           as
           though
           they
           did
           it
           euen
           when
           they
           were
           free
           from
           such
           meaning
           .
           But
           if
           it
           were
           so
           that
           either
           the
           iudgement
           of
           those
           counsels
           before
           alleaged
           ,
           or
           of
           Tertullian
           himselfe
           against
           the
           Christians
           ,
           
           are
           in
           no
           such
           consideration
           to
           be
           vnderstood
           as
           we
           haue
           mentioned
           ;
           if
           it
           were
           so
           that
           men
           are
           condemned
           as
           well
           of
           the
           one
           as
           of
           the
           other
           ,
           onely
           for
           vsing
           the
           ceremonies
           of
           a
           religion
           contrary
           vnto
           their
           owne
           ;
           &
           that
           
             this
             cause
          
           is
           such
           as
           ought
           to
           preuaile
           no
           lesse
           with
           vs
           then
           with
           them
           ;
           shall
           it
           not
           follow
           that
           seeing
           there
           is
           still
           betweene
           our
           religion
           and
           Paganisme
           the
           selfe
           same
           contrarietie
           ,
           therefore
           we
           are
           still
           no
           lesse
           rebukeable
           ,
           if
           we
           now
           decke
           our
           houses
           with
           boughes
           ,
           or
           send
           New
           yeares-gifts
           vnto
           our
           friends
           ,
           or
           feast
           on
           those
           dayes
           which
           the
           Gentiles
           then
           did
           ,
           or
           sit
           after
           prayer
           as
           they
           were
           accustomed
           ?
           For
           so
           they
           inferre
           vpon
           the
           premises
           ,
           that
           as
           great
           difference
           as
           commodiously
           may
           be
           ,
           there
           should
           be
           in
           all
           outward
           ceremonies
           betweene
           the
           people
           of
           God
           and
           them
           which
           are
           not
           his
           people
           .
           Againe
           they
           teach
           as
           hath
           bene
           declared
           ,
           that
           there
           is
           not
           as
           great
           a
           difference
           as
           may
           be
           betweene
           them
           ,
           except
           the
           one
           do
           auoide
           whatsoeuer
           rites
           and
           ceremonies
           vncommanded
           of
           God
           the
           other
           doth
           embrace
           .
           So
           that
           generally
           they
           teach
           ,
           that
           the
           very
           difference
           of
           spirituall
           condition
           it selfe
           betweene
           the
           seruants
           of
           Christ
           and
           others
           ,
           requireth
           such
           difference
           in
           ceremonies
           betweene
           them
           ,
           although
           the
           one
           be
           neuer
           so
           farre
           disioyned
           in
           time
           or
           place
           from
           the
           other
           .
           But
           in
           case
           the
           people
           of
           God
           and
           Belial
           do
           chaunce
           to
           be
           neighbours
           ;
           then
           as
           the
           daunger
           of
           infection
           is
           greater
           ,
           so
           the
           same
           difference
           they
           say
           is
           thereby
           made
           more
           necessary
           .
           In
           this
           respect
           as
           the
           Iewes
           were
           seuered
           from
           the
           Heathen
           ,
           so
           most
           especially
           from
           the
           Heathen
           neerest
           them
           .
           And
           in
           the
           same
           respect
           we
           ,
           which
           ought
           to
           differ
           howsoeuer
           from
           the
           Church
           of
           Rome
           ,
           are
           now
           they
           say
           by
           reason
           of
           our
           meerenesse
           more
           bound
           to
           differ
           from
           them
           in
           ceremonies
           then
           from
           Turkes
           .
           A
           straunge
           kind
           of
           speech
           vnto
           Christian
           eares
           ,
           and
           such
           as
           I
           hope
           they
           themselues
           do
           acknowledge
           vnaduisedly
           vttered
           .
           
             We
             are
             not
             so
             much
             to
             feare
             infection
             from
             Turkes
             as
             from
             Papists
             .
          
           What
           of
           that
           ?
           we
           must
           remember
           that
           by
           
           conforming
           rather
           our selues
           in
           that
           respect
           to
           Turkes
           ,
           we
           should
           be
           spreaders
           of
           a
           worse
           infection
           into
           others
           ▪
           then
           any
           we
           are
           likely
           to
           draw
           from
           Papists
           by
           our
           conformity
           with
           them
           in
           ceremonies
           .
           If
           they
           did
           hate
           as
           Turkes
           do
           ,
           the
           Christians
           ;
           or
           as
           Cananites
           of
           old
           did
           the
           Iewish
           religion
           euen
           in
           grosse
           ;
           the
           circumstance
           of
           locall
           neernes
           in
           them
           vnto
           vs
           ,
           might
           happily
           enforce
           in
           vs
           a
           duty
           of
           greater
           separation
           from
           them
           ,
           then
           from
           those
           other
           mentioned
           .
           But
           for
           as
           much
           as
           Papists
           are
           so
           much
           in
           Christ
           neerer
           vnto
           vs
           then
           Turkes
           ,
           is
           there
           any
           reasonable
           man
           trow
           you
           ,
           but
           will
           iudge
           it
           meeter
           that
           our
           ceremonies
           of
           Christian
           religion
           should
           be
           Popish
           then
           Turkish
           or
           Heathenish
           ?
           Especially
           considering
           that
           we
           were
           not
           brought
           to
           dwell
           amongst
           them
           (
           as
           Israell
           in
           Canaan
           )
           hauing
           not
           bene
           of
           them
           .
           For
           euen
           a
           very
           part
           of
           them
           we
           were
           .
           And
           when
           God
           did
           by
           his
           good
           Spirit
           put
           it
           into
           our
           hearts
           ,
           first
           to
           reforme
           our selues
           ,
           (
           whence
           grew
           our
           separation
           )
           and
           then
           by
           all
           good
           meanes
           to
           seeke
           also
           their
           reformation
           ;
           had
           we
           not
           onely
           cut
           off
           their
           corruptions
           ,
           but
           also
           estranged
           our selues
           from
           them
           in
           things
           indifferent
           ;
           who
           seeth
           not
           how
           greatly
           preiudiciall
           this
           might
           haue
           bene
           to
           so
           good
           a
           cause
           ,
           and
           what
           occasion
           it
           had
           giuen
           them
           to
           thinke
           (
           to
           their
           greater
           obduration
           in
           euill
           )
           that
           through
           a
           froward
           or
           wanton
           desire
           of
           innouation
           ,
           wee
           did
           vnconstrainedly
           those
           thinges
           ,
           for
           which
           conscience
           was
           pretended
           ?
           Howsoeuer
           the
           case
           doth
           stand
           ,
           as
           Iuda
           had
           beene
           rather
           to
           choose
           conformity
           in
           things
           indifferent
           with
           Israell
           when
           they
           were
           neerest
           opposites
           ,
           then
           with
           the
           farthest
           remoued
           Pagans
           :
           So
           we
           in
           like
           case
           ,
           much
           rather
           with
           Papists
           then
           with
           Turkes
           .
           I
           might
           adde
           further
           for
           more
           full
           and
           complete
           answere
           ,
           so
           much
           concerning
           the
           large
           oddes
           betweene
           the
           case
           of
           the
           eldest
           Churches
           in
           regard
           of
           those
           Heathens
           ,
           and
           ours
           in
           respect
           of
           the
           Church
           of
           Rome
           ,
           that
           very
           cauillation
           it selfe
           should
           be
           satisfied
           ,
           and
           haue
           no
           shift
           to
           flye
           vnto
           .
        
         
           8
           But
           that
           no
           one
           thing
           may
           deteine
           vs
           ouer
           long
           ,
           
           I
           returne
           to
           their
           reasons
           against
           our
           conformity
           with
           that
           Church
           .
           That
           extreme
           dissimilitude
           which
           they
           vrge
           vpon
           vs
           ,
           is
           now
           commended
           as
           our
           best
           &
           safest
           policie
           for
           establishment
           of
           sound
           religion
           .
           The
           ground
           of
           which
           politique
           position
           is
           ,
           that
           
             Euils
             must
             be
             cured
             by
             their
             contraries
          
           ;
           &
           therfore
           the
           cure
           of
           the
           Church
           infected
           with
           the
           poyson
           of
           Antichristianity
           ,
           must
           be
           done
           by
           that
           which
           is
           therunto
           as
           cōtrary
           as
           may
           be
           .
           A
           medled
           estate
           of
           the
           orders
           of
           the
           Gospell
           &
           the
           ceremonies
           of
           popery
           ,
           is
           not
           the
           best
           way
           to
           banish
           popery
           .
           We
           are
           cōtrarywise
           of
           opiniō
           ,
           that
           he
           which
           will
           perfectly
           recouer
           a
           sicke
           ,
           and
           restore
           a
           diseased
           body
           vnto
           health
           ,
           must
           not
           endeuor
           so
           much
           to
           bring
           it
           to
           a
           state
           of
           simple
           cōtrariety
           ,
           as
           of
           fit
           proportion
           in
           contrariety
           vnto
           those
           euils
           which
           are
           to
           be
           cured
           .
           
           He
           that
           will
           take
           away
           extreme
           heat
           ,
           by
           setting
           the
           body
           in
           extremity
           of
           cold
           ,
           shall
           vndoubtedly
           remoue
           the
           disease
           ,
           but
           together
           with
           it
           the
           diseased
           too
           .
           The
           first
           thing
           therefore
           in
           skilfull
           cures
           ,
           is
           the
           knowledge
           of
           the
           part
           affected
           ;
           the
           next
           is
           of
           the
           euill
           which
           do
           affect
           it
           ;
           the
           last
           is
           not
           onely
           of
           the
           kind
           ,
           but
           also
           of
           the
           measure
           of
           contrary
           things
           whereby
           to
           remoue
           it
           .
           They
           which
           measure
           religion
           by
           dislike
           of
           the
           Church
           of
           Rome
           ,
           thinke
           euery
           man
           so
           much
           the
           more
           sound
           ;
           by
           how
           much
           he
           can
           make
           the
           corruptions
           thereof
           to
           seeme
           more
           large
           .
           And
           therefore
           some
           there
           are
           ,
           namely
           the
           Arrians
           in
           reformed
           Churches
           of
           Poland
           ,
           
           which
           imagine
           the
           cancre
           to
           haue
           eaten
           so
           far
           into
           the
           very
           bones
           and
           marrow
           of
           the
           Church
           of
           Rome
           ,
           as
           if
           it
           had
           not
           so
           much
           as
           a
           sound
           beliefe
           ,
           no
           not
           cōcerning
           God
           himselfe
           ,
           but
           that
           the
           very
           beliefe
           of
           the
           Trinity
           were
           a
           part
           of
           Antichristian
           corruption
           ;
           and
           that
           the
           wonderfull
           prouidence
           of
           God
           did
           bring
           to
           passe
           ,
           that
           the
           Bishop
           of
           the
           Sea
           of
           Rome
           should
           be
           famous
           for
           his
           triple
           crowne
           ;
           a
           sensible
           marke
           whereby
           the
           world
           might
           know
           him
           to
           be
           that
           mysticall
           beast
           spoken
           of
           in
           the
           Reuelation
           ,
           to
           be
           that
           great
           and
           notorious
           Antichrist
           in
           no
           one
           respect
           so
           much
           ,
           as
           in
           this
           that
           he
           maintaineth
           the
           doctrine
           of
           the
           Trinity
           .
           Wisdome
           therefore
           and
           skill
           is
           requisite
           to
           knowe
           ,
           what
           parts
           are
           sound
           in
           that
           Church
           ,
           and
           what
           corrupted
           .
           Neither
           is
           it
           to
           all
           men
           apparant
           which
           complaine
           of
           vnsound
           parts
           ,
           with
           what
           kind
           of
           vnsoundnesse
           euery
           such
           part
           is
           possessed
           .
           They
           can
           say
           that
           in
           Doctrine
           ,
           in
           Discipline
           ,
           in
           Prayers
           ,
           in
           Sacraments
           ,
           the
           Church
           of
           Rome
           hath
           (
           as
           it
           hath
           in
           deede
           )
           very
           foule
           and
           grosse
           corruptions
           :
           the
           nature
           whereof
           notwithstanding
           because
           they
           haue
           not
           for
           the
           most
           part
           exact
           skill
           and
           knowledge
           to
           discerne
           ,
           they
           thinke
           that
           amisse
           many
           times
           which
           is
           not
           ,
           and
           the
           salue
           of
           reformation
           they
           mightily
           call
           for
           ;
           but
           where
           and
           what
           the
           sores
           are
           which
           need
           it
           ,
           as
           they
           wote
           full
           little
           ,
           so
           they
           thinke
           it
           not
           greatly
           materiall
           to
           search
           .
           Such
           mens
           contentment
           must
           be
           wrought
           by
           stratageme
           :
           the
           vsuall
           methode
           of
           art
           is
           not
           for
           them
           .
           But
           with
           those
           that
           professe
           more
           then
           ordinary
           &
           common
           knowledge
           of
           good
           from
           euill
           ,
           with
           them
           that
           are
           able
           to
           put
           a
           difference
           betweene
           things
           naught
           ,
           &
           things
           indifferent
           in
           the
           Church
           of
           Rome
           ,
           we
           are
           yet
           at
           controuersie
           about
           the
           maner
           of
           remouing
           that
           which
           is
           naught
           :
           whether
           it
           may
           not
           be
           perfectly
           helpt
           ,
           vnlesse
           that
           also
           which
           is
           indifferent
           be
           cut
           off
           with
           it
           ,
           so
           farre
           till
           no
           rite
           or
           ceremony
           remaine
           which
           the
           Church
           of
           Rome
           hath
           ,
           being
           not
           found
           in
           the
           word
           of
           God.
           If
           we
           thinke
           this
           to
           extreme
           ,
           
           they
           reply
           that
           to
           draw
           mē
           frō
           great
           excesse
           ,
           it
           is
           not
           amisse
           though
           we
           vse
           them
           vnto
           somewhat
           lesse
           then
           is
           competent
           ;
           &
           that
           a
           crooked
           stick
           is
           not
           stieightned
           vnlesse
           it
           be
           bent
           as
           farre
           on
           the
           cleane
           contrary
           side
           ,
           that
           so
           it
           may
           settle
           it selfe
           at
           the
           length
           in
           a
           middle
           estate
           of
           euennes
           between
           both
           .
           But
           how
           can
           these
           cōparisons
           stand
           them
           in
           any
           steed
           ?
           When
           they
           vrge
           vs
           to
           extreme
           opposition
           against
           the
           Church
           of
           Rome
           ,
           do
           they
           meane
           we
           should
           be
           drawne
           vnto
           it
           onely
           for
           a
           time
           ,
           and
           afterwards
           returne
           to
           a
           mediocrity
           ?
           or
           was
           it
           the
           purpose
           of
           those
           reformed
           churches
           ,
           which
           vtterly
           abolished
           all
           popish
           ceremonies
           ,
           to
           come
           in
           the
           end
           back
           againe
           to
           the
           middle
           point
           of
           euennesse
           and
           moderation
           ?
           Then
           haue
           we
           conceiued
           amisse
           of
           their
           meaning
           .
           For
           we
           haue
           alwaies
           thought
           their
           opinion
           to
           be
           ,
           that
           vtter
           inconformity
           with
           the
           Church
           of
           Rome
           was
           not
           an
           extremity
           wherunto
           we
           should
           be
           drawne
           for
           a
           time
           ,
           but
           the
           very
           mediocrity
           it selfe
           wherein
           they
           meant
           we
           should
           euer
           continue
           .
           Now
           by
           these
           comparisons
           it
           seemeth
           cleane
           contrarie
           ,
           that
           howsoeuer
           they
           haue
           bent
           themselues
           at
           first
           to
           an
           extreme
           contrariety
           against
           the
           Romish
           Church
           ,
           yet
           therin
           they
           wil
           continue
           no
           longer
           then
           only
           till
           such
           time
           as
           some
           more
           moderate
           course
           for
           establishmēt
           of
           the
           Church
           may
           be
           concluded
           .
           Yea
           ,
           albeit
           this
           were
           not
           at
           the
           first
           their
           intent
           ,
           yet
           surely
           now
           there
           is
           great
           cause
           to
           
           leade
           thē
           vnto
           it
           .
           They
           haue
           seene
           that
           experience
           of
           the
           former
           policie
           ,
           which
           may
           cause
           the
           authors
           of
           it
           to
           hang
           downe
           their
           heads
           .
           When
           Germany
           had
           strickē
           off
           that
           which
           appeared
           corrupt
           in
           the
           doctrine
           of
           the
           Church
           of
           Rome
           ▪
           but
           seemed
           neuerthelesse
           in
           discipline
           still
           to
           reteine
           therewith
           very
           great
           conformitie
           :
           Fraunce
           by
           that
           rule
           of
           policie
           which
           hath
           bene
           before
           mentioned
           ,
           tooke
           away
           the
           Popish
           orders
           which
           Germany
           did
           reteine
           .
           But
           processe
           of
           time
           hath
           brought
           more
           light
           vnto
           the
           world
           ;
           whereby
           men
           perceiuing
           that
           they
           of
           the
           religion
           in
           France
           haue
           also
           reteined
           some
           orders
           which
           were
           before
           in
           the
           Church
           of
           Rome
           ,
           and
           are
           not
           commaunded
           in
           the
           word
           of
           God
           ;
           there
           hath
           arisen
           a
           sect
           in
           England
           ,
           which
           following
           still
           the
           very
           selfe
           same
           rule
           of
           policie
           ,
           seeketh
           to
           reforme
           euen
           the
           French
           reformation
           ,
           and
           purge
           out
           from
           thence
           also
           dregs
           of
           Popery
           .
           These
           haue
           not
           taken
           as
           yet
           such
           roote
           that
           they
           are
           ●able
           to
           establish
           any
           thing
           .
           But
           if
           they
           had
           ,
           what
           would
           spring
           out
           of
           their
           stocke
           ,
           and
           how
           farre
           the
           vnquiet
           wit
           of
           man
           might
           be
           caried
           with
           rules
           of
           such
           policie
           ,
           God
           doth
           know
           .
           The
           triall
           which
           we
           haue
           liued
           to
           see
           ,
           may
           somewhat
           teach
           vs
           what
           posteritie
           is
           to
           feare
           .
           But
           our
           Lord
           of
           his
           infinite
           mercie
           ,
           auert
           whatsoeuer
           euill
           our
           swaruings
           on
           the
           one
           hand
           or
           on
           the
           other
           may
           threaten
           vnto
           the
           state
           of
           his
           Church
           .
        
         
           9
           That
           the
           Church
           of
           Rome
           doth
           hereby
           take
           occasion
           to
           blaspheme
           ,
           
           and
           to
           say
           our
           religion
           is
           not
           able
           to
           stand
           of
           it selfe
           ,
           vnlesse
           it
           leane
           vpon
           the
           staffe
           of
           their
           Ceremonies
           ,
           
           is
           not
           a
           matter
           of
           so
           great
           momēt
           ,
           that
           it
           did
           need
           to
           be
           obiected
           ,
           or
           doth
           deserue
           to
           receiue
           answer
           .
           The
           name
           of
           blasphemy
           in
           this
           place
           ,
           is
           like
           the
           shoe
           of
           Hercules
           on
           a
           childs
           foote
           .
           If
           the
           Church
           of
           Rome
           do
           vse
           any
           such
           kind
           of
           silly
           exprobration
           ,
           it
           is
           no
           such
           ougly
           thing
           to
           the
           eare
           ,
           that
           we
           should
           thinke
           the
           honour
           and
           credite
           of
           our
           religion
           to
           receiue
           thereby
           any
           great
           wound
           .
           They
           which
           hereof
           make
           so
           perilous
           a
           matter
           ,
           do
           seeme
           to
           imagine
           ,
           that
           we
           haue
           erected
           of
           late
           a
           frame
           of
           some
           new
           religion
           ;
           the
           furniture
           whereof
           we
           should
           not
           haue
           borrowed
           from
           our
           enemies
           ,
           least
           they
           relieuing
           vs
           might
           afterwards
           laugh
           and
           gibe
           at
           our
           pouerty
           :
           whereas
           in
           truth
           the
           Ceremonies
           which
           we
           haue
           taken
           from
           such
           as
           were
           before
           vs
           ,
           are
           not
           things
           that
           belong
           to
           this
           or
           to
           that
           sect
           ,
           but
           they
           are
           the
           auncient
           rites
           and
           customes
           of
           the
           Church
           of
           Christ
           ;
           whereof
           our selues
           being
           a
           part
           ,
           we
           haue
           the
           selfe
           same
           interest
           in
           them
           which
           our
           fathers
           before
           vs
           had
           ,
           from
           whom
           the
           same
           are
           descended
           vnto
           vs.
           Againe
           in
           case
           we
           had
           bene
           so
           much
           beholding
           priuately
           vnto
           them
           ,
           doth
           the
           reputation
           of
           one
           Church
           stand
           by
           saying
           vnto
           another
           ,
           
             I
             need
             thee
             not
          
           ?
           If
           some
           should
           be
           so
           vrine
           and
           impotent
           ,
           as
           to
           marre
           a
           benefite
           with
           reprochfull
           vpbraiding
           ,
           where
           at
           the
           least
           they
           suppose
           themselues
           to
           haue
           bestowed
           some
           good
           turne
           ;
           yet
           surely
           a
           wise
           bodies
           part
           it
           were
           not
           ,
           to
           put
           out
           his
           fire
           ,
           because
           his
           fond
           and
           foolish
           neighbour
           ,
           from
           whom
           he
           borrowed
           peraduenture
           wherewith
           to
           kindle
           it
           ,
           might
           happily
           cast
           him
           therewith
           in
           the
           teeth
           ,
           saying
           ,
           were
           it
           not
           for
           me
           thou
           wouldest
           freeze
           ,
           and
           not
           be
           able
           to
           heate
           thy selfe
           .
           As
           for
           that
           other
           argument
           deriued
           from
           the
           secret
           affection
           of
           Papists
           ,
           with
           whom
           our
           conformitie
           in
           certaine
           Ceremonies
           is
           sayd
           to
           put
           them
           in
           great
           hope
           ,
           
           that
           their
           whole
           religion
           in
           time
           will
           haue
           reentrance
           ;
           
           and
           therefore
           none
           are
           so
           clamorous
           amongst
           vs
           for
           the
           obseruation
           of
           these
           Ceremonies
           ,
           as
           Papists
           and
           such
           as
           Papists
           suborne
           to
           speake
           for
           them
           ,
           whereby
           it
           clearely
           appeareth
           how
           much
           they
           reioyce
           ,
           how
           much
           they
           triumph
           in
           these
           things
           ;
           our
           aunswere
           hereunto
           is
           still
           the
           same
           ,
           that
           the
           benefite
           we
           haue
           by
           such
           ceremonies
           ouerweigheth
           euen
           this
           also
           .
           No
           man
           which
           is
           not
           exceeding
           partiall
           can
           well
           deny
           ,
           but
           that
           there
           is
           most
           iust
           cause
           wherefore
           we
           should
           be
           offended
           greatly
           at
           the
           Church
           of
           Rome
           .
           Notwithstanding
           at
           such
           times
           as
           we
           are
           to
           deliberate
           for
           our selues
           ,
           the
           freer
           our
           minds
           are
           from
           all
           distempered
           affections
           ,
           the
           sounder
           &
           better
           is
           our
           iudgemēt
           .
           When
           we
           are
           in
           a
           fretting
           mood
           at
           the
           Church
           of
           Rome
           ,
           and
           with
           that
           angry
           disposition
           enter
           into
           any
           cogitation
           of
           the
           orders
           &
           rites
           of
           our
           Church
           ;
           taking
           particular
           suruey
           of
           them
           ,
           we
           are
           sure
           to
           haue
           alwayes
           one
           eye
           fixed
           vpon
           the
           countenance
           of
           our
           enemies
           ,
           and
           according
           to
           the
           blith
           or
           heauy
           aspect
           thereof
           ,
           our
           other
           eye
           sheweth
           some
           other
           sutable
           token
           either
           of
           dislike
           or
           approbation
           towards
           our
           owne
           orders
           .
           For
           the
           rule
           of
           our
           iudgement
           in
           such
           case
           being
           onely
           that
           of
           Homer
           ,
           
           
             This
             is
             the
             thing
             which
             our
             enemies
             would
             haue
          
           ;
           what
           they
           seeme
           contented
           with
           ,
           euen
           for
           that
           very
           cause
           we
           reiect
           ;
           &
           there
           is
           nothing
           but
           it
           pleaseth
           vs
           much
           the
           better
           ,
           if
           we
           espy
           that
           it
           gauleth
           them
           .
           Miserable
           were
           the
           state
           &
           condition
           of
           that
           Church
           ,
           the
           waighty
           affaires
           whereof
           should
           be
           ordered
           by
           those
           deliberations
           ,
           wherein
           such
           an
           humor
           as
           this
           were
           perdominant
           .
           We
           haue
           most
           heartily
           to
           thanke
           God
           therefore
           ,
           that
           they
           amongst
           vs
           to
           whom
           the
           first
           consultations
           of
           causes
           of
           this
           kind
           fell
           ,
           were
           men
           which
           aiming
           at
           another
           marke
           ,
           namely
           the
           glorie
           of
           God
           and
           the
           good
           of
           this
           his
           Church
           ,
           tooke
           that
           which
           they
           iudged
           thereunto
           necessary
           ,
           not
           reiecting
           any
           good
           or
           conuenient
           thing
           ,
           onely
           because
           the
           Church
           of
           Rome
           might
           perhaps
           like
           it
           .
           If
           we
           haue
           that
           which
           is
           meere
           and
           right
           ,
           although
           they
           be
           glad
           ,
           we
           are
           not
           to
           enuie
           them
           this
           their
           solace
           ;
           we
           do
           not
           thinke
           it
           a
           duty
           of
           ours
           ,
           to
           be
           in
           euery
           such
           thing
           their
           tormentors
           .
           And
           whereas
           it
           is
           said
           ,
           
           that
           Popery
           for
           want
           of
           this
           vtter
           extirpation
           hath
           in
           some
           places
           taken
           roote
           and
           florished
           againe
           ,
           but
           hath
           not
           beene
           able
           to
           reestablish
           it selfe
           in
           any
           place
           ,
           after
           prouision
           made
           against
           it
           by
           vtter
           euacuation
           of
           all
           Romish
           ceremonies
           ;
           and
           therefore
           as
           long
           as
           we
           hold
           any
           thing
           like
           vnto
           them
           ,
           we
           put
           them
           in
           some
           more
           hope
           ,
           then
           if
           all
           were
           taken
           away
           ;
           as
           we
           deny
           not
           but
           this
           may
           be
           true
           ,
           so
           being
           of
           two
           euils
           to
           chuse
           the
           lesse
           ,
           we
           hold
           it
           better
           ,
           that
           the
           friends
           and
           fauorers
           of
           the
           Church
           of
           Rome
           ,
           should
           be
           in
           some
           kind
           of
           hope
           to
           haue
           a
           corrupt
           religion
           restored
           ,
           then
           both
           we
           and
           they
           conceiue
           iust
           feare
           ,
           least
           vnder
           colour
           of
           rooting
           out
           Popery
           ,
           the
           most
           effectuall
           meanes
           to
           beare
           vp
           the
           state
           of
           religion
           be
           remooued
           ,
           and
           so
           a
           way
           made
           either
           for
           Paganisme
           ,
           or
           for
           extreme
           barbāritie
           to
           enter
           .
           If
           desire
           of
           weakening
           the
           hope
           of
           others
           should
           turne
           vs
           away
           from
           the
           course
           we
           haue
           taken
           ;
           how
           much
           more
           the
           care
           of
           preuenting
           our
           owne
           feare
           withhold
           vs
           from
           that
           wee
           are
           vrged
           vnto
           ?
           Especially
           seeing
           that
           our
           owne
           feare
           we
           knowe
           ,
           but
           wee
           are
           not
           so
           certaine
           what
           hope
           the
           
           rites
           and
           orders
           of
           our
           Church
           haue
           bred
           in
           the
           hearts
           of
           others
           .
           For
           it
           is
           no
           sufficient
           argument
           thereof
           to
           say
           ,
           that
           in
           maintaining
           and
           vrging
           these
           ceremonies
           none
           are
           so
           clamorous
           as
           Papists
           ,
           and
           they
           whom
           Papists
           suborne
           ;
           this
           speech
           being
           more
           hard
           to
           iustifie
           then
           the
           former
           ,
           and
           so
           their
           proofe
           more
           doubtfull
           then
           the
           thing
           it selfe
           which
           they
           proue
           .
           He
           that
           were
           certaine
           that
           this
           is
           true
           ,
           must
           haue
           marked
           who
           they
           be
           that
           speake
           for
           Ceremonies
           ;
           he
           must
           haue
           noted
           who
           amongst
           them
           doth
           speake
           oftnest
           ,
           or
           is
           most
           earnest
           ;
           he
           must
           haue
           bene
           both
           acquainted
           throughly
           with
           the
           religion
           of
           such
           ,
           and
           also
           priuy
           what
           conferences
           or
           compacts
           are
           passed
           in
           secret
           betweene
           them
           and
           others
           ;
           which
           kinds
           of
           notice
           are
           not
           wont
           to
           be
           vulgar
           and
           common
           .
           Yet
           they
           which
           alleage
           this
           ,
           would
           haue
           it
           taken
           as
           a
           thing
           that
           needeth
           no
           proofe
           ,
           a
           thing
           which
           all
           men
           know
           and
           see
           .
           And
           if
           so
           be
           it
           were
           graunted
           them
           as
           true
           ,
           what
           gaine
           they
           by
           it
           ?
           Sundry
           of
           them
           that
           be
           Popish
           are
           eger
           in
           maintenance
           of
           Ceremonies
           .
           Is
           it
           so
           strange
           a
           matter
           to
           find
           a
           good
           thing
           furthered
           by
           ill
           men
           of
           a
           sinister
           intent
           and
           purpose
           ,
           whose
           forwardnesse
           is
           not
           therefore
           a
           bridle
           to
           such
           as
           fauour
           the
           same
           cause
           with
           a
           better
           and
           sincerer
           meaning
           ?
           They
           that
           seeke
           ,
           as
           they
           say
           ,
           the
           remouing
           of
           all
           Popish
           orders
           out
           of
           the
           Church
           ,
           and
           reckon
           the
           state
           of
           Bishop
           in
           the
           number
           of
           those
           orders
           ,
           do
           (
           I
           doubt
           not
           )
           presume
           that
           the
           cause
           which
           they
           prosecute
           is
           holy
           .
           Notwithstanding
           it
           is
           their
           owne
           ingenuous
           acknowledgement
           ,
           that
           euen
           this
           very
           cause
           which
           they
           terme
           so
           often
           by
           an
           excellency
           ,
           
             The
             Lords
             cause
             ,
             is
             gratissima
             ,
             most
             acceptable
             vnto
             some
             which
             hope
             for
             pray
             and
             spoile
             by
             it
             ,
             and
             that
             our
             age
             hath
             store
             of
             such
             ,
          
           
           
             and
             that
             such
             are
             the
             very
             sectaries
             of
             Dionysius
             the
             famous
             Atheist
             .
          
           Now
           if
           hereupon
           we
           should
           vpbraide
           them
           with
           irreligious
           ,
           as
           they
           do
           vs
           with
           superstitious
           fauourers
           ;
           if
           we
           should
           follow
           them
           in
           their
           owne
           kind
           of
           pleading
           and
           say
           ,
           that
           the
           most
           clamorous
           for
           this
           pretended
           reformation
           ,
           are
           either
           Atheists
           ,
           or
           else
           proctors
           suborned
           by
           Atheists
           ;
           the
           answer
           which
           herein
           they
           would
           make
           vnto
           vs
           ,
           let
           them
           apply
           vnto
           themselues
           ,
           and
           there
           an
           end
           .
           For
           they
           must
           not
           forbid
           vs
           to
           presume
           ,
           or
           cause
           in
           defence
           of
           our
           Church-orders
           ,
           to
           be
           as
           good
           as
           theirs
           against
           them
           ,
           till
           the
           contrary
           be
           made
           manifest
           to
           the
           world
           .
        
         
           10
           In
           the
           meane
           while
           sory
           we
           are
           ,
           
           
           that
           any
           good
           and
           godly
           mind
           should
           be
           grieued
           with
           that
           which
           is
           done
           .
           But
           to
           remedy
           their
           griefe
           ,
           lieth
           not
           so
           much
           in
           vs
           as
           in
           themselues
           .
           They
           do
           not
           wish
           to
           be
           made
           glad
           with
           the
           hurt
           of
           the
           Church
           :
           and
           to
           remoue
           all
           out
           of
           the
           Church
           ,
           whereat
           they
           shew
           themselues
           to
           be
           sorrowfull
           ,
           would
           be
           as
           we
           are
           perswaded
           hurtfull
           ,
           if
           not
           pernitious
           thereunto
           .
           Till
           they
           be
           able
           to
           perswade
           the
           contrary
           ,
           they
           must
           and
           will
           I
           doubt
           not
           find
           out
           some
           other
           good
           meanes
           to
           cheere
           vp
           themselues
           .
           Amongst
           which
           meanes
           the
           example
           of
           Geneua
           may
           serue
           for
           one
           .
           Haue
           not
           they
           the
           old
           Popish
           custome
           of
           vsing
           Godfathers
           and
           Godmothers
           in
           Baptisme
           ;
           the
           old
           Popish
           custome
           of
           administring
           the
           blessed
           Sacrament
           of
           the
           holy
           Eucharist
           with
           Wafer
           cakes
           ?
           Those
           thing●
           the
           godly
           there
           can
           digest
           .
           Wherefore
           should
           not
           the
           godly
           here
           learne
           to
           do
           the
           like
           ,
           both
           in
           them
           and
           in
           the
           rest
           of
           the
           like
           nature
           ?
           Some
           further
           meane
           peraduenture
           it
           might
           be
           to
           asswage
           their
           griefe
           ,
           if
           so
           be
           they
           did
           cōsider
           the
           reuenge
           they
           
           take
           on
           them
           ,
           which
           haue
           bene
           ,
           as
           they
           interpret
           it
           ,
           the
           workers
           of
           their
           continuance
           in
           so
           great
           griefe
           so
           long
           .
           For
           if
           the
           maintenance
           of
           Ceremonies
           be
           a
           corrosiue
           to
           such
           as
           oppugne
           them
           ;
           vndoubtedly
           to
           such
           as
           mainteine
           them
           ,
           it
           can
           be
           no
           great
           pleasure
           ,
           when
           they
           behold
           how
           that
           which
           they
           reuerence
           is
           oppugned
           .
           And
           therefore
           they
           that
           iudge
           themselues
           Martyrs
           when
           they
           are
           grieued
           ,
           should
           thinke
           withall
           what
           they
           are
           when
           they
           grieue
           .
           For
           we
           are
           still
           to
           put
           them
           in
           mind
           that
           the
           cause
           doth
           make
           no
           difference
           ;
           for
           that
           it
           must
           be
           presumed
           as
           good
           at
           the
           least
           on
           our
           part
           as
           on
           theirs
           ,
           till
           it
           be
           in
           the
           end
           decided
           who
           haue
           stood
           for
           truth
           and
           who
           for
           error
           .
           So
           that
           till
           then
           the
           most
           effectuall
           medicine
           and
           withall
           the
           most
           sound
           to
           ease
           their
           griefe
           ,
           must
           not
           be
           (
           in
           our
           opinion
           )
           the
           taking
           away
           of
           those
           things
           whereat
           they
           are
           grieued
           ,
           but
           the
           altering
           of
           that
           perswasion
           which
           they
           haue
           concerning
           the
           same
           .
           For
           this
           we
           therefore
           both
           pray
           and
           labour
           ;
           the
           more
           because
           we
           are
           also
           perswaded
           ,
           that
           it
           is
           but
           conceipt
           in
           them
           to
           thinke
           ,
           that
           those
           Romish
           Ceremonies
           whereof
           we
           haue
           hetherto
           spoken
           ,
           
           are
           like
           leprous
           clothes
           ,
           infectious
           vnto
           the
           Church
           ,
           or
           like
           soft
           and
           gentle
           poysons
           ,
           the
           venome
           whereof
           being
           insensibly
           pernicious
           ,
           worketh
           death
           ,
           and
           yet
           is
           neuer
           felt
           working
           .
           Thus
           they
           say
           :
           but
           because
           they
           say
           it
           onely
           ,
           and
           the
           world
           hath
           not
           as
           yet
           had
           so
           great
           experience
           of
           their
           art
           in
           curing
           the
           diseases
           of
           the
           Church
           ,
           that
           the
           bare
           authoritie
           of
           their
           word
           should
           perswade
           in
           a
           cause
           so
           waightie
           ;
           they
           may
           not
           thinke
           much
           if
           it
           be
           required
           at
           their
           hands
           to
           shewe
           ,
           first
           ,
           by
           what
           meanes
           so
           deadly
           infection
           can
           growe
           from
           similitude
           betweene
           vs
           and
           the
           Church
           of
           Rome
           in
           these
           thinges
           indifferent
           ;
           Secondly
           ,
           for
           that
           it
           were
           infinite
           if
           the
           Church
           should
           prouide
           against
           euery
           such
           euill
           as
           may
           come
           to
           passe
           ,
           it
           is
           not
           sufficient
           that
           they
           shewe
           possibilitie
           of
           dangerous
           euent
           ,
           vnlesse
           there
           appeare
           some
           likelihood
           also
           of
           the
           same
           to
           follow
           in
           vs
           ,
           except
           we
           preuent
           it
           ,
           Nor
           is
           this
           inough
           ,
           vnlesse
           it
           be
           moreouer
           made
           plaine
           ,
           that
           there
           is
           no
           good
           and
           sufficient
           way
           of
           preuention
           ,
           but
           by
           euacuating
           cleane
           ,
           and
           by
           emptying
           the
           Church
           of
           euerie
           such
           rite
           and
           Ceremonie
           ,
           as
           is
           presently
           called
           in
           question
           .
           Till
           this
           be
           done
           ,
           their
           good
           affection
           towards
           the
           safety
           of
           the
           Church
           is
           acceptable
           ,
           but
           the
           way
           they
           prescribe
           vs
           to
           preserue
           it
           by
           must
           rest
           in
           suspense
           .
           And
           least
           hereat
           they
           take
           occasion
           to
           turne
           vpon
           vs
           the
           speech
           of
           the
           Prophet
           Ieremie
           vsed
           against
           Babylon
           ,
           
           
             Behold
             we
             haue
             done
             our
             endeuour
             to
             cure
          
           the
           diseases
           of
           Babylon
           ,
           but
           she
           through
           her
           wilfulnesse
           doth
           rest
           vncured
           :
           let
           them
           consider
           into
           what
           straights
           the
           Church
           might
           driue
           it selfe
           ,
           in
           being
           guided
           by
           this
           their
           counsell
           .
           Their
           axiome
           is
           ,
           that
           the
           sound
           beleeuing
           Church
           of
           Iesus
           Christ
           ,
           may
           not
           be
           like
           Hereticall
           Churches
           in
           any
           of
           those
           indifferent
           things
           ,
           which
           men
           make
           choyce
           of
           ,
           and
           do
           not
           take
           by
           prescript
           appointment
           of
           the
           word
           of
           God.
           In
           the
           word
           of
           God
           the
           vse
           of
           bread
           is
           prescribed
           ,
           as
           a
           thing
           without
           which
           the
           Eucharist
           may
           not
           be
           celebrated
           :
           but
           as
           for
           the
           kind
           of
           bread
           ,
           it
           is
           not
           denied
           to
           be
           a
           thing
           indifferent
           .
           Being
           indifferent
           of
           it selfe
           ,
           we
           are
           by
           this
           axiome
           of
           theirs
           to
           auoide
           the
           vse
           of
           vnleauened
           bread
           in
           their
           Sacrament
           ,
           because
           such
           bread
           the
           Church
           of
           Rome
           beeing
           Hereticall
           vseth
           .
           But
           doth
           not
           the
           selfe
           same
           axiome
           barre
           vs
           euen
           from
           leauened
           bread
           also
           ,
           which
           the
           Church
           of
           the
           Grecians
           vseth
           ;
           the
           opinions
           whereof
           are
           in
           a
           number
           of
           things
           the
           same
           ,
           for
           which
           we
           condemne
           the
           Church
           of
           Rome
           ;
           and
           in
           some
           
           things
           erroneous
           ,
           where
           the
           Church
           of
           Rome
           is
           acknowledged
           to
           be
           sound
           ;
           as
           namely
           in
           the
           Article
           proceeding
           of
           the
           holy
           Ghost
           ?
           And
           least
           here
           they
           should
           say
           that
           because
           the
           Greeke
           Church
           is
           farther
           off
           ,
           &
           the
           Church
           of
           Rome
           nearer
           ,
           we
           are
           in
           that
           respect
           rather
           to
           vse
           that
           which
           the
           Church
           of
           Rome
           vseth
           not
           ;
           let
           them
           imagine
           a
           reformed
           Church
           in
           the
           Citie
           of
           Venice
           ,
           where
           a
           Greeke
           Church
           and
           a
           Popish
           both
           are
           .
           And
           when
           both
           these
           are
           equally
           neare
           ,
           let
           them
           consider
           what
           the
           third
           shall
           doe
           .
           Without
           eyther
           leauened
           or
           vnleauened
           bread
           ,
           it
           can
           haue
           no
           sacrament
           :
           the
           word
           of
           God
           doth
           tye
           it
           to
           neither
           ;
           and
           their
           axiome
           doth
           exclude
           it
           from
           both
           .
           If
           this
           constraine
           them
           ,
           as
           it
           must
           ,
           to
           grant
           that
           their
           axiome
           is
           not
           to
           take
           any
           place
           ,
           saue
           in
           those
           things
           only
           where
           the
           Church
           hath
           larger
           scope
           ;
           it
           resteth
           that
           they
           search
           out
           some
           stronger
           reason
           then
           they
           haue
           as
           yet
           alleaged
           ;
           otherwise
           they
           constraine
           not
           vs
           to
           thinke
           that
           the
           Church
           is
           tyed
           vnto
           any
           such
           rule
           or
           axiome
           ,
           no
           not
           then
           when
           she
           hath
           the
           widest
           field
           to
           walke
           in
           ,
           and
           the
           greatest
           store
           of
           choice
           .
        
         
           11
           Against
           such
           Ceremonies
           generally
           as
           are
           the
           same
           in
           the
           Church
           of
           England
           and
           of
           Rome
           ,
           we
           see
           what
           hath
           bene
           hetherto
           alleaged
           .
           
           Albeit
           therefore
           we
           do
           not
           finde
           the
           one
           Churches
           hauing
           of
           such
           thinges
           ,
           to
           be
           sufficient
           cause
           why
           the
           other
           should
           not
           haue
           them
           :
           neuerthelesse
           in
           case
           it
           may
           be
           proued
           ,
           that
           amongst
           the
           number
           of
           rites
           and
           orders
           common
           vnto
           bothe
           ,
           there
           are
           particulars
           the
           vse
           whereof
           is
           vtterly
           vnlawfull
           ,
           in
           regard
           of
           some
           speciall
           bad
           and
           noysome
           qualitie
           ;
           there
           is
           no
           doubt
           but
           we
           ought
           to
           relinquish
           such
           rites
           and
           orders
           ,
           what
           freedome
           soeuer
           we
           haue
           to
           retaine
           the
           other
           still
           .
           As
           therefore
           wee
           haue
           heard
           their
           generall
           exception
           against
           all
           those
           thinges
           ,
           which
           being
           not
           commanded
           in
           the
           word
           of
           God
           ,
           were
           first
           receiued
           in
           the
           Church
           of
           Rome
           ,
           and
           from
           thence
           haue
           bene
           deriued
           into
           ours
           ,
           so
           it
           followeth
           th●t
           now
           we
           proceede
           vnto
           certaine
           kinds
           of
           them
           ,
           as
           being
           excepted
           against
           not
           only
           for
           that
           they
           are
           in
           the
           Church
           of
           Rome
           ,
           but
           are
           besides
           either
           Iewish
           ,
           or
           abused
           vnto
           Idolatry
           ,
           and
           so
           growne
           scandalous
           .
           The
           Church
           of
           Rome
           they
           say
           ,
           
           being
           ashamed
           of
           the
           simplicitie
           of
           the
           Gospell
           ,
           did
           almost
           out
           of
           all
           religions
           take
           whatsoeuer
           had
           any
           faire
           &
           gorgeous
           shew
           ,
           borrowing
           in
           that
           respect
           frō
           the
           Iewes
           sundry
           of
           their
           abolished
           Ceremonies
           .
           Thus
           by
           foolish
           and
           ridiculous
           imitation
           ,
           all
           their
           Massing
           furniture
           almost
           they
           tooke
           from
           the
           law
           ,
           least
           hauing
           an
           Altar
           and
           a
           Priest
           ,
           they
           should
           want
           vestments
           for
           their
           stage
           ;
           so
           that
           whatsoeuer
           we
           haue
           in
           common
           with
           the
           church
           of
           Rome
           ,
           if
           the
           same
           be
           of
           this
           kind
           we
           ought
           to
           remoue
           it
           .
           
             Constantine
             the
             Emperour
             speaking
             of
             the
             keeping
             of
             the
             feast
             of
             Easter
             saith
             ,
             That
             it
             is
             an
             vnworthy
             thing
             to
             haue
             any
             thing
             common
             with
             that
             most
             spitefull
             company
             of
             the
             Iewes
             .
             And
             a
             little
             after
             he
             saith
             ,
             that
             it
             is
             most
             absurd
             and
             against
             reason
             ,
             that
             the
             Iewes
             should
             vaunt
             and
             glory
             that
             the
             Christians
             could
             not
             keepe
             those
             thinges
             without
             their
             doctrine
             .
          
           
           
             And
             in
             an
             other
             place
             it
             is
             said
             after
             this
             sort
             ;
             It
             is
             conuenient
             so
             to
             order
             the
             matter
             ,
             that
             we
             haue
             nothing
             common
             with
             that
             nation
             .
             The
             councell
             of
             Laodicea
             ,
             which
             was
             afterward
             confirmed
             by
             the
             sixt
             generall
             Councell
             ,
             decreed
             that
             the
             Christians
             should
             not
             take
             vnlea●ened
             bread
             of
             the
             Iewes
             ,
             or
             communicate
             with
             their
             impietie
             .
          
           For
           the
           easier
           manifestation
           of
           truth
           in
           this
           point
           ,
           two
           things
           there
           are
           which
           must
           be
           considered
           ;
           namely
           the
           causes
           wherefore
           the
           church
           should
           decline
           from
           Iewish
           Ceremonies
           ;
           and
           how
           farre
           it
           ought
           so
           to
           doe
           .
           One
           cause
           is
           that
           the
           Iewes
           were
           the
           deadliest
           and
           spitefullest
           enemies
           of
           Christianitie
           that
           were
           in
           the
           world
           ,
           and
           in
           this
           respect
           
           their
           orders
           so
           farre
           forth
           to
           be
           shunned
           ,
           as
           we
           haue
           already
           set
           downe
           in
           handling
           the
           matter
           of
           heathenish
           Ceremonies
           .
           For
           no
           enemies
           being
           so
           venemous
           against
           Christ
           as
           Iewes
           ,
           they
           were
           of
           all
           other
           most
           odious
           ,
           and
           by
           that
           meane
           least
           to
           be
           vsed
           as
           fit
           Church
           paternes
           for
           imitation
           .
           An
           other
           cause
           is
           the
           solemne
           abrogation
           of
           the
           Iewes
           ordinances
           ;
           which
           ordinances
           for
           vs
           to
           resume
           ,
           were
           to
           checke
           our
           Lord
           himselfe
           which
           hath
           disanulled
           them
           .
           But
           how
           farre
           this
           second
           cause
           doth
           extend
           ,
           it
           is
           not
           on
           all
           sides
           fully
           agreed
           vpon
           .
           And
           touching
           those
           thinges
           whereunto
           it
           reacheth
           not
           ,
           although
           there
           be
           small
           cause
           wherefore
           the
           Church
           should
           frame
           it selfe
           to
           the
           Iewes
           example
           ,
           in
           respect
           of
           their
           persons
           which
           are
           most
           hatefull
           ;
           yet
           God
           himselfe
           hauing
           bene
           the
           author
           of
           their
           lawes
           ,
           herein
           they
           are
           (
           notwithstanding
           the
           former
           consideration
           )
           still
           worthy
           to
           be
           honoured
           ,
           and
           to
           be
           followed
           aboue
           others
           ,
           as
           much
           as
           the
           state
           of
           things
           will
           beare
           .
           Iewish
           ordinances
           had
           some
           things
           naturall
           ,
           and
           of
           the
           perpetuitie
           of
           those
           things
           no
           man
           doubteth
           .
           That
           which
           was
           positiue
           ,
           wee
           likewise
           knowe
           to
           haue
           bene
           by
           the
           comming
           of
           Christ
           partly
           necessary
           not
           to
           bee
           kept
           ,
           and
           partly
           indifferent
           to
           be
           kept
           or
           not
           .
           Of
           the
           former
           kinde
           Circumcision
           and
           sacrifice
           were
           .
           For
           this
           point
           Stephen
           was
           accused
           ;
           and
           the
           euidence
           which
           his
           accusers
           brought
           against
           him
           in
           iudgement
           was
           ,
           
             This
             man
             ceaseth
             not
             to
             speake
             blasphemous
             words
             against
             this
             holy
             place
             and
             the
             lawe
             ,
          
           
           
             for
             we
             haue
             heard
             him
             say
             that
             this
             Iesus
             of
             Nazaret
             shall
             destroy
             this
             place
             ,
             and
             shall
             change
             the
             ordinances
             that
             Moses
             gaue
             vs.
          
           True
           it
           is
           that
           this
           doctrine
           was
           then
           taught
           ,
           which
           vnbeleeuers
           condemning
           for
           blasphemie
           ,
           did
           therein
           commit
           that
           which
           they
           did
           condemne
           .
           The
           Apostles
           notwithstanding
           from
           whom
           Stephen
           had
           receiued
           it
           ,
           did
           not
           so
           teach
           the
           abrogation
           ,
           no
           not
           of
           those
           things
           which
           were
           necessarily
           to
           cease
           ,
           but
           that
           euen
           the
           Iewes
           being
           Christian
           might
           for
           a
           time
           continue
           in
           them
           .
           And
           therefore
           in
           Ierusalem
           the
           first
           Christian
           Bishop
           not
           Circumcised
           was
           Marke
           ;
           
           and
           he
           not
           Bishop
           till
           the
           daies
           of
           Adrian
           the
           Emperour
           ,
           after
           the
           ouerthrow
           of
           Ierusalem
           ,
           there
           hauing
           bene
           fifteene
           Bishops
           before
           him
           which
           were
           all
           of
           the
           Circumcision
           .
           The
           Christian
           Iewes
           did
           thinke
           at
           the
           first
           not
           onely
           themselues
           ,
           but
           the
           Christian
           Gentiles
           also
           bound
           ,
           and
           that
           necessarily
           ,
           to
           obserue
           the
           whole
           lawe
           .
           There
           went
           forth
           certaine
           of
           the
           sect
           of
           Pharises
           which
           did
           beleeue
           ,
           and
           they
           comming
           vnto
           Antioch
           ,
           taught
           that
           it
           was
           necessary
           for
           the
           Gentiles
           to
           be
           circumcised
           ,
           and
           to
           keepe
           the
           lawe
           of
           Moses
           .
           Whereupon
           there
           grew
           dissention
           ,
           Paul
           and
           Barnabas
           disputing
           against
           them
           .
           The
           determination
           of
           the
           Councell
           held
           at
           Ierusalem
           concerning
           this
           matter
           was
           finally
           this
           ,
           
           
             Touching
             the
             Gentils
             which
             beleeue
             ,
             we
             haue
             written
             &
             determined
             that
             they
             obserue
             no
             such
             thing
             .
          
           
           Their
           protestation
           by
           letters
           is
           ,
           
             For
             as
             much
             as
             we
             haue
             heard
             that
             certain
             which
             departed
             frō
             vs
             haue
             troubled
             you
             with
             words
             ,
             and
             combred
             your
             minds
             ,
             saying
             ,
             Ye
             must
             be
             circumcised
             and
             keepe
             the
             lawe
             ;
             knowe
             that
             we
             gaue
             them
             no
             such
             commandement
             .
             Paule
          
           therefore
           continued
           still
           teaching
           the
           Gentiles
           ,
           not
           onely
           that
           they
           were
           not
           bound
           to
           obserue
           the
           lawes
           of
           Moses
           ,
           but
           that
           the
           obseruation
           of
           those
           lawes
           which
           were
           necessarily
           to
           be
           abrogated
           ,
           was
           in
           them
           altogether
           vnlawfull
           .
           In
           which
           point
           his
           doctrine
           was
           misreported
           ,
           as
           though
           he
           had
           euery
           where
           preached
           this
           ,
           not
           only
           concerning
           the
           Gentiles
           ,
           but
           also
           touching
           the
           Iewes
           .
           Wherfore
           comming
           vnto
           Iames
           and
           the
           rest
           of
           the
           Cleargie
           at
           Ierusalem
           ,
           
           they
           tolde
           him
           plainely
           of
           it
           ,
           saying
           ,
           
             Thou
             seest
             brother
             how
             many
             thousand
             Iewes
             there
             are
             which
             beleeue
             ,
             &
             they
             are
             all
             zealous
             of
             the
             law
             .
             Now
             they
             
             are
             informed
             of
             thee
             ,
             that
             thou
             teachest
             all
             the
             Iewes
             which
             are
             amongst
             the
             Gentiles
             to
             forsake
             Moses
             ,
             and
             sayest
             that
             they
             ought
             not
             to
             circumcise
             their
             children
             neither
             to
             liue
             after
             the
             customes
             .
          
           And
           hereupon
           they
           gaue
           him
           counsell
           to
           make
           it
           apparent
           in
           the
           eyes
           of
           all
           men
           ,
           that
           those
           flying
           reports
           were
           vntrue
           ,
           and
           that
           himselfe
           being
           a
           Iew
           ,
           kept
           the
           lawe
           euen
           as
           they
           did
           .
           In
           some
           thinges
           therefore
           wee
           see
           the
           Apostles
           did
           teach
           ,
           that
           there
           ought
           not
           to
           be
           conformitie
           betweene
           the
           Christian
           Iewes
           and
           Gentiles
           .
           How
           many
           things
           this
           lawe
           of
           inconformitie
           did
           comprehend
           ,
           there
           is
           no
           need
           we
           should
           stand
           to
           examine
           .
           This
           generall
           is
           true
           ,
           that
           the
           Gentiles
           were
           not
           made
           conformable
           vnto
           the
           Iewes
           ,
           in
           that
           which
           was
           necessarily
           to
           cease
           at
           the
           comming
           of
           Christ.
           Touching
           things
           positiue
           which
           might
           either
           cease
           or
           continue
           as
           occasion
           should
           require
           ,
           
           the
           Apostles
           tendering
           the
           zeale
           of
           the
           Iewes
           ,
           thought
           it
           necessary
           to
           binde
           euen
           the
           Gentiles
           for
           a
           time
           to
           abstaine
           as
           the
           Iewes
           did
           ,
           frō
           things
           offered
           vnto
           idols
           ,
           from
           bloud
           ,
           frō
           strangled
           .
           These
           decrees
           were
           euery
           where
           deliuered
           vnto
           the
           Gentiles
           to
           bee
           straightly
           obserued
           and
           kept
           .
           In
           the
           other
           matters
           where
           the
           Gentiles
           were
           free
           ,
           
           and
           the
           Iewes
           in
           their
           owne
           opinion
           still
           tied
           ,
           the
           Apostles
           doctrine
           vnto
           the
           Iewe
           was
           ,
           
             Condemne
             not
             the
             Gentile
          
           ;
           vnto
           the
           Gentile
           ,
           
             Despise
             not
             the
             Iewe
          
           :
           
           the
           one
           sorte
           they
           warned
           to
           take
           heed
           that
           scrupulositie
           did
           not
           make
           them
           rigorous
           ,
           in
           giuing
           vnaduised
           sentence
           against
           their
           brethren
           which
           were
           free
           ;
           the
           other
           that
           they
           did
           not
           become
           scandalous
           ,
           by
           abusing
           their
           libertie
           &
           freedome
           to
           the
           offence
           of
           their
           weake
           brethren
           which
           were
           scrupulous
           .
           From
           hence
           therefore
           two
           conclusiōs
           there
           are
           which
           may
           euidently
           be
           drawne
           ;
           the
           first
           ,
           that
           whatsouer
           conformitie
           of
           positiue
           lawes
           the
           Apostles
           did
           bring
           in
           betweene
           the
           Churches
           of
           Iewes
           and
           Gentiles
           ,
           it
           was
           in
           those
           things
           only
           ,
           which
           might
           either
           cease
           or
           continue
           a
           shorter
           or
           a
           longer
           time
           ,
           as
           occasion
           did
           most
           require
           ;
           the
           second
           ,
           that
           they
           did
           not
           impose
           vpon
           the
           Churches
           of
           the
           Gentiles
           any
           part
           of
           the
           Iewes
           ordinances
           with
           bond
           of
           necessary
           and
           perpetuall
           obseruatiō
           ,
           (
           as
           we
           al
           both
           by
           doctrine
           and
           practise
           acknowledge
           )
           but
           only
           in
           respect
           of
           the
           conueniencie
           and
           fitnes
           for
           the
           present
           state
           of
           the
           Church
           as
           thē
           it
           stood
           .
           The
           words
           of
           the
           Councels
           decree
           cōcerning
           the
           Gentiles
           are
           ,
           
             It
             seemed
             good
             to
             the
             holy
             Ghost
             &
             to
             vs
             ,
             to
             lay
             vpō
             you
             no
             more
             burden
             sauing
             only
             those
             things
             of
             necessitie
             ,
             abstinence
             frō
             Idoll-offrings
             ,
             frō
             strangled
             &
             bloud
             ,
             and
             frō
             fornication
             .
          
           So
           that
           in
           other
           things
           positiue
           which
           the
           cōming
           of
           Christ
           did
           not
           necessarily
           extinguish
           ,
           the
           Gentils
           were
           left
           altogether
           free
           .
           Neither
           ought
           it
           to
           seeme
           vnreasonable
           ,
           that
           the
           Gentils
           should
           necessarily
           be
           bound
           &
           tied
           to
           Iewish
           ordinances
           ,
           so
           far
           forth
           as
           that
           decree
           importeth
           .
           For
           to
           the
           Iew
           ,
           who
           knew
           that
           their
           differēce
           frō
           other
           nations
           which
           were
           aliens
           &
           strangers
           frō
           God
           ,
           did
           especially
           consist
           in
           this
           ,
           
           that
           Gods
           people
           had
           positiue
           ordināces
           giuen
           to
           thē
           of
           God
           himself
           ,
           it
           seemed
           maruelous
           hard
           ,
           that
           the
           Christiā
           Gentils
           should
           be
           incorporated
           into
           the
           same
           common
           welth
           with
           Gods
           owne
           chosen
           people
           ,
           &
           be
           subiect
           to
           no
           part
           of
           his
           statutes
           ,
           
           more
           then
           only
           the
           lawe
           of
           nature
           ,
           which
           heathēs
           count
           thēselues
           boūd
           vnto
           .
           It
           was
           an
           opiniō
           constātly
           receiued
           amongst
           the
           Iews
           ,
           that
           God
           did
           deliuer
           vnto
           the
           sonnes
           of
           Noah
           seuē
           precepts
           ;
           namely
           to
           liue
           in
           some
           form
           of
           regimēt
           vnder
           1
           publique
           lawes
           ;
           2
           to
           serue
           &
           call
           vpō
           the
           name
           of
           God
           ;
           3
           to
           shun
           Idolatry
           ;
           4
           not
           to
           suffer
           effusiō
           of
           bloud
           ;
           5
           to
           abhor
           all
           vncleane
           knowledge
           in
           the
           flesh
           ;
           6
           to
           commit
           no
           ●apine
           ;
           7
           finally
           ,
           not
           to
           eate
           of
           any
           liuing
           creature
           whereof
           the
           bloud
           was
           not
           first
           let
           out
           .
           if
           
           therefore
           the
           Gentiles
           would
           be
           exempt
           from
           the
           lawe
           of
           Moses
           ,
           yet
           it
           might
           seeme
           hard
           they
           should
           also
           cast
           off
           euen
           those
           things
           positiue
           which
           were
           obserued
           before
           Moses
           ,
           and
           which
           were
           not
           of
           the
           same
           kinde
           with
           lawes
           that
           were
           necessarily
           to
           cease
           .
           And
           peraduenture
           hereupon
           the
           Councell
           sawe
           it
           expedient
           to
           determine
           ,
           that
           the
           Gentiles
           should
           according
           vnto
           the
           third
           ,
           the
           seuenth
           ,
           and
           the
           fift
           of
           those
           precepts
           ,
           abstaine
           from
           things
           sacrificed
           vnto
           idoles
           ,
           from
           strangled
           and
           bloud
           ,
           and
           from
           fornication
           .
           The
           rest
           the
           Gentiles
           did
           of
           their
           owne
           accord
           obserue
           ,
           nature
           leading
           them
           thereunto
           .
           And
           did
           not
           nature
           also
           teach
           them
           to
           abstaine
           from
           fornication
           ?
           No
           doubt
           it
           did
           .
           Neither
           can
           we
           with
           reason
           thinke
           ,
           
           that
           as
           the
           former
           two
           are
           positiue
           ,
           so
           likewise
           this
           ,
           being
           meant
           as
           the
           Apostle
           doth
           otherwise
           vsually
           vnderstand
           it
           .
           But
           very
           marriage
           within
           a
           number
           of
           degrees
           ,
           being
           not
           onely
           by
           the
           lawe
           of
           Moses
           ,
           but
           also
           by
           the
           lawe
           of
           the
           sonnes
           of
           Noah
           (
           for
           so
           they
           tooke
           it
           )
           an
           vnlawfull
           discouerie
           of
           nakednes
           ;
           this
           discouerie
           of
           nakednesse
           by
           vnlawfull
           marriages
           ,
           such
           as
           Moses
           in
           the
           lawe
           reckoneth
           vp
           ,
           
           I
           thinke
           it
           for
           mine
           owne
           part
           more
           probable
           to
           haue
           bene
           meant
           in
           the
           wordes
           of
           that
           Canon
           ,
           then
           fornication
           according
           vnto
           the
           sense
           of
           the
           lawe
           of
           nature
           .
           Words
           must
           be
           taken
           according
           to
           the
           matter
           wherof
           they
           are
           vttered
           .
           The
           Apostles
           commaund
           to
           abstaine
           from
           bloud
           .
           Conster
           this
           according
           to
           the
           lawe
           of
           nature
           ,
           and
           it
           will
           seeme
           that
           Homicide
           only
           is
           forbidden
           .
           But
           conster
           it
           in
           reference
           to
           the
           law
           of
           the
           Iewes
           about
           which
           the
           question
           was
           ,
           and
           it
           shall
           easily
           appeare
           to
           haue
           a
           cleane
           other
           sense
           ,
           and
           in
           any
           mans
           iudgement
           a
           truer
           ,
           when
           we
           expound
           it
           of
           eating
           ,
           and
           not
           of
           sheading
           bloud
           .
           So
           if
           we
           speake
           of
           fornication
           ,
           he
           that
           knoweth
           no
           lawe
           but
           only
           the
           lawe
           of
           nature
           ,
           must
           needes
           make
           thereof
           a
           narrower
           construction
           ,
           then
           he
           which
           measureth
           the
           same
           by
           a
           lawe
           ,
           wherein
           sundry
           kindes
           euen
           of
           coniugall
           copulation
           are
           prohibited
           as
           impure
           ,
           
           vncleane
           ,
           vnhonest
           .
           Saint
           Paule
           himselfe
           doth
           terme
           incestuous
           marriage
           fornication
           .
           If
           any
           do
           rather
           think
           that
           the
           Christian
           Gentiles
           themselues
           through
           the
           loose
           and
           corrupt
           custome
           of
           those
           times
           ,
           tooke
           simple
           fornication
           for
           no
           sinne
           ,
           and
           were
           in
           that
           respect
           offensiue
           vnto
           beleeuing
           Iewes
           which
           by
           the
           law
           had
           bene
           better
           taught
           ;
           our
           proposing
           of
           an
           other
           coniecture
           ,
           is
           vnto
           theirs
           no
           preiudice
           .
           Some
           thinges
           therefore
           we
           see
           there
           were
           ,
           wherein
           the
           Gentiles
           were
           forbidden
           to
           be
           like
           vnto
           the
           Iewes
           ;
           some
           things
           wherin
           they
           were
           commanded
           not
           to
           be
           vnlike
           .
           Againe
           ,
           some
           things
           also
           there
           were
           ,
           wherein
           no
           lawe
           of
           God
           did
           let
           ,
           but
           that
           they
           might
           be
           either
           like
           or
           vnlike
           ,
           as
           occasion
           should
           require
           .
           And
           vnto
           this
           purpose
           Leo
           sayth
           ,
           
             Apostolicall
             ordinance
             (
             beloued
             )
             knowing
             that
             our
             Lord
             Iesus
             Christ
             came
             not
             into
             this
             world
             to
             vndo
             the
             law
             ,
          
           
           
             hath
             in
             such
             sort
             distinguished
             the
             mysteries
             of
             the
             old
             testament
             ,
             that
             certaine
             of
             them
             it
             hath
             chosen
             out
             to
             benefit
             euangelicall
             knowledge
             withall
             ,
             and
             for
             that
             purpose
             appointed
             that
             those
             things
             which
             before
             were
             Iewish
             ,
             might
             now
             be
             Christian
             customes
             .
          
           The
           cause
           why
           the
           Apostles
           did
           thus
           conforme
           the
           Christians
           ,
           as
           much
           as
           might
           be
           ,
           according
           to
           the
           patterne
           of
           the
           Iewes
           ,
           was
           to
           reine
           them
           in
           by
           this
           meane
           the
           more
           ,
           and
           to
           make
           them
           cleaue
           the
           better
           .
           The
           Church
           of
           Christ
           hath
           had
           in
           no
           one
           thing
           so
           many
           and
           so
           contrary
           occasions
           of
           dealing
           as
           about
           Iudaisme
           ;
           some
           hauing
           thought
           the
           whole
           Iewish
           lawe
           wicked
           and
           damnable
           in
           it selfe
           ;
           some
           not
           condemning
           it
           as
           the
           former
           sort
           absolutely
           ,
           haue
           notwithstanding
           iudged
           it
           either
           sooner
           necessary
           to
           be
           abrogated
           ,
           or
           further
           vnlawful
           to
           be
           obserued
           then
           truth
           
           can
           beare
           ;
           some
           of
           scrupulous
           simplicitie
           vrging
           perpetuall
           and
           vniuersall
           obseruation
           of
           the
           law
           of
           Moses
           necessary
           ,
           as
           the
           Christian
           Iewes
           at
           the
           first
           in
           the
           Apostles
           times
           ;
           some
           as
           Heretiques
           ,
           holding
           the
           same
           no
           lesse
           euen
           after
           the
           contrary
           determination
           set
           downe
           by
           consent
           of
           the
           Church
           at
           Ierusalem
           ;
           finally
           some
           being
           herein
           resolute
           through
           meere
           infidelitie
           ,
           and
           with
           open
           profest
           enmitie
           against
           Christ
           ,
           as
           vnbeleeuing
           Iewes
           .
           To
           cōtrowle
           slaunderers
           of
           the
           law
           and
           Prophets
           ,
           such
           as
           Marcionites
           and
           Manichees
           were
           ,
           the
           Church
           in
           her
           liturgies
           hath
           intermingled
           with
           readings
           out
           of
           the
           new
           Testament
           ,
           lessons
           taken
           out
           of
           the
           lawe
           and
           Prophets
           ;
           whereunto
           Tertullian
           alluding
           ,
           
           saith
           of
           the
           Church
           of
           Christ
           ;
           
             It
             intermingleth
             with
             euangelicall
             and
             apostolicall
             writings
             ,
             the
             law
             and
             the
             Prophets
             ;
             and
             from
             thence
             it
             drinketh
             in
             that
             faith
             ,
             which
             with
             water
             it
             sealeth
             ,
          
           
           
             clotheth
             with
             the
             spirit
             ,
             nourisheth
             with
             the
             Eucharist
             ,
             with
             martirdom
             setteth
             forward
             .
          
           They
           would
           haue
           wondered
           in
           those
           times
           to
           heare
           ,
           that
           any
           man
           being
           not
           a
           fauourer
           of
           heresie
           ,
           should
           terme
           this
           by
           way
           of
           disdaine
           ,
           
             mangling
             of
             the
             Gospels
             &
             Epistles
             .
          
           They
           which
           honor
           the
           law
           as
           an
           image
           of
           the
           wisdome
           of
           God
           himselfe
           ,
           are
           notwithstanding
           to
           know
           that
           the
           same
           had
           an
           end
           in
           Christ.
           But
           what
           ?
           was
           the
           lawe
           so
           abolished
           with
           Christ
           ,
           that
           after
           his
           ascention
           the
           office
           of
           Priests
           became
           immediatly
           wicked
           ,
           &
           the
           very
           name
           hatefull
           ,
           as
           importing
           the
           exercise
           of
           an
           vngodly
           function
           ?
           No
           ,
           as
           long
           as
           the
           glory
           of
           the
           temple
           continued
           ,
           
           and
           till
           the
           time
           of
           that
           finall
           desolation
           was
           accomplished
           ,
           the
           very
           Christian
           Iewes
           did
           continue
           with
           their
           sacrifices
           and
           other
           parts
           of
           legall
           seruice
           .
           That
           very
           lawe
           therefore
           which
           our
           Sauiour
           was
           to
           abolish
           ,
           did
           not
           
             so
             soone
          
           become
           vnlawfull
           to
           be
           obserued
           as
           some
           imagine
           :
           nor
           was
           it
           afterwards
           vnlawful
           
             so
             far
          
           ,
           that
           the
           very
           name
           of
           Aultar
           ,
           of
           Priest
           ,
           of
           Sacrifice
           it selfe
           ,
           should
           be
           banished
           out
           of
           the
           world
           .
           For
           thogh
           God
           do
           now
           hate
           sacrifice
           ,
           whether
           it
           be
           Heathenish
           or
           Iewish
           ,
           so
           that
           we
           cannot
           haue
           the
           same
           things
           which
           they
           had
           ,
           but
           with
           impietie
           ;
           yet
           vnlesse
           there
           be
           some
           greater
           let
           then
           the
           onely
           euacuation
           of
           the
           law
           of
           Moses
           ,
           the
           names
           thēselues
           may
           (
           I
           hope
           )
           be
           retained
           without
           sin
           ,
           in
           respect
           of
           that
           proportion
           which
           things
           established
           by
           our
           Sauiour
           haue
           vnto
           them
           which
           by
           him
           are
           abrogated
           .
           And
           so
           throughout
           all
           the
           writings
           of
           the
           auncient
           fathers
           we
           see
           that
           the
           words
           which
           were
           do
           continue
           ;
           the
           onely
           difference
           is
           ,
           that
           whereas
           before
           they
           had
           a
           literall
           ,
           they
           now
           haue
           a
           metaphoricall
           vse
           ,
           and
           are
           as
           so
           many
           notes
           of
           remembrance
           vnto
           vs
           ,
           that
           what
           they
           did
           signifie
           in
           the
           letter
           ,
           is
           accomplished
           in
           the
           truth
           .
           And
           as
           no
           man
           can
           depriue
           the
           Church
           of
           this
           libertie
           ,
           to
           vse
           names
           whereunto
           the
           lawe
           was
           accustomed
           ;
           so
           neither
           are
           wee
           generally
           forbidden
           the
           vse
           of
           things
           which
           the
           lawe
           hath
           ;
           though
           it
           neither
           commaund
           vs
           any
           particularitie
           ,
           as
           it
           did
           the
           Iewes
           a
           number
           ;
           and
           the
           waightiest
           which
           it
           did
           commaund
           them
           ,
           are
           vnto
           vs
           in
           the
           Gospell
           prohibited
           .
           Touching
           such
           as
           through
           simplicitie
           of
           error
           did
           vrge
           vniuersall
           and
           perpetuall
           obseruation
           of
           the
           lawe
           of
           Moses
           at
           the
           first
           ,
           we
           haue
           spoken
           already
           .
           Against
           Iewish
           heretikes
           and
           false
           Apostles
           teaching
           afterwards
           the
           selfe
           same
           ,
           Saint
           Paul
           in
           euery
           Epistle
           commonly
           either
           disputeth
           or
           giueth
           warning
           .
           Iewes
           that
           were
           zealous
           for
           the
           lawe
           ,
           but
           withall
           infidels
           in
           respect
           of
           Christianitie
           ,
           and
           to
           the
           name
           of
           Iesus
           Christ
           most
           spitefull
           enemies
           ,
           did
           while
           they
           flourished
           no
           lesse
           persecute
           the
           Church
           then
           Heathens
           .
           After
           their
           estate
           was
           ouerthrowne
           ,
           they
           were
           not
           that
           way
           so
           much
           to
           be
           feared
           .
           Howbeit
           because
           they
           had
           their
           Synagogues
           in
           euery
           
           famous
           Citie
           almost
           throughout
           the
           world
           ,
           and
           by
           that
           meanes
           great
           opportunitie
           to
           withdraw
           from
           the
           Christian
           faith
           ,
           which
           to
           doe
           they
           spared
           no
           labor
           ;
           
           this
           gaue
           the
           Church
           occasion
           to
           make
           sundry
           lawes
           against
           them
           .
           As
           in
           the
           Councell
           of
           
             Laodicea
             ;
             The
             festiuall
             presents
             which
             Iewes
             or
             Heretikes
             vse
             to
             send
             must
             not
             be
             receiued
             ;
             nor
             Holy
             dayes
             solemnized
             in
             their
             company
             .
          
           Againe
           ,
           
             From
             the
             Iewes
             men
             ought
             not
             to
             receiue
             their
             vnleauened
             ,
             nor
             to
             communicate
             with
             their
             impieties
             .
          
           Which
           Councell
           was
           afterwardes
           indeede
           confirmed
           by
           the
           sixt
           generall
           Councell
           .
           But
           what
           was
           the
           true
           sense
           or
           meaning
           both
           of
           the
           one
           and
           the
           other
           ?
           
           Were
           Christians
           here
           forbidden
           to
           communicate
           in
           vnleauened
           bread
           ,
           because
           the
           Iewes
           did
           so
           being
           enemies
           of
           the
           Church
           ?
           Hee
           which
           attentiuely
           shall
           waigh
           the
           wordes
           ,
           will
           suspect
           that
           they
           rather
           forbid
           communion
           with
           Iewes
           ,
           
           thē
           imitation
           of
           them
           :
           much
           more
           ,
           if
           with
           these
           two
           decrees
           be
           compared
           a
           third
           in
           the
           Councell
           of
           
             Cōstantinople
             ;
             Let
             no
             man
             either
             of
             the
             Clergie
             or
             Laitie
             eate
             the
             vnleauened
             of
             the
             Iewes
             ,
             nor
             enter
             into
             any
             familiaritie
             with
             them
             ,
             nor
             send
             for
             them
             in
             sicknes
             ,
             nor
             take
             phisicke
             at
             their
             hāds
             ,
             nor
             as
             much
             as
             goe
             into
             the
             bath
             with
             them
             ,
             If
             any
             do
             otherwise
             being
             a
             Clergie
             man
             ,
             let
             him
             be
             deposed
             ;
             if
             being
             a
             lay
             person
             ,
             let
             excommunicatiō
             be
             his
             punishment
             .
          
           If
           these
           Canons
           were
           any
           argumēt
           ,
           that
           they
           which
           made
           them
           did
           vtterly
           cōdemne
           similitude
           betweene
           the
           Christians
           &
           Iewes
           ,
           in
           things
           indifferent
           appertaining
           vnto
           religiō
           ,
           either
           because
           the
           Iewes
           were
           enemies
           vnto
           the
           Church
           ,
           or
           else
           for
           that
           their
           ceremonies
           were
           abrogated
           ;
           these
           reasons
           had
           bin
           as
           strong
           &
           effectual
           against
           their
           keeping
           the
           feast
           of
           Easter
           on
           the
           same
           day
           the
           Iewes
           kept
           theirs
           ,
           and
           not
           according
           to
           the
           custome
           of
           the
           West
           Church
           .
           For
           so
           they
           did
           frō
           the
           first
           beginning
           till
           Constantines
           time
           .
           For
           in
           these
           two
           things
           the
           East
           &
           West
           churches
           did
           interchangeably
           both
           confront
           the
           Iewes
           ,
           and
           concur
           with
           thē
           :
           the
           West
           church
           vsing
           vnleauened
           bread
           ,
           as
           the
           Iewes
           in
           their
           passouer
           did
           ,
           but
           differing
           frō
           them
           in
           the
           day
           whereon
           they
           kept
           the
           feast
           of
           Easter
           ;
           con●●ariwise
           the
           East
           church
           celebrating
           the
           feast
           of
           Easter
           on
           the
           same
           day
           with
           the
           Iewes
           ,
           but
           not
           vsing
           the
           same
           kind
           of
           bread
           which
           they
           did
           .
           Now
           if
           so
           be
           the
           East
           Church
           in
           vsing
           leuened
           bread
           had
           done
           wel
           ,
           either
           for
           that
           the
           Iewes
           were
           enemies
           to
           the
           Church
           ,
           or
           because
           Iewish
           ceremonies
           were
           abrogated
           ;
           how
           should
           we
           think
           but
           that
           Victor
           the
           B.
           of
           Rome
           (
           whom
           all
           iudicious
           mē
           do
           in
           that
           behalf
           disallow
           )
           did
           well
           to
           be
           so
           vehement
           &
           fierce
           in
           drawing
           thē
           to
           the
           like
           dissimilitude
           for
           the
           feast
           of
           Easter
           ?
           Againe
           ,
           if
           the
           West
           Churches
           had
           in
           either
           of
           those
           two
           respects
           affected
           dissimilitude
           with
           the
           Iewes
           in
           the
           feast
           of
           Easter
           ,
           what
           reasō
           had
           they
           to
           drawe
           the
           Easterne
           Church
           herein
           vnto
           them
           ,
           which
           reason
           did
           not
           enforce
           them
           to
           frame
           themselues
           vnto
           it
           in
           the
           ceremonie
           of
           leauened
           bread
           ?
           Differēce
           in
           rites
           should
           breed
           no
           cōtrouersie
           between
           one
           church
           &
           an
           other
           :
           but
           if
           controuersie
           be
           once
           bred
           ,
           it
           must
           be
           ended
           .
           The
           feast
           of
           Easter
           being
           therfore
           litigious
           in
           the
           daies
           of
           Cōstantine
           ,
           who
           honored
           of
           all
           other
           churches
           most
           the
           Church
           of
           Rome
           ,
           which
           Church
           was
           the
           mother
           from
           whose
           breasts
           he
           had
           drawn
           that
           food
           ,
           which
           gaue
           him
           nourishmēt
           to
           eternall
           life
           ;
           sith
           agreement
           was
           necessary
           ,
           and
           yet
           impossible
           ,
           vnlesse
           the
           one
           part
           were
           yeelded
           vnto
           ;
           his
           desire
           was
           that
           of
           the
           two
           the
           Easterne
           church
           should
           rather
           yeeld
           .
           And
           to
           this
           end
           he
           vseth
           sundry
           perswasiue
           speeches
           .
           When
           Stephen
           the
           Bi.
           of
           Rome
           going
           about
           to
           shew
           what
           the
           Catholique
           Church
           should
           do
           ,
           had
           alleaged
           what
           the
           heritiques
           themselues
           did
           ,
           namely
           that
           they
           receiued
           such
           as
           came
           vnto
           them
           ,
           and
           offered
           
           not
           to
           baptise
           them
           anew
           :
           S.
           Cyprian
           being
           of
           a
           contrary
           mind
           to
           him
           about
           the
           matter
           at
           that
           time
           questiō
           ,
           which
           was
           ,
           
             Whether
             heretikes
             conuerted
             ought
             to
             be
             rebaptised
             yea
             or
             no
             ,
          
           answered
           the
           allegatiō
           of
           Pope
           Stephen
           with
           exceeding
           great
           stomack
           ,
           saying
           ,
           
             To
             this
             degree
             of
             wretchednes
             the
             church
             of
             God
             and
             Spouse
             of
             Christ
             is
             now
             come
             ,
             that
             her
             wayes
             she
             frame●h
             to
             the
             example
             of
             heretikes
          
           ;
           
           
             that
             to
             celebrate
             the
             sacramēts
             which
             heauēly
             instructiō
             hath
             deliuered
             ,
             light
             it self
             doth
             borrow
             frō
             darknes
             ,
             &
             Christians
             do
             that
             which
             Antichrists
             do
             .
          
           Now
           albeit
           Cōstantine
           haue
           done
           that
           to
           further
           a
           better
           cause
           ,
           which
           Cyprian
           did
           to
           countenance
           a
           worse
           ,
           namely
           ,
           the
           rebaptization
           of
           heretiques
           ;
           and
           haue
           taken
           aduantage
           at
           the
           odiousnesse
           of
           the
           Iewes
           ,
           as
           Cyprian
           of
           heretiques
           ,
           because
           the
           Easterne
           Church
           kept
           their
           feast
           of
           Easter
           alwayes
           the
           fourteenth
           day
           of
           the
           Moneth
           as
           the
           Iewes
           did
           ,
           what
           day
           of
           the
           weeke
           soeuer
           it
           ●el
           ;
           
           or
           how
           soeuer
           Constantine
           did
           take
           occasiō
           in
           the
           handling
           of
           that
           cause
           to
           say
           ,
           
             It
             is
             vnworthy
             to
             haue
             any
             thing
             common
             with
             that
             spitefull
             Nation
             of
             the
             Iewes
          
           ;
           shall
           euery
           motiue
           argument
           vsed
           in
           such
           kinde
           of
           conferences
           ,
           be
           made
           a
           rule
           for
           others
           still
           to
           cōclude
           the
           like
           by
           ,
           cōcerning
           all
           things
           of
           like
           nature
           ,
           when
           as
           probable
           inducements
           may
           leade
           them
           to
           the
           contrary
           ?
           ▪
           Let
           both
           this
           and
           other
           allegations
           suteable
           vnto
           it
           ,
           cease
           to
           barke
           any
           longer
           idlely
           against
           that
           truth
           ,
           the
           course
           and
           passage
           wherof
           it
           is
           not
           in
           them
           to
           hinder
           .
        
         
           12
           But
           the
           waightiest
           exception
           ,
           and
           of
           all
           the
           most
           worthy
           to
           be
           respected
           ,
           is
           against
           such
           kind
           of
           ceremonies
           ,
           as
           haue
           bene
           so
           grossely
           &
           shamefully
           abused
           in
           the
           Church
           of
           Rome
           ,
           
           that
           where
           they
           remaine
           they
           are
           scandalous
           ,
           yea
           they
           cannot
           choose
           but
           be
           stumbling
           blockes
           and
           grieuous
           causes
           of
           offence
           .
           Concerning
           this
           point
           therefore
           we
           are
           first
           to
           note
           ,
           what
           properly
           it
           is
           to
           be
           scandalous
           or
           offensiue
           ;
           secondly
           what
           kinde
           of
           Ceremonies
           are
           such
           ;
           and
           thirdly
           when
           they
           are
           necessarily
           for
           remedie
           therof
           to
           be
           taken
           away
           ,
           and
           when
           not
           .
           The
           common
           conceipt
           of
           the
           vulgar
           sort
           is
           ,
           whensoeuer
           they
           see
           any
           thing
           which
           they
           mislike
           and
           are
           anrgy
           at
           ,
           to
           thinke
           that
           euery
           such
           thing
           is
           scandalous
           ,
           and
           that
           themselues
           in
           this
           case
           are
           the
           men
           concerning
           whome
           our
           Sauiour
           spake
           in
           so
           fearefull
           manner
           ,
           saying
           ,
           
           
             Whosoeuer
             shall
             scandalize
             or
             offend
             any
             one
             of
             these
             little
             ones
             which
             beleeue
             in
             me
          
           [
           that
           is
           as
           they
           conster
           it
           ,
           whosoeuer
           shall
           anger
           the
           meanest
           and
           simplest
           Artizan
           which
           carrieth
           a
           good
           minde
           ,
           by
           not
           remouing
           out
           of
           the
           Church
           such
           rites
           and
           Ceremonies
           as
           displease
           him
           ]
           
             better
             he
             were
             drowned
             in
             the
             bottom
             of
             the
             sea
             .
          
           But
           hard
           were
           the
           case
           of
           the
           church
           of
           Christ
           if
           this
           were
           to
           scandalize
           .
           Men
           are
           scandalized
           when
           they
           are
           moued
           ,
           led
           ,
           and
           prouoked
           vnto
           sinne
           .
           At
           good
           thinges
           euill
           men
           may
           take
           occasion
           to
           doe
           euill
           ;
           
           and
           so
           Christ
           himselfe
           was
           a
           rock
           of
           offence
           in
           Israel
           ,
           they
           taking
           occasion
           at
           his
           poore
           estate
           ,
           and
           at
           the
           ignominie
           of
           his
           crosse
           ,
           to
           think
           him
           vnworthy
           the
           name
           of
           that
           great
           and
           glorious
           Messias
           ,
           whom
           the
           Prophets
           describe
           in
           such
           ample
           &
           stately
           terms
           .
           But
           that
           which
           we
           therfore
           terme
           offensiue
           ,
           because
           it
           inuiteth
           mē
           to
           offend
           ,
           and
           by
           a
           dumb
           kind
           of
           prouocation
           incourage
           ,
           thmoueth
           ,
           or
           any
           way
           
           leadeth
           vnto
           sinne
           ,
           must
           of
           necessitie
           be
           acknowledged
           actiuely
           scandalous
           .
           Now
           some
           thinges
           are
           so
           euen
           by
           their
           very
           essence
           and
           nature
           ,
           so
           that
           wheresoeuer
           they
           be
           found
           ,
           they
           are
           not
           ,
           neither
           can
           be
           without
           this
           force
           of
           provocation
           vnto
           euill
           ;
           of
           which
           kinde
           all
           examples
           of
           sinne
           and
           wickednes
           are
           .
           Thus
           Dauid
           was
           scandalous
           in
           that
           bloudie
           acte
           ,
           whereby
           he
           caused
           the
           enemies
           of
           God
           to
           be
           blasphemous
           :
           thus
           the
           whole
           state
           of
           Israell
           scandalous
           ,
           when
           their
           publique
           disorders
           caused
           the
           name
           of
           God
           to
           be
           ill
           spoken
           of
           amongst
           the
           nations
           .
           
           It
           is
           of
           this
           kind
           that
           Tertullian
           meaneth
           ;
           
             Offence
             or
             scandall
             ,
             if
             I
             be
             not
             deceaued
          
           saith
           he
           ,
           
           
             is
             when
             the
             example
             not
             of
             a
             good
             but
             of
             an
             euill
             thing
             ,
             doth
             set
             men
             forward
             vnto
             sinne
             .
             Good
             things
             can
             scandalize
             none
             saue
             only
             euill
             mindes
          
           :
           good
           things
           haue
           no
           scandalizing
           nature
           in
           them
           .
           Yet
           that
           which
           is
           of
           it
           owne
           nature
           either
           good
           or
           at
           least
           not
           euill
           ,
           may
           by
           some
           accident
           become
           scandalous
           at
           certain
           times
           ,
           and
           in
           certaine
           places
           ,
           and
           to
           certaine
           men
           ,
           the
           open
           vse
           thereof
           neuerthelesse
           being
           otherwise
           without
           daunger
           .
           The
           verie
           nature
           of
           some
           rites
           and
           Ceremonies
           therfore
           is
           scandalous
           ,
           as
           it
           was
           in
           a
           number
           of
           those
           which
           the
           Manichees
           did
           vse
           ,
           and
           is
           in
           all
           such
           as
           the
           law
           of
           God
           doth
           forbid
           .
           Some
           are
           offensiue
           only
           through
           the
           agreement
           of
           men
           to
           vse
           them
           vnto
           euill
           ,
           and
           not
           else
           ;
           as
           the
           most
           of
           those
           thinges
           indifferent
           which
           the
           Heathens
           did
           to
           the
           seruice
           of
           their
           false
           Gods
           ;
           which
           an
           other
           in
           heart
           condemning
           their
           idolatrie
           ,
           could
           not
           doe
           with
           them
           in
           shew
           and
           token
           of
           approbation
           ,
           without
           being
           guiltie
           of
           scandall
           giuen
           .
           Ceremonies
           of
           this
           kinde
           are
           either
           deuised
           at
           the
           first
           vnto
           euill
           ;
           as
           the
           Eunomian
           Heretiques
           in
           dishonour
           of
           the
           blessed
           Trinitie
           ,
           brought
           in
           the
           laying
           on
           of
           water
           but
           once
           ,
           to
           crosse
           the
           custom
           of
           the
           Church
           ,
           which
           in
           Baptisme
           did
           it
           thrise
           :
           or
           else
           hauing
           had
           a
           profitable
           vse
           ,
           they
           are
           afterwards
           interpreted
           and
           wrested
           to
           the
           contrarie
           ;
           as
           those
           Heretiques
           which
           held
           the
           Trinitie
           to
           be
           three
           distinct
           not
           persons
           but
           natures
           ,
           abused
           the
           Ceremonie
           of
           three
           times
           laying
           on
           water
           in
           Baptisme
           vnto
           the
           strengthning
           of
           their
           heresie
           .
           The
           element
           of
           water
           is
           in
           Baptisme
           necessarie
           :
           once
           to
           lay
           it
           on
           or
           twice
           is
           indifferent
           .
           
           For
           which
           cause
           Gregorie
           making
           mention
           thereof
           ,
           sayth
           ;
           
             To
             diue
             an
             infant
             either
             thrice
             or
             but
             once
             in
             Baptisme
             ,
             can
             be
             no
             way
             a
             thing
             reproueable
             ;
             seeing
             that
             both
             in
             three
             times
             washing
             ,
             the
             Trinitie
             of
             persons
             ;
             and
             in
             one
             ,
             the
             Vnitie
             of
             Godhead
             may
             be
             signified
             .
          
           So
           that
           of
           these
           two
           Ceremonies
           ,
           neither
           being
           hurtfull
           in
           it selfe
           ,
           both
           may
           serue
           vnto
           good
           purpose
           ;
           yet
           one
           was
           deuised
           ,
           and
           the
           other
           conuerted
           vnto
           euill
           .
           Now
           whereas
           in
           the
           Church
           of
           Rome
           certaine
           Ceremonies
           are
           said
           to
           haue
           bene
           shamefully
           abused
           vnto
           euill
           ,
           as
           the
           Ceremonie
           of
           Crossing
           at
           Baptisme
           ,
           of
           kneeling
           at
           the
           Eucharist
           ,
           of
           vsing
           Wafer-cakes
           ,
           and
           such
           like
           ;
           the
           question
           is
           ,
           whether
           for
           remedie
           of
           that
           euill
           wherein
           such
           Ceremonies
           haue
           bene
           scandalous
           ,
           and
           perhaps
           may
           be
           still
           vnto
           some
           euen
           amongst
           our selues
           ,
           whome
           the
           presence
           and
           sight
           of
           them
           may
           confirme
           in
           that
           former
           error
           whereto
           they
           serued
           in
           times
           past
           ,
           they
           are
           of
           necessitie
           to
           be
           remoued
           .
           Are
           these
           or
           any
           other
           Ceremonies
           wee
           haue
           common
           with
           the
           Church
           of
           Rome
           ,
           scandalous
           and
           wicked
           in
           their
           verie
           nature
           ?
           This
           no
           man
           obiecteth
           .
           Are
           any
           such
           ,
           as
           haue
           bene
           polluted
           from
           their
           verie
           birth
           ,
           and
           instituted
           euen
           at
           the
           first
           vnto
           that
           thing
           which
           is
           euill
           ?
           That
           which
           hath
           bene
           ordeyned
           impiously
           at
           the
           first
           ,
           may
           weare
           out
           that
           impietie
           in
           tract
           of
           time
           ;
           and
           then
           what
           doth
           let
           ,
           but
           that
           the
           vse
           thereof
           may
           stand
           without
           offence
           .
           The
           names
           of
           our
           monethes
           and
           of
           our
           dayes
           ,
           wee
           are
           not
           ignorant
           from
           
           whence
           they
           came
           ,
           and
           with
           what
           dishonour
           vnto
           God
           they
           are
           said
           to
           haue
           bene
           deuised
           at
           the
           first
           .
           What
           could
           be
           spoken
           against
           any
           thing
           more
           effectuall
           to
           stirre
           hatred
           ,
           then
           that
           which
           sometime
           the
           auncient
           Fathers
           in
           this
           case
           speake
           ?
           Yet
           those
           very
           names
           are
           at
           this
           day
           in
           vse
           throughout
           Christendome
           ,
           without
           hurt
           or
           scandall
           to
           any
           .
           
           Cleare
           and
           manifest
           it
           is
           ;
           that
           thinges
           deuised
           by
           Heretiques
           ,
           yea
           deuised
           of
           a
           very
           hereticall
           purpose
           euen
           against
           religion
           ,
           and
           at
           their
           first
           deuising
           worthy
           to
           haue
           bene
           withstood
           ,
           may
           in
           time
           growe
           meete
           to
           be
           kept
           ;
           as
           that
           custome
           the
           inuentors
           wherof
           were
           the
           Eunomian
           Heretiques
           .
           So
           that
           customes
           once
           established
           and
           confirmed
           by
           long
           vse
           ,
           being
           presently
           without
           harme
           ,
           are
           not
           in
           regard
           of
           their
           corrupt
           originall
           to
           be
           held
           scandalous
           .
           But
           cōcerning
           those
           our
           Ceremonies
           ,
           which
           they
           reckon
           for
           most
           Popish
           ,
           they
           are
           not
           able
           to
           auouch
           that
           any
           of
           them
           was
           otherwise
           instituted
           ;
           thē
           vnto
           good
           ,
           yea
           so
           vsed
           at
           the
           first
           .
           It
           followeth
           then
           that
           they
           all
           are
           such
           ,
           as
           hauing
           serued
           to
           good
           purpose
           ,
           were
           afterward
           conuerted
           vnto
           the
           contrary
           .
           And
           sith
           it
           is
           not
           so
           much
           as
           obiected
           against
           vs
           ,
           that
           we
           reteine
           together
           with
           them
           the
           euil
           ,
           wherwith
           they
           haue
           bin
           infected
           in
           the
           Church
           of
           Rome
           ;
           I
           would
           demand
           who
           they
           are
           whom
           we
           scandalize
           ,
           by
           vsing
           harmles
           things
           vnto
           that
           good
           end
           for
           which
           they
           were
           first
           instituted
           .
           Amongst
           our selues
           that
           agree
           in
           the
           approbation
           of
           this
           kinde
           of
           good
           vse
           ,
           no
           man
           wil
           say
           that
           one
           of
           vs
           is
           offensiue
           and
           scandalous
           vnto
           another
           .
           As
           for
           the
           fauorers
           of
           the
           church
           of
           Rome
           ,
           they
           know
           how
           far
           we
           herein
           differ
           &
           dissent
           frō
           them
           ;
           which
           thing
           neither
           we
           conceale
           ;
           &
           they
           by
           their
           publike
           writings
           also
           professe
           daily
           how
           much
           it
           grieueth
           them
           ;
           so
           that
           of
           thē
           there
           will
           not
           many
           rise
           vp
           against
           vs
           ,
           as
           witnesses
           vnto
           the
           inditement
           of
           scandal
           ,
           whereby
           we
           might
           be
           cōdemned
           &
           cast
           ,
           as
           hauing
           strengthned
           thē
           in
           that
           euil
           wherwith
           they
           pollute
           themselues
           in
           the
           vse
           of
           the
           same
           Ceremonies
           .
           And
           concerning
           such
           as
           withstād
           the
           Church
           of
           England
           herein
           ,
           &
           hate
           it
           because
           it
           doth
           not
           sufficiently
           seeme
           to
           hate
           Rome
           ,
           they
           (
           I
           hope
           are
           far
           enough
           frō
           being
           by
           this
           meane
           drawne
           to
           any
           kind
           of
           popish
           error
           .
           The
           multitude
           therfore
           of
           them
           ,
           vnto
           whom
           we
           are
           scādalous
           through
           the
           vse
           of
           abused
           ceremonies
           ,
           is
           not
           so
           apparēt
           ,
           that
           it
           can
           iustly
           be
           said
           in
           general
           of
           any
           one
           sort
           of
           mē
           or
           other
           ,
           we
           cause
           thē
           to
           offend
           .
           If
           it
           be
           so
           that
           now
           or
           thē
           some
           few
           are
           espied
           ,
           who
           hauing
           bin
           accustomed
           heretofore
           to
           the
           rites
           &
           ceremonies
           of
           the
           Church
           of
           Rome
           ,
           are
           not
           so
           scowred
           of
           their
           former
           rust
           ,
           as
           to
           forsake
           their
           auncient
           perswasiō
           which
           they
           haue
           had
           ,
           howsoeuer
           they
           frame
           thēselues
           to
           outward
           obedience
           of
           laws
           &
           orders
           :
           because
           such
           may
           misconster
           the
           meaning
           of
           our
           ceremonies
           ,
           and
           so
           take
           thē
           as
           though
           they
           were
           in
           euery
           sort
           the
           same
           they
           haue
           bin
           ,
           shal
           this
           be
           thought
           a
           reason
           sufficiēt
           wheron
           to
           cōclude
           ,
           that
           some
           law
           must
           necessarily
           be
           made
           to
           abolish
           al
           such
           ceremonies
           ?
           They
           answer
           that
           there
           is
           no
           law
           of
           God
           which
           doth
           bind
           vs
           to
           reteine
           thē
           .
           And
           S.
           Pauls
           rule
           is
           ,
           that
           in
           those
           things
           frō
           which
           without
           hurt
           we
           may
           lawfully
           absteine
           ,
           we
           should
           frame
           the
           vsage
           of
           our
           libertie
           with
           regard
           to
           the
           weakenes
           and
           imbecillitie
           of
           our
           brethren
           .
           Wherefore
           vnto
           them
           which
           stood
           vpon
           their
           owne
           defence
           ,
           saying
           ,
           
             All
             things
             are
             lawfull
             vnto
             me
          
           ;
           he
           replyeth
           ,
           
           
             But
             all
             things
             are
             not
             expedient
          
           in
           regard
           of
           others
           .
           All
           things
           are
           cleane
           ,
           all
           meates
           are
           
           lawfull
           ;
           but
           euill
           vnto
           that
           man
           that
           eateth
           offensiuely
           .
           If
           for
           thy
           meates
           ●ake
           thy
           brother
           bee
           grieued
           ,
           
           thou
           walkest
           no
           longer
           according
           to
           charitie
           .
           Destroy
           not
           him
           with
           thy
           meate
           for
           whome
           Christ
           dyed
           .
           Dissolue
           not
           for
           foodes
           sake
           the
           worke
           of
           God.
           Wee
           that
           are
           strong
           ,
           must
           beare
           the
           imbecillities
           of
           the
           impotent
           ,
           and
           not
           please
           our selues
           .
           It
           was
           a
           weakenesse
           in
           the
           Christian
           Iewes
           ,
           and
           a
           maime
           of
           iudgement
           in
           them
           ,
           that
           they
           thought
           the
           Gentiles
           polluted
           by
           the
           eating
           of
           those
           meates
           ,
           which
           themselues
           were
           afraid
           to
           touch
           for
           feare
           of
           transgressing
           the
           lawe
           of
           Moses
           ;
           yea
           hereat
           their
           hearts
           did
           so
           much
           rise
           ,
           that
           the
           Apostle
           had
           iust
           cause
           to
           feare
           ,
           least
           they
           would
           rather
           forsake
           Christianitie
           ,
           then
           endure
           any
           fellowship
           with
           such
           ,
           as
           made
           no
           cōscience
           of
           that
           which
           was
           vnto
           them
           abhominable
           .
           And
           for
           this
           cause
           mention
           is
           made
           of
           destroying
           the
           weake
           by
           meates
           ,
           and
           of
           dissoluing
           the
           work
           of
           God
           ,
           which
           was
           his
           church
           ,
           a
           part
           of
           the
           liuing
           stones
           whereof
           were
           beleeuing
           Iewes
           .
           Now
           those
           weake
           brethren
           before
           mentioned
           are
           said
           to
           be
           as
           the
           Iewes
           were
           ,
           and
           our
           ceremonies
           which
           haue
           bene
           abused
           in
           the
           Church
           of
           Rome
           ,
           to
           be
           as
           the
           scandalous
           meates
           from
           which
           the
           Gentiles
           are
           exhorted
           to
           abstaine
           in
           the
           presence
           of
           Iewes
           ,
           for
           feare
           of
           auerting
           them
           from
           Christian
           faith
           .
           Therefore
           as
           charitie
           did
           bind
           them
           to
           refraine
           frō
           that
           for
           their
           brethrens
           sake
           ,
           which
           otherwise
           was
           lawfull
           enough
           for
           them
           ;
           so
           it
           bindeth
           vs
           for
           our
           brethrens
           sake
           likewise
           to
           abolish
           such
           Ceremonies
           ,
           although
           we
           might
           lawfully
           else
           retaine
           them
           .
           But
           betweene
           these
           two
           cases
           there
           are
           great
           oddes
           .
           For
           neither
           are
           our
           weake
           brethren
           as
           the
           Iewes
           ,
           nor
           the
           ceremonies
           which
           we
           vse
           as
           the
           meates
           which
           the
           Gentiles
           vsed
           .
           The
           Iewes
           were
           knowne
           to
           be
           generally
           weake
           in
           that
           respect
           ;
           whereas
           contrariwise
           the
           imbecillitie
           of
           ours
           is
           not
           common
           vnto
           so
           many
           ,
           that
           we
           can
           take
           any
           such
           certaine
           notice
           of
           them
           .
           It
           is
           a
           chance
           if
           here
           and
           there
           some
           one
           be
           found
           ;
           and
           therefore
           seeing
           we
           may
           presume
           men
           commonly
           otherwise
           ,
           there
           is
           no
           necessitie
           that
           our
           practise
           should
           frame
           it selfe
           by
           that
           which
           th'
           Apostle
           doth
           prescribe
           to
           the
           Gentiles
           .
           Againe
           their
           vse
           of
           meates
           was
           not
           like
           vnto
           our
           of
           Ceremonies
           ;
           that
           being
           a
           matter
           of
           priuate
           action
           in
           common
           life
           ,
           where
           euery
           man
           was
           free
           to
           order
           that
           which
           himselfe
           did
           ;
           
           but
           this
           a
           publike
           constitution
           for
           the
           ordering
           of
           the
           Church
           :
           and
           we
           are
           not
           to
           looke
           that
           the
           Church
           should
           change
           her
           publique
           lawes
           and
           ordinances
           ,
           made
           according
           to
           that
           which
           is
           iudged
           ordinarily
           and
           commonly
           fittest
           for
           the
           whole
           ,
           although
           it
           chance
           that
           for
           some
           particular
           men
           the
           same
           be
           found
           incōuenient
           ;
           especially
           whē
           there
           may
           be
           other
           remedy
           also
           against
           the
           sores
           of
           particular
           inconueniences
           .
           In
           this
           case
           therefore
           where
           any
           priuate
           harme
           doth
           growe
           ,
           we
           are
           not
           to
           reiect
           instruction
           ,
           as
           being
           an
           vnmeete
           plaster
           to
           apply
           vnto
           it
           ;
           neither
           can
           wee
           say
           that
           hee
           which
           appointeth
           teachers
           for
           phisitians
           in
           this
           kind
           of
           euill
           ,
           
           is
           as
           if
           a
           man
           
             would
             set
             one
             to
             watch
             a
             childe
             all
             day
             long
             least
             he
             should
             hurt
             himselfe
             with
             a
             knife
             ,
             whereas
             by
             taking
             away
             the
             knife
             from
             him
             ,
             the
             daunger
             is
             auoyded
             ,
             and
             the
             seruice
             of
             the
             man
             better
             imployed
             .
          
           For
           a
           knife
           may
           be
           taken
           away
           from
           a
           childe
           ,
           without
           depriuing
           them
           of
           the
           benefite
           thereof
           which
           haue
           yeares
           and
           discretion
           to
           vse
           it
           .
           But
           the
           Ceremonies
           which
           children
           doe
           abuse
           ,
           if
           we
           remoue
           quite
           and
           cleane
           ,
           as
           it
           is
           by
           some
           required
           that
           wee
           should
           ;
           then
           are
           they
           not
           taken
           from
           children
           onely
           ,
           but
           from
           others
           also
           ;
           which
           is
           as
           though
           because
           children
           may
           perhaps
           hurt
           themselues
           with
           kniues
           ,
           wee
           should
           conclude
           that
           therefore
           the
           vse
           of
           kniues
           is
           to
           bee
           taken
           quite
           and
           cleane
           euen
           from
           men
           also
           .
           Those
           particular
           Ceremonies
           which
           they
           pretend
           
           to
           be
           so
           scandalous
           ,
           we
           shall
           in
           the
           next
           booke
           haue
           occasion
           more
           throughly
           to
           sift
           ,
           where
           other
           things
           also
           traduced
           in
           the
           publike
           duties
           of
           the
           Church
           whereunto
           each
           of
           these
           appertaineth
           ,
           are
           together
           with
           these
           to
           be
           touched
           ,
           and
           such
           reasons
           to
           be
           examined
           as
           haue
           at
           any
           time
           beene
           brought
           either
           against
           the
           one
           or
           the
           other
           .
           In
           the
           meane
           while
           against
           the
           conueniencie
           of
           curing
           such
           euils
           by
           instructiō
           ,
           
           strange
           it
           is
           that
           they
           should
           obiect
           the
           multitude
           of
           other
           necessary
           matters
           ,
           wherin
           Preachers
           may
           better
           bestow
           their
           time
           ,
           then
           in
           giuing
           men
           warning
           not
           to
           abuse
           Ceremonies
           ;
           a
           wonder
           it
           is
           that
           they
           should
           obiect
           this
           ,
           which
           haue
           so
           many
           yeares
           together
           troubled
           the
           Church
           with
           quarels
           concerning
           these
           things
           ,
           and
           are
           euen
           to
           this
           very
           houre
           so
           earnest
           in
           them
           ,
           that
           if
           they
           write
           or
           speake
           publiquely
           but
           fiue
           words
           ,
           one
           of
           them
           is
           lightly
           about
           the
           dangerous
           estate
           of
           the
           Church
           of
           England
           in
           respect
           of
           abused
           ceremonies
           .
           How
           much
           happier
           had
           it
           bene
           for
           this
           whole
           Church
           ,
           if
           they
           which
           haue
           raised
           contention
           therein
           about
           the
           abuse
           of
           rites
           and
           Ceremonies
           ,
           had
           considered
           in
           due
           time
           that
           there
           is
           indeede
           store
           of
           matters
           fitter
           and
           better
           a
           great
           deale
           for
           teachers
           to
           spend
           time
           and
           labour
           in
           ?
           It
           is
           through
           their
           importunate
           and
           vehement
           asseuerations
           ,
           more
           then
           through
           any
           such
           experience
           which
           we
           haue
           had
           of
           our
           owne
           ,
           that
           we
           are
           forced
           to
           thinke
           it
           possible
           for
           one
           or
           other
           now
           and
           then
           ,
           at
           leastwise
           in
           the
           prime
           of
           the
           reformation
           of
           our
           Church
           ,
           to
           haue
           stumbled
           at
           some
           kinde
           of
           Ceremonies
           .
           Wherein
           for
           as
           much
           as
           we
           are
           contented
           to
           take
           this
           vpon
           their
           credite
           ,
           and
           to
           thinke
           it
           may
           be
           ;
           sith
           also
           they
           further
           pretend
           the
           same
           to
           be
           so
           dangerous
           a
           snare
           to
           their
           soules
           ,
           that
           are
           at
           any
           time
           taken
           therein
           ;
           they
           must
           giue
           our
           teachers
           leaue
           for
           the
           sauing
           of
           those
           soules
           (
           bee
           they
           neuer
           so
           fewe
           )
           to
           intermingle
           sometime
           with
           other
           more
           necessary
           thinges
           ,
           admonition
           concerning
           these
           not
           vnnecessarie
           .
           Wherein
           they
           should
           in
           reason
           more
           easily
           yeelde
           this
           leaue
           ,
           considering
           that
           hereunto
           we
           shall
           not
           neede
           to
           vse
           the
           hundreth
           part
           of
           that
           time
           ,
           which
           themselues
           thinke
           very
           needefull
           to
           bestowe
           in
           making
           most
           bitter
           inuectiues
           against
           the
           ceremonies
           of
           the
           Church
           .
        
         
           13
           But
           to
           come
           to
           the
           last
           point
           of
           all
           ,
           
           the
           Church
           of
           England
           is
           grieuously
           charged
           with
           forgetfulnesse
           of
           her
           dutie
           ,
           which
           dutie
           had
           bene
           to
           frame
           her selfe
           vnto
           the
           patterne
           of
           their
           example
           ,
           
           that
           went
           before
           her
           in
           the
           worke
           of
           reformation
           .
           For
           
             as
             the
             Churches
             of
             Christ
             ought
             to
             be
             most
             vnlike
             the
             synagogue
             of
             Antichrist
             in
             their
             indifferent
             ceremonies
             ;
             so
             they
             ought
             to
             be
             most
             like
             one
             vnto
             an
             other
             ,
             and
             for
             preseruation
             of
             vnitie
             to
             haue
             as
             much
             as
             possible
             may
             be
             all
             the
             same
             Ceremonies
             .
          
           
           
             And
             therefore
             S.
             Paul
             to
             establish
             this
             order
             in
             the
             Church
             of
             Corinth
             ,
             That
             they
             should
             make
             their
             gatherings
             for
             the
             poore
             vpon
             the
             first
             day
             of
             the
             Saboth
             (
             which
             is
             our
             sunday
             )
             alleageth
             this
             for
             a
             reason
             ,
             that
             he
             had
             so
             ordained
             in
             other
             Churches
             .
          
           Againe
           ,
           
             as
             children
             of
             one
             father
             and
             seruants
             of
             one
             family
             ,
             so
             all
             Churches
             should
             not
             only
             haue
             one
             dyet
             in
             that
             they
             haue
             one
             word
             ,
             but
             also
             weare
             as
             it
             were
             one
             liuerie
             in
             vsing
             the
             same
             Ceremonies
             .
          
           Thirdly
           ,
           
             this
             rule
             did
             the
             great
             Councell
             of
             Nice
             follow
             ,
             when
             it
             ordained
             ,
          
           
           
             that
             where
             certaine
             at
             the
             feast
             of
             Pentecoste
             did
             pray
             kneeling
             ,
          
           
           
             they
             should
             pray
             standing
             ;
             the
             reason
             whereof
             is
             added
             ,
             which
             is
             ,
             that
             one
             custome
             ought
             to
             be
             kept
             throughout
             all
             Churches
             .
             It
             is
             true
             that
             the
             diuersitie
             of
             Ceremonies
             ought
             not
             to
             cause
             the
             Churches
             to
             dissent
             
             one
             with
             another
             ;
             but
             yet
             it
             maketh
             most
             to
             thauoyding
             of
             dissention
             ,
             that
             there
             be
             amongst
             them
             an
             vnitie
             ,
             not
             onely
             in
             doctrine
             ,
             but
             also
             in
             Ceremonies
             .
             And
             therefore
             our
             forme
             of
             seruice
             is
             to
             be
             amended
             ,
             not
             onely
             for
             that
             it
             commeth
             too
             neare
             that
             of
             the
             Papistes
             ,
             but
             also
             because
             it
             is
             so
             different
             from
             that
             of
             the
             reformed
             Churches
             .
          
           
           Beeing
           asked
           to
           what
           Churches
           ours
           should
           conforme
           it selfe
           ,
           and
           why
           other
           reformed
           Churches
           should
           not
           as
           well
           frame
           themselues
           to
           ours
           ;
           their
           answere
           is
           ,
           
             That
             if
             there
             be
             any
             Ceremonies
             which
             wee
             haue
             better
             then
             others
             ,
             they
             ought
             to
             frame
             themselues
             to
             vs
             ;
             if
             they
             haue
             better
             then
             we
             ,
             then
             we
             ought
             to
             frame
             our selues
             to
             them
             ;
             if
             the
             Ceremonies
             be
             alike
             commodious
             ,
             the
             later
             Churches
             should
             conforme
             themselues
             to
             the
             first
             ,
          
           
           
             as
             the
             younger
             daughter
             to
             the
             elder
             .
             For
             as
             S.
             Paul
             in
             the
             members
             ,
             where
             all
             other
             things
             are
             equal
             ,
             noteth
             it
             for
             a
             marke
             of
             honor
             aboue
             the
             rest
             ,
             that
             one
             is
             called
             before
             another
             to
             the
             Gospell
          
           ;
           
           
             so
             is
             it
             for
             the
             same
             cause
             amongest
             the
             Churches
             .
             And
             in
             this
             respect
             he
             pincheth
             the
             Corinthes
             ,
             that
             not
             being
             the
             first
             which
             receiued
             the
             Gospell
             ,
             yet
             they
             would
             haue
             their
             seuerall
             maners
             from
             other
             Churches
             .
             Moreouer
             where
             the
             Ceremonies
             are
             alike
             commodious
             ,
             the
             fewer
             ought
             to
             conforme
             themselues
             vnto
             the
             moe
             .
             For
             as
             much
             therefore
             as
             all
             the
             Churches
          
           (
           so
           farre
           as
           they
           know
           which
           pleade
           after
           this
           manner
           )
           
             of
             our
             confession
             in
             doctrine
             ,
             agree
             in
             the
             abrogation
             of
             diuers
             things
             which
             we
             reteine
             ;
             our
             churches
             ought
             either
             to
             shew
             that
             they
             haue
             done
             euill
             ,
             or
             else
             she
             is
             found
             to
             be
             in
             fault
             that
             doth
             not
             conforme
             her selfe
             in
             that
             ,
             which
             she
             cannot
             denie
             to
             be
             well
             abrogated
             .
          
           In
           this
           axiome
           that
           preseruation
           of
           peace
           and
           vnitie
           amongst
           Christian
           Churches
           should
           be
           by
           al
           good
           meanes
           procured
           ,
           we
           ioyne
           most
           willingly
           and
           gladly
           with
           them
           .
           Neither
           denie
           we
           but
           that
           to
           th'
           auoyding
           of
           dissention
           it
           auaileth
           much
           ,
           that
           there
           be
           amongst
           thē
           an
           vnitie
           as
           well
           in
           ceremonies
           as
           in
           doctrine
           .
           The
           only
           doubt
           is
           about
           the
           manner
           of
           their
           vnitie
           ,
           how
           far
           churches
           are
           bound
           to
           be
           vniforme
           in
           their
           ceremonies
           ,
           &
           what
           way
           they
           ought
           to
           take
           for
           that
           purpose
           .
           Touching
           the
           one
           ,
           the
           rule
           which
           they
           haue
           set
           down
           is
           ;
           that
           in
           ceremonies
           in
           differēt
           all
           churches
           ought
           to
           be
           one
           of
           them
           vnto
           another
           as
           like
           as
           possibly
           they
           may
           be
           .
           Whcih
           possibly
           we
           cannot
           otherwise
           conster
           ,
           thē
           that
           it
           doth
           require
           them
           to
           be
           euen
           as
           like
           as
           they
           may
           be
           ,
           without
           breaking
           any
           positiue
           ordinance
           of
           God.
           For
           the
           ceremonies
           wherof
           we
           speake
           being
           matter
           of
           positiue
           law
           ;
           they
           are
           indifferent
           ,
           if
           God
           haue
           neither
           himselfe
           cōmanded
           nor
           forbidden
           thē
           ,
           but
           left
           thē
           vnto
           the
           Churches
           discretion
           .
           So
           that
           if
           as
           great
           vniformitie
           bee
           required
           as
           is
           possible
           in
           these
           things
           ,
           seeing
           that
           the
           law
           of
           God
           forbiddeth
           not
           any
           one
           of
           thē
           ;
           it
           followeth
           ,
           that
           from
           the
           greatest
           vnto
           the
           least
           they
           must
           be
           in
           euery
           Christian
           Church
           the
           same
           ,
           except
           meere
           impossibilitie
           of
           so
           hauing
           it
           be
           the
           hinderāce
           .
           To
           vs
           this
           opinion
           seemeth
           ouer
           extreame
           &
           violent
           :
           wee
           rather
           incline
           to
           thinke
           it
           a
           iust
           and
           reasonable
           cause
           for
           any
           Church
           ,
           the
           state
           whereof
           is
           free
           and
           independent
           ,
           if
           in
           these
           things
           it
           differ
           from
           other
           Churches
           ,
           only
           for
           that
           it
           doth
           not
           iudge
           it
           so
           fit
           &
           expedient
           to
           be
           framed
           therin
           by
           the
           patterne
           of
           their
           example
           ,
           as
           to
           bee
           otherwise
           framed
           then
           they
           .
           That
           of
           Gregorie
           vnto
           Leander
           is
           a
           charitable
           speech
           and
           a
           peaceable
           ;
           
             In
             vnâ
             fide
             nil
             officit
             Ecclesiae
             sanctae
             consuetudo
             diuersa
             ,
             Where
             the
             faith
             of
             the
             holy
             Church
             is
             one
             ,
             a
             difference
             in
             customes
             of
             the
             Church
             doth
             no
             harme
             .
          
           That
           of
           S.
           Augustine
           to
           Cassulanus
           is
           somewhat
           more
           particular
           ,
           and
           toucheth
           what
           kinde
           of
           ceremonies
           they
           are
           ,
           wherein
           one
           Church
           may
           vary
           from
           the
           example
           of
           an
           other
           without
           hurt
           ;
           
             Let
             the
             faith
             of
             the
             whole
             church
             how
             wide
             so
             euer
             it
             haue
             spred
             it selfe
             be
             alwaies
             one
             ,
             although
             the
             vnitie
             of
             beliefe
             be
             famous
             for
             varietie
             of
             certain
             ordinances
             ,
          
           
           
             wherby
             that
             which
             is
             rightly
             beleeued
             suffereth
             no
             kind
             of
             let
             or
             impediment
             .
             Caluin
          
           goeth
           further
           ,
           
             As
             concerning
             rites
             in
             particular
             let
             the
             sentence
             of
             Augustine
             
             take
             place
             ,
             which
             leaueth
             it
             free
             ,
             vnto
             all
             Churches
             to
             receiue
             their
             owne
             custome
             .
             Yea
             sometime
             it
             profiteth
             and
             is
             expedient
             that
             there
             be
             difference
             ,
             least
             men
             should
             thinke
             that
             religion
             is
             tyed
             to
             outward
             ceremonies
             .
             Alwayes
             prouided
             that
             there
             be
             not
             any
             emulation
             ,
             nor
             that
             churches
             delighted
             with
             noueltie
             affect
             to
             haue
             that
             which
             others
             haue
             not
             .
          
           They
           which
           graunt
           it
           true
           that
           the
           diuersitie
           of
           Ceremonies
           in
           this
           kind
           ought
           not
           to
           cause
           dissention
           in
           churches
           ,
           must
           eyther
           acknowledge
           that
           they
           graunt
           in
           effect
           nothing
           by
           these
           words
           ;
           or
           if
           any
           thing
           be
           granted
           ,
           there
           must
           as
           much
           be
           yeelded
           vnto
           ,
           as
           we
           affirme
           against
           their
           former
           strict
           assertion
           .
           For
           if
           Churches
           be
           vrged
           by
           way
           of
           dutie
           to
           take
           such
           ceremonies
           as
           they
           like
           not
           of
           ;
           how
           can
           dissention
           be
           auoyded
           ?
           Will
           they
           say
           that
           there
           ought
           to
           be
           no
           dissention
           ,
           because
           such
           as
           are
           vrged
           ought
           to
           like
           of
           that
           whereunto
           they
           are
           vrged
           ?
           If
           they
           say
           this
           ,
           they
           say
           iust
           nothing
           .
           For
           how
           should
           any
           Church
           like
           to
           be
           vrged
           of
           dutie
           ,
           by
           such
           as
           haue
           no
           authoritie
           or
           power
           ouer
           it
           ,
           vnto
           those
           things
           which
           being
           indifferent
           it
           is
           not
           of
           dutie
           bound
           vnto
           them
           ?
           Is
           it
           their
           meaning
           ,
           that
           there
           ought
           to
           be
           no
           dissention
           ,
           because
           that
           which
           Churches
           are
           not
           bound
           vnto
           ,
           no
           man
           ought
           by
           way
           of
           dutie
           to
           vrge
           vpon
           them
           ;
           and
           if
           any
           man
           doe
           ,
           he
           standeth
           in
           the
           sight
           both
           of
           God
           and
           men
           most
           iustly
           blameable
           ,
           as
           a
           needelesse
           disturber
           of
           the
           peace
           of
           Gods
           Church
           ,
           &
           an
           author
           of
           dissention
           ?
           In
           saying
           this
           they
           both
           condemne
           their
           owne
           practise
           ,
           when
           they
           presse
           the
           Church
           of
           England
           with
           so
           strict
           a
           bond
           of
           dutie
           in
           these
           thinges
           ,
           and
           they
           ouerthrowe
           the
           ground
           of
           their
           practise
           ,
           which
           is
           that
           there
           ought
           to
           bee
           in
           all
           kinde
           of
           ceremonies
           vniformitie
           ,
           vnlesse
           impossibilitie
           hinder
           it
           .
           For
           proofe
           whereof
           it
           is
           not
           enough
           to
           alleage
           what
           S.
           Paul
           did
           about
           the
           matter
           of
           collections
           ,
           or
           what
           Noble-men
           doe
           in
           the
           liueries
           of
           their
           seruants
           ,
           or
           what
           the
           Councell
           of
           Nice
           did
           for
           standing
           in
           time
           of
           prayer
           on
           certain
           daies
           :
           because
           though
           S.
           Paule
           did
           will
           them
           of
           the
           Church
           of
           Cori●th
           ,
           
           euery
           man
           to
           lay
           vp
           somewhat
           by
           him
           vpon
           the
           Sunday
           ,
           and
           to
           reserue
           it
           in
           store
           ,
           till
           himselfe
           did
           come
           thither
           to
           send
           it
           vnto
           the
           Church
           of
           Ierusalem
           for
           reliefe
           of
           the
           poore
           there
           ;
           signifying
           withall
           that
           he
           had
           taken
           the
           like
           order
           with
           the
           Churches
           of
           Galatia
           ;
           yet
           the
           reason
           which
           hee
           yeeldeth
           of
           this
           order
           taken
           both
           in
           the
           one
           place
           and
           the
           other
           ,
           sheweth
           the
           least
           part
           of
           his
           meaning
           to
           haue
           bene
           that
           ,
           whereunto
           his
           wordes
           are
           writhed
           .
           
           
             Concerning
             collection
             for
             the
             Saintes
          
           ,
           (
           hee
           meaneth
           them
           of
           Ierusalem
           )
           
             as
             I
             haue
             giuen
             order
             to
             the
             Church
             of
             Galatia
             ,
             so
             likewise
             doe
             ye
             ,
          
           (
           saith
           the
           Apostle
           )
           
             that
             is
             ,
             in
             euery
             first
             of
             the
             weeke
             let
             each
             of
             you
             lay
             aside
             by
             himselfe
             ,
             and
             reserue
             according
             to
             that
             which
             God
             hath
             blessed
             him
             with
             ,
             that
             when
             I
             come
             collections
             be
             not
             then
             to
             make
             ;
             and
             that
             when
             I
             am
             come
             ,
             whom
             you
             shall
             choose
             ,
             them
             I
             may
             forthwith
             sende
             away
             by
             letters
             to
             carrie
             your
             beneficence
             vnto
             Ierusalem
             .
          
           Out
           of
           which
           word●
           to
           conclude
           the
           dutie
           of
           vniformitie
           throughout
           all
           Churches
           in
           all
           manner
           of
           indifferent
           ceremonies
           will
           bee
           very
           hard
           ,
           and
           therefore
           best
           to
           giue
           it
           ouer
           .
           But
           perhaps
           they
           are
           by
           so
           much
           the
           more
           loth
           to
           forsake
           this
           argument
           ,
           for
           that
           it
           hath
           ,
           though
           nothing
           else
           ,
           
           yet
           the
           name
           of
           Scripture
           ,
           to
           giue
           it
           some
           kinde
           of
           countenance
           more
           then
           the
           next
           of
           liuerie
           coates
           affordeth
           them
           .
           For
           neither
           is
           it
           any
           man●
           dutie
           to
           cloth
           all
           his
           children
           or
           all
           his
           seruants
           with
           one
           weede
           ;
           nor
           theirs
           to
           cloath
           themselues
           so
           ,
           if
           it
           were
           left
           to
           their
           owne
           iudgements
           ,
           as
           these
           ceremonies
           are
           l●ft
           of
           God
           to
           the
           iudgement
           of
           the
           Church
           .
           And
           seeing
           Churches
           are
           rather
           in
           
           this
           case
           like
           diuerse
           families
           ;
           then
           like
           diuers
           seruants
           of
           one
           family
           ;
           because
           euery
           Church
           ,
           the
           state
           whereof
           is
           independent
           vpon
           any
           other
           ,
           hath
           authoritie
           to
           appoint
           orders
           for
           it selfe
           in
           thinges
           indifferent
           ;
           therefore
           of
           the
           two
           we
           may
           rather
           inferre
           ,
           that
           as
           one
           familie
           is
           not
           abridged
           of
           libertie
           to
           be
           clothed
           in
           Fryers
           gray
           ,
           for
           that
           an
           other
           doth
           weare
           clay-colour
           ;
           so
           neither
           are
           all
           Churches
           bound
           to
           the
           selfe
           same
           indifferent
           Ceremonies
           which
           it
           liketh
           sundry
           to
           vse
           .
           As
           for
           that
           Canon
           in
           the
           Councell
           of
           Nice
           ,
           let
           them
           but
           read
           it
           and
           waigh
           it
           well
           .
           The
           auncient
           vse
           of
           the
           Church
           throughout
           all
           Christendome
           was
           ,
           for
           fiftie
           dayes
           after
           Easter
           (
           which
           fifty
           dayes
           were
           called
           Pentecost
           ,
           though
           most
           commonly
           the
           last
           day
           of
           them
           which
           is
           Whitsunday
           be
           so
           called
           )
           in
           like
           sort
           on
           all
           the
           Sundayes
           throughout
           the
           whole
           yeare
           their
           manner
           was
           to
           stand
           at
           praier
           ,
           whereupon
           their
           meetinges
           vnto
           that
           purpose
           on
           those
           dayes
           had
           the
           name
           of
           Stations
           giuen
           them
           .
           Of
           which
           custome
           Tertullian
           speaketh
           in
           this
           wise
           ;
           
             It
             is
             not
             with
             vs
             thought
             sit
             either
             to
             fast
             on
             the
             Lordes
             day
             ,
             or
             to
             pray
             kneeling
             .
             The
             same
             immunitie
             from
             fasting
             and
             kneeling
             we
             keepe
             all
             the
             time
             which
             is
             betweene
             the
             Feasts
             of
             Easter
             and
             Pentecost
             .
          
           This
           being
           therefore
           and
           order
           generally
           receiued
           in
           the
           Church
           ;
           when
           some
           began
           to
           be
           singular
           and
           different
           from
           all
           others
           ,
           and
           that
           in
           a
           ceremonie
           which
           was
           then
           iudged
           very
           conuenient
           for
           the
           whole
           Church
           euen
           by
           the
           whole
           ,
           those
           fewe
           excepted
           which
           brake
           out
           of
           the
           common
           pale
           :
           the
           Councell
           of
           Nice
           thought
           good
           to
           inclose
           them
           againe
           with
           the
           rest
           ,
           by
           a
           lawe
           made
           in
           this
           sort
           :
           
             Because
             there
             are
             certaine
             which
             will
             needs
             kneele
             at
             the
             time
             of
             praier
             on
             the
             Lordes
             day
             ,
             and
             in
             the
             fiftie
             dayes
             after
             Easter
             ,
             the
             holy
             Synode
             iudging
             it
             meet
             that
             a
             conuenient
             custome
             be
             obserued
             throughout
             all
             churches
             ,
             hath
             decreed
             that
             standing
             wee
             make
             our
             praiers
             to
             the
             Lord.
          
           Whereby
           it
           plainely
           appeareth
           that
           in
           things
           indifferent
           ,
           what
           the
           whole
           Church
           doth
           thinke
           conuenient
           for
           the
           whole
           ,
           the
           same
           if
           any
           part
           doe
           wilfully
           violate
           ,
           it
           may
           be
           reformed
           and
           inrayled
           againe
           by
           that
           generall
           authority
           whereunto
           ech
           particular
           is
           subiect
           ,
           and
           that
           the
           spirit
           of
           singularitie
           in
           a
           few
           ought
           to
           giue
           place
           vnto
           publike
           iudgement
           ;
           this
           doth
           clearely
           enough
           appeare
           :
           but
           not
           that
           all
           Christian
           Churches
           are
           bound
           in
           euery
           indifferent
           ceremonie
           to
           be
           vniforme
           ;
           because
           where
           the
           whole
           hath
           not
           tyed
           the
           parts
           vnto
           one
           and
           the
           same
           thing
           ,
           they
           being
           therein
           left
           each
           to
           their
           owne
           choyce
           ,
           may
           either
           do
           as
           other
           do
           or
           else
           otherwise
           ,
           without
           any
           breach
           of
           dutie
           at
           all
           .
           Concerning
           those
           indifferent
           thinges
           ,
           wherein
           it
           hath
           beene
           heretofore
           thought
           good
           that
           all
           Christian
           Churches
           ,
           should
           bee
           vniforme
           ,
           the
           way
           which
           they
           now
           conceiue
           to
           bring
           this
           to
           passe
           was
           then
           neuer
           thought
           on
           .
           For
           till
           now
           it
           hath
           bene
           iudged
           ,
           that
           seeing
           the
           lawe
           of
           God
           doth
           not
           prescribe
           all
           particular
           ceremonies
           which
           the
           Church
           of
           Christ
           may
           vse
           ,
           and
           in
           so
           great
           varietie
           of
           them
           as
           may
           be
           found
           out
           ,
           it
           is
           not
           possible
           that
           the
           lawe
           of
           nature
           and
           reason
           should
           direct
           all
           Churches
           vnto
           the
           same
           thinges
           ;
           each
           deliberating
           by
           it selfe
           what
           is
           most
           conuenient
           :
           the
           way
           to
           establish
           the
           same
           things
           indifferent
           throughout
           them
           all
           ,
           must
           needs
           be
           the
           iudgement
           of
           some
           iudiciall
           authoritie
           drawne
           into
           one
           onely
           sentence
           ,
           which
           may
           be
           a
           rule
           for
           euery
           particular
           to
           follow
           .
           And
           because
           such
           authoritie
           ouer
           all
           Churches
           ,
           is
           too
           much
           to
           be
           granted
           vnto
           any
           one
           mortall
           man
           ;
           there
           yet
           remaineth
           that
           which
           hath
           bene
           alwayes
           followed
           ,
           as
           the
           best
           ,
           the
           safest
           ,
           the
           most
           sincere
           and
           reasonable
           way
           ,
           namely
           the
           verdict
           of
           the
           whole
           Church
           orderly
           taken
           ,
           and
           set
           downe
           in
           the
           assembly
           
           of
           some
           generall
           councell
           .
           But
           to
           maintaine
           that
           all
           Christian
           Churches
           ought
           for
           vnities
           sake
           to
           be
           vniforme
           in
           all
           ceremonies
           ,
           &
           then
           to
           teach
           that
           the
           way
           of
           bringing
           this
           to
           passe
           must
           be
           by
           mutuall
           imitation
           ,
           so
           that
           where
           we
           haue
           better
           ceremonies
           then
           others
           they
           shall
           bee
           bound
           to
           followe
           vs
           ,
           and
           we
           them
           where
           theirs
           are
           better
           ;
           how
           should
           we
           thinke
           it
           agreeable
           and
           consonant
           vnto
           reason
           ?
           For
           sith
           in
           things
           of
           this
           nature
           there
           is
           such
           varietie
           of
           particular
           inducements
           ,
           whereby
           one
           Church
           may
           be
           led
           to
           thinke
           that
           better
           ,
           which
           another
           Church
           led
           by
           other
           inducements
           iudgeth
           to
           be
           worse
           :
           (
           For
           example
           ,
           the
           East
           Church
           did
           thinke
           it
           better
           to
           keepe
           Easter
           day
           after
           the
           manner
           of
           the
           Iewes
           ,
           the
           West
           Church
           better
           to
           do
           otherwise
           ;
           the
           Greeke
           Church
           iudgeth
           it
           worse
           to
           vse
           vnleauened
           bread
           in
           the
           Eucharist
           ,
           the
           Latine
           Church
           leauened
           ;
           one
           Church
           esteemeth
           it
           not
           so
           good
           to
           receiue
           the
           Eucharist
           sitting
           as
           stāding
           ,
           another
           Church
           not
           so
           good
           standing
           as
           sitting
           ;
           there
           being
           on
           the
           one
           side
           probable
           motiues
           as
           well
           as
           on
           the
           other
           :
           )
           vnlesse
           they
           adde
           somewhat
           else
           to
           define
           more
           certainely
           what
           ceremonies
           shall
           stand
           for
           best
           ,
           in
           such
           sort
           that
           all
           Churches
           in
           the
           world
           shall
           know
           them
           to
           be
           the
           best
           ,
           and
           so
           know
           them
           that
           there
           may
           not
           remaine
           any
           question
           about
           this
           point
           ;
           we
           are
           not
           a
           whit
           the
           neerer
           for
           that
           they
           haue
           hitherto
           said
           .
           They
           themselues
           although
           resolued
           in
           their
           owne
           iudgements
           what
           ceremonies
           are
           best
           ,
           the
           foreseeing
           that
           such
           as
           they
           are
           addicted
           vnto
           ,
           be
           not
           all
           so
           clearely
           and
           so
           incomparably
           best
           ,
           but
           others
           there
           are
           or
           may
           be
           at
           least
           wise
           when
           all
           things
           are
           well
           considered
           as
           good
           ,
           
           knewe
           not
           which
           way
           smoothly
           to
           rid
           their
           hands
           of
           this
           matter
           ,
           without
           prouiding
           some
           more
           certaine
           rule
           to
           be
           followed
           for
           establishment
           of
           vniformitie
           in
           ceremonies
           ,
           when
           there
           are
           diuerse
           kinds
           of
           equall
           goodnesse
           ;
           and
           therefore
           in
           this
           case
           they
           say
           ,
           that
           the
           later
           Churches
           &
           the
           fewer
           should
           conforme
           themselues
           vnto
           the
           elder
           and
           the
           mo
           .
           Hereupon
           they
           conclude
           ,
           that
           for
           as
           much
           as
           all
           the
           reformed
           Churches
           (
           so
           farre
           as
           they
           know
           )
           which
           are
           of
           our
           confession
           in
           doctrine
           ,
           haue
           agreed
           already
           in
           the
           abrogation
           of
           diuerse
           things
           which
           we
           reteine
           :
           our
           Church
           ought
           either
           to
           shew
           that
           they
           haue
           done
           euill
           ,
           or
           else
           she
           is
           found
           to
           be
           in
           fault
           for
           not
           conforming
           her selfe
           to
           those
           Churches
           ,
           in
           that
           which
           she
           cannot
           deny
           to
           be
           in
           them
           well
           abrogated
           .
           For
           the
           authoritie
           of
           the
           first
           Churches
           ,
           (
           and
           those
           they
           accompt
           to
           be
           the
           first
           in
           this
           cause
           which
           were
           first
           reformed
           )
           they
           bring
           the
           comparison
           of
           younger
           daughters
           conforming
           themselues
           in
           attire
           to
           the
           example
           of
           their
           elder
           sisters
           ;
           
           wherein
           there
           is
           iust
           as
           much
           strength
           of
           reason
           as
           in
           the
           liuery
           coates
           before
           mentioned
           .
           S.
           Paul
           they
           say
           ,
           noteth
           it
           for
           a
           marke
           of
           speciall
           honor
           ,
           that
           Epaenetus
           was
           the
           first
           man
           in
           all
           Achaia
           which
           did
           embrace
           the
           Christian
           faith
           ;
           after
           the
           same
           sort
           he
           toucheth
           it
           also
           as
           a
           speciall
           preeminence
           of
           Iunias
           and
           Andronicus
           ,
           
           that
           in
           Christianity
           they
           were
           his
           auncients
           ;
           the
           Corinthians
           he
           pincheth
           with
           this
           demaund
           ,
           
             Hath
             the
             word
             of
             God
             gone
             out
             from
             you
             ,
             or
             hath
             it
             lighted
             on
             you
             alone
             ?
          
           But
           what
           of
           all
           this
           ▪
           If
           any
           man
           should
           thinke
           that
           alacrity
           &
           forwardnes
           in
           good
           things
           doth
           adde
           nothing
           vnto
           mens
           commendation
           ;
           the
           two
           former
           speeches
           of
           S.
           Paule
           might
           leade
           him
           to
           reforme
           his
           iudgement
           .
           In
           like
           sort
           to
           take
           downe
           the
           stomacke
           of
           proud
           conceited
           men
           ,
           that
           glorie
           as
           though
           they
           were
           able
           to
           set
           all
           others
           to
           schoole
           ,
           there
           can
           be
           nothing
           more
           fit
           then
           some
           such
           words
           as
           the
           Apostles
           third
           sentence
           doth
           containe
           ;
           wherein
           he
           teacheth
           the
           Church
           of
           Corinth
           to
           know
           ,
           that
           there
           was
           no
           such
           great
           oddes
           betweene
           them
           and
           the
           rest
           of
           their
           
           brethren
           ,
           that
           they
           should
           thinke
           themselues
           to
           be
           gold
           and
           the
           rest
           to
           be
           but
           copper
           .
           He
           therefore
           vseth
           speech
           vnto
           them
           to
           this
           effect
           :
           
             Men
             instructed
             in
             the
             knowledge
             of
             Iesus
             Christ
             there
             both
             were
             before
             you
             ,
             and
             are
             besides
             you
             in
             the
             word
             ▪
             ye
             neither
             are
             the
             fountaine
             from
             which
             first
             ,
             nor
             yet
             the
             riuer
             into
             which
             alone
             the
             word
             hath
             flowed
             .
          
           But
           although
           as
           Epaenetus
           was
           the
           first
           man
           in
           all
           Achaia
           ,
           so
           Corinth
           had
           bene
           the
           first
           Church
           in
           the
           whole
           world
           that
           receiued
           Christ
           :
           the
           Apostle
           doth
           not
           shew
           that
           in
           any
           kind
           of
           things
           in
           different
           whatsoeuer
           ,
           this
           should
           haue
           made
           their
           example
           a
           law
           vnto
           all
           others
           .
           Indeed
           the
           example
           of
           sundry
           Churches
           for
           approbation
           of
           one
           thing
           doth
           sway
           much
           ;
           but
           yet
           still
           as
           hauing
           the
           force
           of
           an
           example
           onely
           ,
           and
           not
           of
           a
           lawe
           .
           They
           are
           effectuall
           to
           moue
           any
           Church
           ,
           vnlesse
           some
           greater
           thing
           do
           hinder
           ;
           but
           they
           bind
           none
           ▪
           no
           not
           though
           they
           be
           many
           ;
           sauing
           onely
           when
           they
           are
           the
           maior
           part
           of
           a
           generall
           assembly
           ,
           and
           then
           their
           voyces
           being
           moe
           in
           number
           must
           ouersway
           their
           iudgements
           who
           are
           fewer
           ,
           because
           in
           such
           cases
           the
           greater
           halfe
           is
           the
           whole
           .
           But
           as
           they
           stand
           out
           single
           each
           of
           them
           by
           it selfe
           ,
           their
           number
           can
           purchase
           them
           no
           such
           authority
           ,
           that
           the
           rest
           of
           the
           Churches
           being
           fewer
           should
           be
           therefore
           bound
           to
           follow
           them
           ,
           and
           to
           relinquish
           as
           good
           ceremonies
           as
           theirs
           for
           theirs
           .
           Whereas
           therefore
           it
           is
           concluded
           out
           of
           these
           so
           weake
           premisses
           ,
           
           that
           the
           reteining
           of
           diuerse
           things
           in
           the
           Church
           of
           England
           ,
           which
           other
           reformed
           Churches
           haue
           cast
           out
           ,
           must
           needs
           argue
           that
           we
           do
           not
           well
           ▪
           vnlesse
           we
           can
           shewe
           that
           they
           haue
           done
           ill
           ;
           what
           needed
           this
           wrest
           to
           draw
           out
           from
           vs
           an
           accusation
           of
           forraine
           Churches
           ?
           It
           is
           not
           proued
           as
           yet
           that
           if
           they
           haue
           done
           well
           ,
           our
           duty
           is
           to
           followe
           them
           ,
           and
           to
           forsake
           our
           owne
           course
           ,
           because
           it
           different
           from
           theirs
           ,
           although
           indeed
           it
           be
           as
           well
           for
           vs
           euery
           way
           ,
           as
           theirs
           for
           them
           .
           And
           if
           the
           proofes
           alleaged
           for
           conformation
           hereof
           had
           bene
           ●ound
           ,
           yet
           seeing
           they
           leade
           no
           further
           then
           onely
           to
           shew
           ,
           that
           where
           we
           can
           haue
           no
           better
           ceremonies
           theirs
           must
           be
           taken
           ;
           as
           they
           cannot
           with
           modesty
           thinke
           themselues
           to
           haue
           found
           out
           absolutely
           the
           best
           which
           the
           wit
           of
           men
           may
           deuise
           ,
           so
           liking
           their
           owne
           somewhat
           better
           then
           other
           mens
           ,
           euen
           because
           they
           are
           their
           owne
           ,
           they
           must
           in
           equitie
           allow
           vs
           to
           be
           like
           vnto
           them
           in
           this
           affection
           ;
           which
           if
           they
           do
           ,
           they
           case
           vs
           of
           that
           vncourteou●
           burden
           ▪
           whereby
           we
           are
           charged
           either
           to
           condemne
           them
           ,
           or
           else
           to
           followe
           them
           .
           They
           graunt
           we
           need
           not
           followe
           them
           ,
           if
           our
           owne
           wayes
           already
           be
           better
           .
           And
           if
           our
           owne
           be
           but
           equall
           ,
           the
           law
           of
           common
           indulgence
           alloweth
           vs
           to
           thinke
           them
           at
           the
           least
           halfe
           a
           thought
           the
           better
           because
           they
           are
           our
           owne
           ;
           which
           we
           may
           very
           well
           do
           ,
           and
           neuer
           drawe
           any
           inditement
           at
           all
           against
           theirs
           ,
           
           but
           thinke
           commendably
           euen
           of
           them
           also
           .
        
         
           14
           To
           leaue
           reformed
           Churches
           therefore
           &
           their
           actions
           for
           him
           to
           iudge
           of
           ,
           in
           whose
           sight
           ,
           they
           are
           as
           they
           are
           ,
           and
           our
           desire
           is
           that
           they
           may
           euen
           in
           his
           sight
           be
           found
           such
           ,
           as
           we
           ought
           to
           endeuour
           by
           all
           meanes
           that
           our
           owne
           may
           likewise
           be
           :
           somewhat
           we
           are
           inforced
           to
           speake
           by
           way
           of
           simple
           declaration
           ,
           concerning
           the
           proceedings
           of
           the
           Church
           of
           England
           in
           these
           affaires
           ▪
           to
           the
           end
           that
           men
           whose
           minds
           are
           free
           from
           those
           partiall
           ,
           cōstructions
           ,
           wherby
           the
           only
           name
           of
           difference
           frō
           some
           other
           Churches
           is
           thought
           cause
           sufficient
           to
           condēne
           ours
           ,
           may
           the
           better
           discerne
           whether
           that
           we
           haue
           done
           be
           reasonable
           ,
           yea
           or
           no.
           The
           Church
           of
           Englād
           being
           to
           alter
           her
           receiued
           laws
           cōcerning
           such
           orders
           ,
           rites
           and
           ceremonies
           ,
           as
           had
           bene
           in
           former
           times
           an
           hinderance
           
           vnto
           pietie
           and
           Religious
           seruice
           of
           God
           ,
           was
           to
           enter
           into
           consideration
           first
           ,
           that
           the
           change
           of
           lawes
           ,
           especially
           concerning
           matter
           of
           Religion
           ,
           must
           be
           warily
           proceeded
           in
           .
           Lawes
           ,
           as
           all
           other
           things
           humaine
           ,
           are
           many
           times
           full
           of
           imperfection
           ,
           and
           that
           which
           is
           supposed
           behoofefull
           vnto
           men
           ,
           proueth
           often-times
           most
           pernicious
           .
           The
           wisedome
           which
           is
           learned
           by
           tract
           of
           time
           ,
           findeth
           the
           lawes
           that
           haue
           bene
           in
           former
           ages
           establisht
           ,
           needfull
           in
           later
           to
           be
           abrogated
           .
           Besides
           that
           which
           sometime
           is
           expedient
           ,
           doth
           not
           alwaies
           so
           continue
           :
           and
           the
           number
           of
           needlesse
           lawes
           vnabolisht
           ,
           doth
           weaken
           the
           force
           of
           them
           that
           are
           necessarie
           .
           But
           true
           withall
           it
           is
           ,
           that
           alteration
           though
           it
           be
           from
           worse
           to
           better
           hath
           in
           it
           inconueniences
           and
           those
           waighty
           ;
           vnlesse
           it
           be
           in
           such
           laws
           as
           haue
           bene
           made
           vpon
           special
           occasions
           ,
           which
           occasions
           ceasing
           ,
           laws
           of
           that
           kind
           do
           abrogate
           themselues
           .
           But
           when
           we
           abrogate
           a
           law
           as
           being
           ill
           made
           ,
           the
           whole
           cause
           for
           which
           it
           was
           made
           still
           remaining
           ;
           do
           we
           not
           herein
           reuoke
           our
           very
           owne
           deed
           ,
           and
           vpbraid
           our selues
           with
           folly
           ,
           yea
           all
           that
           were
           makers
           of
           it
           with
           ouer
           sight
           and
           with
           error
           ?
           Further
           if
           it
           be
           a
           law
           which
           the
           custome
           &
           continuall
           practise
           of
           many
           ages
           or
           yeares
           hath
           confirmed
           in
           the
           minds
           of
           men
           ,
           to
           alter
           it
           must
           needs
           be
           troublesome
           and
           scandalous
           .
           It
           amazeth
           them
           ,
           it
           causeth
           thē
           to
           stand
           in
           doubt
           ,
           whether
           any
           thing
           be
           in
           it selfe
           by
           nature
           either
           good
           or
           euil
           ,
           &
           not
           al
           things
           rather
           such
           as
           men
           at
           this
           or
           that
           time
           agree
           to
           accōpt
           of
           them
           ,
           whē
           they
           behold
           euen
           those
           things
           disproued
           ,
           disanulled
           ,
           reiected
           ,
           which
           vse
           had
           made
           in
           a
           maner
           naturall
           .
           What
           haue
           we
           to
           induce
           mē
           vnto
           the
           willing
           obedience
           &
           obseruation
           of
           lawes
           ,
           but
           the
           waight
           of
           so
           many
           mēs
           iudgement
           ,
           as
           haue
           with
           deliberate
           aduise
           assented
           thereunto
           ;
           the
           waight
           of
           that
           long
           experience
           ,
           which
           the
           world
           hath
           had
           thereof
           with
           consent
           &
           good
           liking
           ?
           So
           that
           to
           change
           any
           such
           law
           ,
           must
           needs
           with
           the
           common
           sort
           impaire
           and
           weaken
           the
           force
           of
           those
           grounds
           ,
           whereby
           all
           lawes
           are
           made
           effectual
           .
           Notwithstanding
           we
           do
           not
           deny
           alteration
           of
           laws
           to
           be
           sometimes
           a
           thing
           necessary
           ;
           as
           when
           they
           are
           vnnatural
           ,
           or
           impious
           ,
           or
           otherwise
           hurtfull
           vnto
           the
           publique
           community
           of
           mē
           ,
           and
           against
           that
           good
           for
           which
           humaine
           societies
           were
           instituted
           .
           When
           the
           Apostles
           of
           our
           Lord
           &
           Sauiour
           were
           ordained
           to
           alter
           the
           lawes
           of
           Heathnish
           Religion
           receiued
           throughout
           the
           whole
           world
           ;
           chosen
           I
           grant
           they
           were
           (
           Paule
           excepted
           )
           the
           rest
           ignorant
           ,
           poore
           ,
           simple
           ,
           vnschooled
           altogether
           and
           vnlettered
           men
           ;
           howbeit
           extraordinarilie
           indued
           with
           ghostly
           wisedome
           from
           aboue
           before
           they
           euer
           vndertooke
           this
           enterprise
           ,
           yea
           their
           authoritie
           confirmed
           by
           miracle
           ;
           to
           the
           end
           it
           might
           plainely
           appeare
           that
           they
           were
           the
           Lords
           Ambassadours
           ,
           vnto
           whose
           Soueraigne
           power
           for
           all
           flesh
           to
           stoope
           ,
           for
           all
           the
           kingdomes
           of
           the
           earth
           to
           yeeld
           themselues
           willingly
           conformable
           in
           whatsoeuer
           should
           be
           required
           ,
           it
           was
           their
           duty
           .
           In
           this
           case
           therefore
           their
           oppositions
           in
           maintenance
           of
           publique
           superstition
           against
           Apostolique
           endeuours
           ,
           as
           that
           they
           might
           not
           condemne
           the
           wayes
           of
           their
           ancient
           predecessors
           ,
           that
           they
           must
           keepe
           
             Religiones
             traditas
          
           ,
           the
           rites
           which
           frō
           age
           to
           age
           had
           descended
           ,
           that
           the
           ceremonies
           of
           Religion
           had
           beene
           euer
           accompted
           by
           so
           much
           holier
           as
           elder
           ,
           these
           and
           the
           like
           allegations
           in
           this
           case
           were
           vaine
           &
           friuolous
           .
           Not
           to
           stay
           longer
           therefore
           in
           speech
           concerning
           this
           point
           ,
           we
           will
           conclude
           ,
           that
           as
           the
           change
           of
           such
           lawes
           as
           haue
           bene
           specified
           is
           necessary
           ,
           so
           the
           euidence
           that
           they
           are
           such
           must
           be
           great
           .
           If
           we
           haue
           neither
           voice
           frō
           heauen
           that
           so
           pronounceth
           of
           them
           ;
           neither
           sentence
           of
           men
           grounded
           vpon
           such
           
           manifest
           and
           cleare
           proofe
           ,
           that
           they
           in
           whose
           hands
           it
           is
           to
           alter
           them
           may
           likewise
           infallibly
           euen
           in
           hart
           &
           conscience
           iudge
           them
           so
           ;
           vpon
           necessitie
           to
           vrge
           alteration
           is
           to
           trouble
           and
           disturbe
           without
           necessitie
           .
           As
           for
           arbitrary
           alterations
           ,
           when
           laws
           in
           themselues
           not
           simply
           bad
           or
           vnmeet
           are
           changed
           for
           better
           and
           more
           expedient
           ;
           if
           the
           benefit
           of
           that
           which
           is
           newly
           better
           deuised
           be
           but
           small
           ,
           sith
           the
           custome
           of
           easinesse
           to
           alter
           and
           change
           is
           so
           euill
           ,
           no
           doubt
           but
           to
           beare
           a
           tolerable
           soare
           is
           better
           then
           to
           venter
           on
           a
           dangerous
           remedy
           .
           Which
           being
           generally
           thought
           vpon
           ,
           as
           a
           matter
           that
           touched
           neerly
           their
           whole
           enterprise
           ;
           whereas
           change
           was
           notwithstanding
           concluded
           necessary
           ,
           in
           regard
           of
           the
           great
           hurt
           which
           the
           Church
           did
           receiue
           by
           a
           number
           of
           things
           then
           in
           vse
           ,
           whereupon
           a
           great
           deale
           of
           that
           which
           had
           bene
           was
           now
           to
           be
           taken
           away
           and
           remoued
           out
           of
           the
           Church
           ;
           yeat
           sith
           there
           are
           diuerse
           waies
           of
           abrogating
           things
           established
           ,
           they
           saw
           it
           best
           to
           cut
           off
           presently
           such
           things
           ,
           as
           might
           in
           that
           sort
           be
           extinguished
           without
           danger
           ,
           leauing
           the
           rest
           to
           be
           abolished
           by
           disusage
           through
           tract
           of
           time
           .
           And
           as
           this
           was
           done
           for
           the
           manner
           of
           abrogation
           :
           so
           touching
           the
           stint
           or
           measure
           thereof
           ,
           rites
           &
           ceremonies
           and
           other
           externall
           things
           of
           like
           nature
           being
           hurtfull
           vnto
           the
           Church
           ,
           either
           in
           respect
           of
           their
           quality
           ,
           or
           in
           regard
           of
           their
           nūber
           ;
           in
           the
           former
           there
           could
           be
           no
           doubt
           or
           difficulty
           what
           should
           be
           done
           ,
           their
           deliberation
           in
           the
           later
           was
           more
           hard
           .
           And
           therefore
           in
           as
           much
           as
           they
           did
           resolue
           to
           remoue
           only
           such
           things
           of
           that
           kind
           as
           the
           Church
           might
           best
           spare
           ,
           reteining
           the
           residue
           ;
           their
           whole
           counsell
           is
           in
           this
           point
           vtterly
           cōdemned
           ,
           as
           hauing
           either
           proceeded
           from
           the
           blindnes
           of
           those
           times
           ,
           or
           from
           negligence
           ,
           or
           from
           desire
           of
           honour
           and
           glory
           ,
           or
           from
           an
           erroneous
           opinion
           that
           such
           things
           might
           be
           tollerated
           for
           a
           while
           ,
           or
           if
           it
           did
           proceed
           (
           as
           they
           which
           would
           seeme
           most
           fauourable
           are
           content
           to
           thinke
           it
           possible
           )
           from
           a
           purpose
           
             partly
             the
             easilier
             to
             draw
             Papists
             vnto
             the
             Gospell
             ,
          
           by
           keeping
           so
           many
           orders
           stil
           the
           same
           with
           theirs
           ,
           
           
             and
             partly
             to
             redeeme
             peace
             therby
             ,
             the
             breach
             wherof
             they
             might
             feare
             would
             insue
             vpon
             more
             thorow
             alteration
             ,
          
           or
           howsoeuer
           it
           came
           to
           passe
           ;
           the
           thing
           they
           did
           is
           iudged
           euill
           .
           But
           such
           is
           the
           lot
           of
           all
           that
           deale
           in
           publique
           affaires
           whether
           of
           Church
           or
           cōmonwealth
           ,
           that
           which
           men
           list
           to
           surmise
           of
           their
           doings
           be
           it
           good
           or
           ill
           ,
           they
           must
           before
           hand
           patiently
           arme
           their
           minds
           to
           indure
           .
           Wherefore
           to
           let
           go
           priuate
           surmises
           ,
           whereby
           the
           thing
           in
           it selfe
           is
           not
           made
           either
           better
           or
           worse
           ;
           if
           iust
           and
           allowable
           reasons
           might
           leade
           thē
           to
           do
           as
           they
           did
           ,
           then
           are
           these
           censures
           al
           frustrate
           .
           Touching
           ceremonies
           harmelesse
           therfore
           in
           thēselues
           ,
           &
           hurtful
           onely
           in
           respect
           of
           number
           :
           was
           it
           amisse
           to
           decree
           ,
           that
           those
           things
           which
           were
           least
           needfull
           &
           newliest
           come
           should
           be
           the
           first
           that
           were
           taken
           away
           ,
           as
           in
           the
           abrogating
           of
           a
           nūber
           of
           saints
           daies
           and
           of
           other
           the
           like
           customes
           it
           appeareth
           they
           did
           ,
           till
           afterwards
           the
           forme
           of
           common
           prayer
           being
           perfited
           ,
           articles
           of
           sound
           Religion
           and
           discipline
           agreed
           vpon
           ,
           Catechismes
           framed
           for
           the
           needfull
           instruction
           of
           youth
           ,
           Churches
           purged
           of
           things
           that
           indeed
           were
           burthensome
           to
           the
           people
           ,
           or
           to
           the
           simple
           offensiue
           and
           scandalous
           ,
           all
           was
           brought
           at
           the
           length
           vnto
           that
           wherein
           now
           we
           stand
           ?
           Or
           was
           it
           amisse
           ,
           that
           hauing
           this
           way
           eased
           the
           Church
           as
           they
           thought
           of
           superfluitie
           ,
           they
           went
           not
           on
           till
           they
           had
           pluckt
           vp
           euen
           those
           things
           also
           ,
           which
           had
           taken
           a
           great
           deale
           stronger
           and
           deeper
           roote
           ;
           those
           things
           which
           to
           abrogate
           without
           constraint
           of
           manifest
           harme
           thereby
           arising
           ,
           had
           bene
           to
           alter
           vnnecessarily
           (
           in
           their
           iudgements
           )
           the
           auncient
           receiued
           
           custome
           of
           the
           whole
           Church
           ,
           the
           vniuersall
           practise
           of
           the
           people
           of
           God
           ,
           and
           those
           very
           decrees
           of
           our
           fathers
           ,
           which
           were
           not
           only
           set
           downe
           by
           agreement
           of
           generall
           councels
           ,
           but
           had
           accordingly
           bin
           put
           in
           vre
           and
           so
           continued
           in
           vse
           till
           that
           very
           time
           present
           ?
           True
           it
           is
           that
           neither
           councels
           nor
           customes
           ,
           be
           they
           neuer
           so
           ancient
           and
           so
           generall
           ,
           can
           let
           the
           Church
           from
           taking
           away
           that
           thing
           which
           is
           hurtfull
           to
           be
           retained
           .
           Where
           things
           haue
           bene
           instituted
           ,
           which
           being
           conuenient
           and
           good
           at
           the
           first
           ,
           do
           afterwards
           in
           processe
           of
           time
           waxe
           otherwise
           ;
           we
           make
           no
           doubt
           but
           they
           may
           be
           altered
           ,
           
           yea
           though
           councels
           or
           customes
           generall
           haue
           receiued
           them
           .
           And
           therfore
           it
           is
           but
           a
           needles
           kind
           of
           opposition
           which
           they
           make
           who
           thus
           dispute
           ,
           
             If
             in
             those
             things
             which
             are
             not
             expressed
             in
             the
             Scripture
             ,
             that
             is
             to
             be
             obserued
             of
             the
             Church
             ,
             which
             is
             the
             custome
             of
             the
             people
             of
             God
             and
             decree
             of
             our
             forefathers
             ;
             then
             how
             can
             these
             things
             at
             any
             time
             be
             varied
             ,
          
           which
           heretofore
           haue
           bene
           once
           ordained
           in
           such
           sort
           ?
           Whereto
           we
           say
           ,
           that
           things
           so
           ordained
           are
           to
           be
           kept
           ,
           howbeit
           not
           necessarily
           any
           longer
           ,
           then
           till
           there
           grow
           some
           vrgent
           cause
           to
           ordaine
           the
           contrary
           .
           For
           there
           is
           not
           any
           positiue
           law
           of
           men
           ,
           whether
           it
           be
           generall
           or
           particular
           ,
           receiued
           by
           formall
           expresse
           consent
           ,
           as
           in
           councels
           ;
           or
           by
           secret
           approbation
           ,
           as
           in
           customes
           it
           commeth
           to
           passe
           ,
           but
           the
           same
           may
           be
           taken
           away
           it
           occasion
           serue
           .
           Euen
           as
           we
           all
           know
           ,
           that
           many
           things
           generally
           kept
           heretofore
           ,
           
           are
           now
           in
           like
           sort
           generally
           vnkept
           and
           abolished
           euery
           where
           .
           Notwithstanding
           till
           such
           things
           be
           abolished
           ,
           what
           exception
           can
           there
           be
           taken
           against
           the
           iudgement
           of
           S.
           Augustine
           ,
           who
           saith
           ,
           that
           Of
           things
           harmelesse
           whatsoeuer
           there
           is
           ,
           which
           the
           whole
           Church
           doth
           obserue
           throughout
           the
           world
           ;
           to
           argue
           for
           any
           mans
           immunitie
           from
           obseruing
           the
           same
           ,
           it
           were
           a
           point
           of
           most
           insolent
           madnes
           .
           And
           surely
           odious
           it
           must
           needs
           haue
           bene
           for
           one
           Christian
           Church
           ,
           to
           abolish
           that
           which
           all
           had
           receiued
           and
           held
           for
           the
           space
           of
           many
           ages
           ,
           &
           that
           without
           any
           detriment
           vnto
           Religion
           so
           manifest
           and
           so
           great
           ,
           as
           might
           in
           the
           eyes
           of
           vnpartiall
           men
           appeare
           sufficient
           to
           cleare
           thē
           from
           all
           blame
           of
           rash
           &
           inconsiderate
           proceeding
           ,
           if
           in
           feruour
           of
           zeale
           they
           had
           remoued
           such
           things
           .
           Whereas
           contrariwise
           so
           reasonable
           moderation
           herein
           vsed
           ,
           hath
           freed
           vs
           from
           being
           deseruedly
           subiect
           vnto
           that
           bitter
           kind
           of
           obloquie
           ,
           wherby
           as
           the
           Church
           of
           Rome
           doth
           vnder
           the
           colour
           of
           loue
           towards
           those
           things
           which
           be
           harmelesse
           ,
           maintaine
           extremely
           most
           hurtfull
           corruptions
           ;
           so
           we
           peraduenture
           might
           be
           vpbraided
           ,
           that
           vnder
           colour
           of
           hatred
           towards
           those
           things
           that
           are
           corrupt
           ,
           we
           are
           on
           the
           other
           side
           as
           extreme
           ,
           euen
           againts
           most
           harmelesse
           ordinances
           .
           And
           as
           they
           are
           obstinate
           to
           retaine
           that
           ,
           which
           no
           man
           of
           any
           conscience
           is
           able
           wel
           to
           defend
           :
           so
           we
           might
           be
           reckoned
           fierce
           and
           violent
           ,
           to
           teare
           away
           that
           ,
           which
           if
           our
           owne
           mouthes
           did
           condemne
           ,
           our
           consciences
           would
           storme
           and
           repine
           thereat
           .
           The
           Romanes
           hauing
           banished
           Tarquinius
           the
           proud
           ,
           and
           taken
           a
           sollemne
           oath
           that
           they
           neuer
           would
           permit
           any
           man
           more
           to
           raigne
           ,
           could
           not
           herewith
           content
           themselues
           ,
           or
           thinke
           that
           tyrannie
           was
           throughly
           extinguished
           ,
           till
           they
           had
           driuen
           one
           of
           their
           Consuls
           to
           depart
           the
           Citie
           ,
           against
           whom
           they
           found
           not
           in
           the
           world
           what
           to
           obiect
           ,
           sauing
           onely
           that
           his
           name
           was
           Tarquine
           ,
           and
           that
           the
           common-wealth
           could
           not
           seeme
           to
           haue
           recouered
           perfect
           freedome
           ,
           as
           long
           as
           a
           man
           of
           so
           daungerous
           a
           name
           was
           left
           remaining
           .
           For
           the
           Church
           of
           England
           to
           haue
           done
           the
           like
           ,
           in
           casting
           out
           of
           Papall
           tyranny
           and
           superstition
           ;
           to
           haue
           shewed
           greater
           willingnes
           of
           accepting
           
           the
           very
           ceremonies
           of
           the
           Turke
           Christs
           professed
           enemie
           ,
           
           then
           of
           the
           most
           indifferent
           things
           which
           the
           Church
           of
           Rome
           approueth
           ;
           to
           haue
           left
           not
           so
           much
           as
           the
           names
           which
           the
           Church
           of
           Rome
           doth
           giue
           vnto
           things
           innocent
           ;
           to
           haue
           eiected
           whatsoeuer
           that
           Church
           doth
           make
           accompt
           of
           ,
           be
           it
           neuer
           so
           harmelesse
           in
           it selfe
           ,
           and
           of
           neuer
           so
           auncient
           continuance
           ,
           without
           any
           other
           crime
           to
           charge
           it
           with
           ,
           then
           onely
           that
           it
           hath
           bene
           the
           hap
           thereof
           to
           be
           vsed
           by
           the
           Church
           of
           Rome
           ;
           and
           not
           to
           be
           commanded
           in
           the
           word
           of
           God
           ;
           this
           kind
           of
           proceeding
           might
           happily
           haue
           pleased
           some
           fewe
           men
           ,
           who
           hauing
           begun
           such
           a
           course
           themselues
           ,
           must
           needs
           be
           glad
           to
           see
           their
           example
           followed
           by
           vs.
           But
           the
           Almightie
           which
           giueth
           wisedome
           and
           inspireth
           with
           right
           vnderstanding
           whō
           soeuer
           it
           pleaseth
           him
           ,
           he
           foreseeing
           that
           which
           mans
           wit
           had
           neuer
           bene
           able
           to
           reach
           vnto
           ,
           namely
           what
           tragedies
           the
           attempt
           of
           so
           extreme
           alteration
           would
           raise
           in
           some
           parts
           of
           the
           Christian
           world
           ,
           did
           for
           the
           endlesse
           good
           of
           his
           Church
           (
           as
           we
           cannot
           chuse
           but
           interpret
           it
           )
           vse
           the
           bridle
           of
           his
           prouident
           restraining
           hand
           ,
           to
           stay
           those
           eager
           affections
           in
           some
           ,
           and
           to
           settle
           their
           resolution
           vpon
           a
           course
           more
           calme
           and
           moderate
           ;
           least
           as
           in
           other
           most
           ample
           and
           heretofore
           most
           flourishing
           dominions
           it
           hath
           since
           fallen
           out
           ,
           so
           likewise
           if
           in
           ours
           it
           had
           come
           to
           passe
           ,
           that
           the
           aduerse
           part
           being
           enraged
           ,
           and
           betaking
           it selfe
           to
           such
           practises
           as
           men
           are
           commonly
           wont
           to
           embrace
           ,
           when
           they
           behold
           things
           brought
           to
           desperate
           extremities
           ,
           and
           no
           hope
           left
           to
           see
           any
           other
           end
           ,
           then
           onely
           the
           vtter
           oppression
           and
           cleane
           extinguishment
           of
           one
           side
           ;
           by
           this
           meane
           Christendome
           flaming
           in
           all
           parts
           of
           greatest
           importance
           at
           once
           ,
           they
           all
           had
           wanted
           that
           comfort
           of
           mutuall
           reliefe
           ,
           wherby
           they
           are
           now
           for
           the
           time
           susteined
           ,
           (
           and
           not
           the
           least
           by
           this
           our
           Church
           which
           they
           so
           much
           impeach
           )
           till
           mutuall
           combustious
           bloudsheads
           and
           wastes
           (
           because
           no
           other
           inducement
           will
           serue
           )
           may
           enforce
           them
           through
           very
           faintnesse
           ,
           after
           the
           experience
           of
           so
           endlesse
           miseries
           ,
           to
           enter
           on
           all
           sides
           at
           the
           length
           into
           some
           such
           consultation
           ,
           as
           may
           tend
           to
           the
           best
           reestablishment
           of
           the
           whole
           Church
           of
           Iesus
           Christ.
           To
           the
           singular
           good
           whereof
           it
           cannot
           but
           serue
           as
           a
           profitable
           direction
           ,
           to
           teach
           men
           what
           is
           most
           likely
           to
           proue
           auaileable
           ,
           when
           they
           shall
           quietly
           consider
           the
           triall
           that
           hath
           bene
           thus
           long
           had
           of
           both
           kinds
           of
           reformation
           ,
           as
           well
           this
           moderate
           kind
           which
           the
           Church
           of
           England
           hath
           taken
           ,
           as
           that
           other
           more
           extreme
           and
           rigorous
           which
           certaine
           Churches
           elsewhere
           haue
           better
           liked
           .
           In
           the
           meane
           while
           it
           may
           be
           ,
           that
           suspence
           of
           iudgement
           and
           exercise
           of
           charity
           were
           safer
           and
           seemelier
           for
           Christian
           men
           ,
           then
           the
           hote
           pursute
           of
           these
           controuersies
           ,
           wherein
           they
           that
           are
           most
           feruent
           to
           dispute
           ,
           be
           not
           alwayes
           the
           most
           able
           to
           determine
           .
           But
           who
           are
           on
           his
           side
           and
           who
           against
           him
           ,
           our
           Lord
           in
           his
           good
           time
           shall
           reueale
           .
           And
           sith
           thus
           farre
           we
           haue
           proceeded
           in
           opening
           the
           things
           that
           haue
           beene
           done
           ,
           let
           not
           the
           principall
           doers
           themselues
           be
           forgotten
           .
           When
           the
           ruines
           of
           the
           house
           of
           God
           (
           that
           house
           which
           cōsisting
           of
           religious
           soules
           is
           most
           immediatly
           the
           pretious
           temple
           of
           the
           holy
           Ghost
           )
           were
           become
           not
           in
           his
           sight
           alone
           ,
           but
           in
           the
           eyes
           of
           the
           whole
           world
           so
           exceeding
           great
           ,
           that
           very
           superstition
           began
           euen
           to
           feele
           itselfe
           too
           farre
           growne
           :
           the
           first
           that
           with
           vs
           made
           way
           to
           repaire
           the
           decayes
           thereof
           by
           beheading
           superstition
           ,
           was
           King
           Henry
           the
           eight
           .
           The
           sonne
           and
           successour
           of
           which
           famous
           King
           as
           we
           know
           was
           Edward
           the
           Saint
           :
           in
           whom
           (
           for
           so
           by
           the
           euent
           wee
           may
           gather
           )
           it
           pleased
           
           God
           righteous
           and
           iust
           to
           let
           England
           see
           ,
           what
           a
           blessing
           sinne
           and
           iniquitie
           would
           not
           suffer
           it
           to
           enioy
           .
           Howbeit
           that
           which
           the
           wise
           man
           hath
           sayde
           concerning
           Enoch
           (
           whose
           dayes
           were
           though
           many
           in
           respect
           of
           ours
           ,
           yet
           scarse
           as
           three
           to
           nine
           in
           comparison
           of
           theirs
           with
           whome
           hee
           liued
           )
           the
           same
           to
           that
           admirable
           child
           most
           worthily
           may
           be
           applyed
           ,
           
             Though
             he
             departed
             this
             worlde
             soone
             ,
             yet
             fulfilled
             he
             much
             time
             .
          
           But
           what
           ensued
           ?
           That
           worke
           ,
           which
           the
           one
           in
           such
           sort
           had
           begun
           ,
           and
           the
           other
           so
           farre
           proceeded
           in
           ,
           was
           in
           short
           space
           so
           ouerthrowne
           ,
           as
           if
           almost
           it
           had
           neuer
           bene
           :
           till
           such
           time
           as
           that
           God
           ,
           whose
           property
           is
           to
           shew
           his
           mercies
           then
           greatest
           when
           they
           are
           neerest
           to
           be
           vtterly
           despaired
           of
           ,
           caused
           in
           the
           depth
           of
           discomfort
           and
           darknes
           a
           most
           glorious
           starre
           to
           arise
           ,
           and
           on
           her
           head
           setled
           the
           Crowne
           ,
           whome
           him selfe
           had
           kept
           as
           a
           lambe
           from
           the
           slaughter
           of
           those
           bloudie
           times
           ,
           that
           the
           experience
           of
           his
           goodnes
           in
           her
           own
           deliuerance
           ,
           might
           cause
           her
           mercifull
           ▪
           disposition
           to
           take
           so
           much
           the
           more
           delight
           in
           sauing
           others
           ,
           whom
           the
           like
           necessity
           shold
           presse
           .
           What
           in
           this
           behalfe
           hath
           bene
           done
           towards
           nations
           abroad
           ,
           the
           parts
           of
           Christendome
           most
           afflicted
           can
           best
           testifie
           .
           That
           which
           especially
           concerneth
           our selues
           in
           the
           present
           matter
           we
           treate
           of
           ,
           is
           the
           state
           of
           reformed
           religion
           ,
           a
           thing
           at
           her
           comming
           to
           the
           Crowne
           euen
           raised
           as
           it
           were
           by
           miracle
           from
           the
           dead
           ,
           a
           thing
           which
           we
           so
           little
           hoped
           to
           see
           ,
           that
           euen
           they
           which
           behelde
           it
           done
           ,
           scarcely
           belieued
           their
           own
           senses
           at
           the
           first
           beholding
           .
           Yet
           being
           then
           brought
           to
           passe
           ,
           thus
           many
           years
           it
           hath
           continued
           ,
           standing
           by
           no
           other
           worldly
           meane
           but
           that
           one
           only
           hand
           which
           erected
           it
           ,
           that
           hand
           which
           as
           no
           kinde
           of
           imminent
           daunger
           could
           cause
           at
           the
           first
           to
           withholde
           it selfe
           ,
           so
           neyther
           haue
           the
           practises
           so
           many
           so
           bloudie
           following
           since
           beene
           euer
           able
           to
           make
           wearie
           .
           Nor
           can
           we
           say
           in
           this
           case
           so
           iustly
           ,
           that
           Aaron
           and
           Hur
           the
           Ecclesiasticall
           and
           Ciuill
           states
           haue
           sustained
           the
           hand
           which
           did
           lift
           it selfe
           to
           heauen
           for
           them
           ;
           as
           that
           heauen
           it selfe
           hath
           by
           this
           hand
           sustained
           them
           ,
           no
           ayde
           or
           helpe
           hauing
           thereunto
           bene
           ministred
           for
           performance
           of
           the
           worke
           of
           reformation
           ,
           other
           then
           such
           kind
           of
           helpe
           or
           ayde
           as
           the
           Angell
           in
           the
           Prophet
           Zacharie
           speaketh
           of
           ,
           saying
           ,
           
             Neither
             by
             an
             armie
             nor
             strength
             ,
             but
             by
             my
             spirit
             saith
             the
             Lord
             of
             Hostes.
          
           Which
           grace
           and
           fauour
           of
           diuine
           assistance
           ,
           hauing
           not
           in
           one
           thing
           or
           two
           shewed
           it self
           ,
           nor
           for
           some
           few
           daies
           or
           yeares
           appeared
           ,
           but
           in
           such
           sort
           so
           long
           continued
           ,
           our
           manifold
           sinnes
           &
           transgressions
           striuing
           to
           the
           contrarie
           ;
           what
           can
           we
           lesse
           thereupon
           conclude
           ,
           then
           that
           God
           would
           at
           leastwise
           by
           tract
           of
           time
           teach
           the
           world
           ,
           that
           the
           thing
           which
           he
           blesseth
           ,
           defendeth
           ,
           keepeth
           ,
           so
           strangely
           ,
           cannot
           choose
           but
           be
           of
           him
           ?
           Wherefore
           if
           any
           refuse
           to
           beleeue
           vs
           disputing
           for
           the
           veritie
           of
           religion
           established
           ,
           let
           them
           beleeue
           God
           himselfe
           thus
           miraculouslie
           working
           for
           it
           ,
           and
           wish
           life
           euen
           for
           euer
           and
           euer
           vnto
           that
           glorious
           and
           sacred
           instrument
           whereby
           he
           worketh
           .
        
         
           FINIS
        
      
    
     
       
         
         
           An
           Aduertisement
           to
           the
           Reader
           ▪
        
         
           I
           Haue
           for
           some
           causes
           ,
           (
           gentle
           Reader
           )
           thought
           it
           at
           this
           time
           ,
           more
           fit
           to
           let
           goe
           these
           first
           foure
           Bookes
           by
           themselues
           ,
           then
           to
           stay
           both
           them
           and
           the
           rest
           ,
           til
           the
           whole
           might
           together
           be
           published
           .
           Such
           generalities
           of
           the
           cause
           in
           question
           as
           here
           are
           handled
           ,
           it
           will
           be
           perhaps
           not
           amisse
           to
           consider
           apart
           ,
           as
           by
           way
           of
           introduction
           vnto
           the
           bookes
           that
           are
           to
           follow
           concerning
           particulars
           .
           In
           the
           meane
           while
           thine
           helping
           hand
           must
           be
           craued
           ,
           for
           the
           amendment
           of
           such
           faultes
           committed
           in
           printing
           ,
           as
           (
           omitting
           others
           of
           lesse
           moment
           )
           I
           haue
           set
           downe
           .
        
         
           
             
               
                 
                   Pag.
                   
                
                 
                   line
                
                 
                   
                     Fault
                     ▪
                  
                
                 
                   Correction
                
                 
                   Pag.
                   
                
                 
                   line
                
                 
                   Fault
                
                 
                   Correction
                
              
               
                 
                   25
                
                 
                   37
                
                 
                   be
                   ordained
                
                 
                   he
                   ordained
                
                 
                   138
                
                 
                   19
                
                 
                   still
                
                 
                   stay
                
              
               
                 
                   31
                
                 
                   23
                
                 
                   if
                   any
                
                 
                   of
                   any
                
                 
                   139
                
                 
                   19
                
                 
                   It
                   is
                   for
                   nothing
                
                 
                   It
                   is
                   not
                   for
                   nothing
                
              
               
                 
                   51
                
                 
                   mar
                   .
                
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                
                 
                   157
                
                 
                   33
                
                 
                   wash
                
                 
                   waste
                
              
               
                 
                   55
                
                 
                   mar
                   .
                
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                
                 
                   162
                
                 
                   32
                
                 
                   pretious
                   should
                
                 
                   pretious
                   body
                   should
                
              
               
                 
                   64
                
                 
                   mar
                   .
                
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                
                 
                   180
                
                 
                   43
                
                 
                   meerenes
                
                 
                   neerenes
                
              
               
                 
                   66
                
                 
                   19
                
                 
                   manifest
                   reason
                
                 
                   manifest
                   law
                   of
                   reasō
                
                 
                   183
                
                 
                   39
                
                 
                   vrine
                
                 
                   vaine
                
              
               
                 
                   83
                
                 
                   12
                
                 
                   or
                   that
                
                 
                   of
                   that
                
                 
                   184
                
                 
                   ma.
                   
                
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                
              
               
                 
                   87
                
                 
                   24
                
                 
                   ase
                   such
                
                 
                   are
                   such
                
                 
                   185
                
                 
                   18
                
                 
                   do
                   (
                   I
                   doubt
                   )
                   not
                   presume
                   ,
                
                 
                   do
                   (
                   I
                   doubt
                   not
                   )
                   presume
                
              
               
                 
                   91
                
                 
                   44
                
                 
                   holy
                   worke
                
                 
                   holy
                   word
                
                 
                   186
                
                 
                   mar
                   .
                
                 
                   sticke
                
                 
                   strike
                
              
               
                 
                   130
                
                 
                   38
                
                 
                   seuerally
                
                 
                   seueraltie
                   .
                
                 
                   202
                
                 
                   3
                
                 
                   worde
                
                 
                   world
                
              
            
          
        
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A03590-e320
           
             The
             cause
             and
             occasion
             of
             handling
             these
             things
             :
             and
             what
             might
             be
             wished
             in
             them
             for
             whose
             sakes
             so
             much
             paine
             is
             taken
             .
          
           
             Ia.
             2.1
             .
          
           
             The
             first
             establishment
             of
             new
             discipline
             by
             M.
             Caluins
             industry
             in
             the
             Church
             of
             Geneua
             :
             and
             the
             beginning
             of
             strife
             about
             it
             amongst
             our selues
             .
          
           
             Epist.
             Cal.
             24.
             
          
           
             Luc.
             20.17
             .
          
           
             An.
             D
             ▪
             1541.
             
          
           
             Ep.
             166.
             
          
           
             Quod
             eam
             vrbem
             videret
             omnino
             his
             frenis
             indigere
             .
          
           
             By
             what
             meanes
             so
             many
             of
             the
             people
             are
             trained
             into
             the
             liking
             of
             that
             discipline
             .
          
           
             1.
             
             Cor.
             10
             ,
             13.
             
          
           
             1.
             
             Cor.
             1●
             ,
             13
             ,
             Luc.
             12.56
             ▪
             57.
             
          
           
             Act
             ,
             .
             17.11
             .
          
           
             Rom.
             14.5
             .
          
           
             Galen
             .
             de
             opt
             ▪
             docen
             .
             ge●
             .
          
           
             Mal
             2.7
             .
          
           
             Greg.
             Naz.
             orat
             .
             qua
             se
             ●●cusat
             .
          
           
             Matth.
             15.14
             .
          
           
             Mal.
             2.9
             .
          
           
             Iud
             ver
             .
             10
             ▪
             2.
             
             Pet.
             2.12
             .
             Cal.
             instit
             .
             li.
             4.
             cap.
             20.
             
             Sect.
             8
             
          
           
             The
             author
             of
             the
             petition
             directed
             to
             her
             Maiestie
             p.
             3.
             
          
           
             Arist.
             Metaph.
             lib.
             1.
             cap.
             5.
             
          
           
             ●
             .
             Ioh.
             ●
             .
             ●
             .
          
           
             2.
             
             Thes.
             2.11
             .
          
           
             2.
             
             Tim.
             3.6
             .
          
           
             1.
             
             Iohn
             .
             4.6
             .
          
           
             1.
             
             Cor.
             ●
             .
             27
             .
          
           
             Act.
             26.24
             .
             Sap.
             5.4
             .
             VVe
             foole●
             thought
             his
             life
             madnes
             .
             M●rc
             .
             Tris.
             ad
             Asculap
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Vide
             Lactant.
             de
             ●ust●t
             .
             lib.
             ●
             .
             cap.
             16
             August
             .
             Ep●st
             .
             50.
             
          
           
             VVhat
             hath
             c●used
             so
             many
             of
             the
             l●arne●er
             sort
             to
             approue
             the
             same
             disciplin●
             .
          
           
             T.C.
             lib.
             1.
             p.
             97
             
          
           
             Euseb.
             3.
             lib.
             32
             
          
           
             Lib.
             Strom.
             somewhat
             after
             the
             beginning
             .
             Lib.
             7.
             c.
             11.
             
          
           
             Phil.
             4
             .
             1●
             .
          
           
             a
             〈…〉
             ceremoniis
             atque
             f●ni●
             tantum
             sanctitatis
             tribuere
             cōsueuit
             quantum
             adstruxerit
             vetustatis
             .
             Arno.
             p.
             746.
             
          
           
             b
             Rom.
             16.16
             .
             2.
             
             Cor
             13.12
             .
             1.
             
             Thes.
             5.25
             .
             1.
             
             Pet.
             5.14
             .
             In
             their
             meetings
             to
             serue
             God
             ,
             their
             maner
             was
             in
             the
             end
             to
             salute
             one
             an
             other
             with
             a
             kisse
             ,
             vsing
             these
             words
             ▪
             Peace
             be
             with
             you
             .
             For
             which
             cause
             Tertull.
             doth
             call
             it
             sig●aculum
             orationis
             ,
             the
             seale
             of
             prayer
             .
             lib.
             d●
             Orat.
             
          
           
             c
             Epist.
             Iud.
             vers
             .
             12.
             
             Concerning
             which
             feasts
             ,
             5.
             
             Chrysost
             .
             s●ith
             ,
             Stati●
             diebus
             mesas
             faciebant
             commune●
             ,
             &
             peract●
             synaxi
             post
             sacramentorum
             cōmunionem
             inibāt
             conuiuium
             ,
             diuiti●us
             quidemcibos
             afferēribus
             ,
             pau
             peribus
             au●em
             &
             qu●
             ni●il
             habebant
             etiam
             vocati●
             ▪
             in
             1.
             
             Cor.
             11.
             hom
             .
             27.
             
             Of
             the
             same
             feasts
             in
             like
             sort
             Tertull.
             Coena
             nostra
             de
             n●mine
             rationsui
             oftendit
             .
             Vocatur
             en●m
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ●d
             quod
             est
             penes
             Graecos
             d●lectio
             .
             Quantis
             cunq
             ▪
             sumptibusconste●
             ,
             lucrum
             est
             ,
             ●etatis
             nomine
             fa●ere
             sumptum
             .
             Apolog.
             c.
             39.
             
          
           
             Galen
             .
             Clas
             .
             2.
             lib.
             de
             cuiosque
             anim
             .
             peccat
             .
             notitia
             atque
             medela
             .
          
           
             Petit.
             to
             the
             Q
             ▪
             M.P.
             14.
             
          
           
             Eccles.
             10.1
             .
          
           
             Their
             calling
             for
             triall
             by
             disputation
             .
          
           
             No
             end
             of
             contention
             ,
             without
             submission
             of
             both
             parts
             vnto
             some
             definitiue
             sentence
             .
          
           
             Rom.
             ●
             .
             17
             .
          
           
             Deut.
             17.8
             .
          
           
             Act
             15.
             
          
           
             ●res
             .
             tract
             ,
             〈◊〉
             excom
             .
             &
             presbyt
             .
          
           
             Math.
             23
             .
             2●
             ▪
             
          
           
             T.C.
             li.
             ●
             .
             p.
             17
             ▪
             
          
           
             The
             matter
             contained
             in
             these
             eight
             bookes
             .
          
           
             How
             iust
             cause
             there
             is
             to
             feare
             the
             manifold
             dangerous
             euents
             likely
             to
             ensue
             vpon
             this
             intended
             reformation
             ,
             if
             it
             did
             take
             place
             .
          
           
             1.
             
             Pet.
             2.2
             .
          
           
             Psal.
             55.13
             .
          
           
             Pref.
             against
             D.
             Baner
             .
          
           
             Matth.
             23.3
             .
          
           
             Sap.
             6.24
             .
          
           
             Eccl.
             16.29
             .
          
           
             Humb.
             Motion
             to
             the
             L
             L.
             p.
             50.
             
          
           
             Act.
             19.19
             .
          
           
             Mumb.
             M●t.
             p.
             74.
             
          
           
             Counterp
             .
             p.
             108.
             
          
           
             Matth.
             1●
             .
             1●
             .
          
           
             Guy
             de
             Brés
             contre
             l'errent
             des
             Anabapa
             .
             tistes
             .
             p.
             4.
             
          
           
             p.
             5.
             
          
           
             p.
             16.
             p.
             1.8.119
             .
          
           
             120.
             
          
           
             p.
             116.
             
          
           
             p.
             124.
             
             Luc.
             6.12
             .
          
           
             p.
             117.
             
          
           
             p.
             40.
             
          
           
             Ier.
             31.34
             .
          
           
             p.
             29.
             
          
           
             p.
             27.
             
          
           
             2.
             
             Tim.
             3.7
             .
          
           
             p.
             65
             .
             6●
             .
          
           
             p.
             135.
             
          
           
             P.
             25.
             
          
           
             P.
             71.
             124.
             
          
           
             p.
             764.
             
          
           
             p.
             748.
             
          
           
             p.
             112.
             
          
           
             p.
             518.
             
          
           
             p.
             722.
             
          
           
             p.
             726.
             
          
           
             p.
             6●8
             .
          
           
             p.
             38.
             
          
           
             p.
             122.
             
          
           
             P.
             841.
             
          
           
             p.
             8●3
             .
          
           
             p.
             849.
             
          
           
             p.
             40.
             
          
           
             La●ant
             .
             de
             .
             Iustit
             .
             lib.
             5.
             
             Cap.
             19.
             
          
           
             p.
             6.
             
          
           
             p.
             4.20
             .
          
           
             p.
             5●
             .
          
           
             p.
             6
             7.
             
          
           
             7.
             
          
           
             p.
             17.
             
          
           
             p.
             6.
             
          
           
             P.
             41.
             
          
           
             Matt.
             5.5
             .
             Exod.
             11.2
             .
          
           
             Matt.
             in
             his
             ●
             .
             libel
             .
             p.
             28.
             
          
           
             Demonstr
             .
             in
             the
             praef
             .
          
           
             The
             conclusion
             of
             all
             .
          
           
             Iob.
             39.37
             .
          
           
             Greg.
             Na●
             .
             in
             Apol.
             
          
        
         
           Notes for div A03590-e3480
           
             The
             cause
             of
             writing
             this
             generall
             discourse
             .
          
           
             Of
             that
             lawe
             which
             God
             from
             before
             the
             beginning
             hath
             set
             for
             himselfe
             to
             do
             all
             things
             by
             .
          
           
             Ioh.
             1●
             .
             13.14.15
             .
          
           
             a
             Iupiter●
             Counsell
             
               was
               accomplished
            
             .
          
           
             b
             
               The
               creator
               made
               the
               whole
               world
               ,
               not
               with
               hands
               ,
               but
               by
            
             Reason
             .
             Stob
             in
             eclog.
             phys
             .
          
           
             c
             
               Proceed
               by
               a
               certaine
               and
               a
               〈◊〉
            
             Waie
             
               in
               the
               making
               of
               the
               world
               .
            
          
           
             Ioh.
             5.17
             .
          
           
             Gen.
             2.18
             .
          
           
             Sap.
             8.1
             .
             Sap.
             11.17
             .
          
           
             Eph.
             1.7
             .
          
           
             Phil.
             4.19
             .
             Col.
             ●
             .
             3
             .
          
           
             prou
             .
             16.6
             .
          
           
             Ephe.
             1.13
             .
          
           
             Rom.
             11.33
             .
          
           
             prou
             .
             ●
             .
             23
             .
          
           
             Rom.
             11.10
             .
             Bor●
             .
             lib.
             4
             ▪
             des
             
          
           
             Consol.
             philo●
             
          
           
             2.
             
             Tim.
             2.13
             .
          
           
             Heb.
             6.17
             .
          
           
             The
             lawe
             which
             natural
             ag●nts
             haue
             giuen
             t●em
             to
             obserue
             ,
             and
             their
             necessary
             maner
             of
             keeping
             it
             .
          
           
             a
             Id
             omne
             quod
             in
             rebus
             creatis
             fit
             ,
             est
             materia
             legis
             oeternae
             .
             Th
             1.2
             .
             q
             93.
             art
             4
             ●
             .
             6
             .
             Nullo
             modo
             aliquid
             legibus
             summi
             creato
             ris
             ordinationique
             subtrahitur
             ,
             a
             quo
             pax
             vniuersitatis
             administratur
             .
             August
             .
             de
             ciu
             .
             de●
             lib.
             19.
             c.
             22.
             
             
               Immo
               &
               pece●tum
               ,
               quatenus
               ●
               Deo
               ●ustè
               permittitu●
               ,
               cadit
               ●n
               legemaeter●am
               .
               E●●a●leg●aetern●
               sub●icitur
               peccatum
               ▪
               quatenus
               Voluntaria
               legis
               transgressio
               poenale
               quodd●
               incommodum
               animae
               ●●ser●t
               ,
               ●uxta
               ill●d
               Augustini
               ,
            
             Ius●isti
             D●mine
             &
             sic
             est
             ,
             vt
             poe●ia
             su
             ●sib●
             sit
             omnis
             animus
             inordin●tus
             .
             Co●fe●
             .
             lib
             1.
             c.
             1●
             
               Nec
               male
               sc●ola●t●ci
            
             .
             Quemadmodum
             inquiunt
             videmus
             res
             naturales
             contingentes
             ,
             hoc
             ipso
             quod
             à
             fine
             particular●
             suo
             atque
             adeu
             à
             lege
             aeternâ
             exor●itant
             ,
             in
             candem
             legem
             ae
             ernam
             incidere
             ,
             qu●t●nucons●q
             iu●tur
             alium
             fine
             ●
             à
             lege
             ●riam
             aeternâ
             ipsis
             in
             casu
             particulari
             consti●utum
             :
             sic
             verisimile
             e●t
             homines
             etiam
             cù
             n
             peccant
             &
             desciscunt
             à
             lege
             aeternâ
             ●●praecipiente
             ,
             re
             neidere
             in
             ordinē
             aeternae
             legisvt
             punientis
             .
          
           
             psal
             .
             19.5
             .
          
           
             Pheophr
             .
             in
             Metaph.
             
          
           
             Arist.
             Rhet.
             1.
             cap.
             39.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             Act.
             17
             .
             2●
             .
          
           
             a
             Forme
             in
             other
             creatures
             ,
             is
             a
             thing
             proportionable
             vnto
             the
             soule
             in
             liuing
             creatures
             .
             Sensible
             it
             is
             not
             ,
             nor
             otherwise
             discernable
             ,
             then
             only
             by
             effects
             .
             According
             to
             the
             diuersitie
             of
             inward
             formes
             ,
             things
             of
             the
             world
             are
             distinguished
             into
             their
             kindes
             .
          
           
             Vide
             Thom.
             in
             Compend
             .
             theol
             ,
             cap.
             3.
             
             Omne
             quod
             mouetur
             ab
             aliquo
             est
             quasi
             instrumentum
             quoddam
             primi
             mouentis
             .
             Ridiculum
             est
             autem
             e●am
             apud
             indoctos
             ponere
             instrumentum
             moueri
             non
             ab
             aliquo
             principale
             agente
             .
          
           
             The
             law
             which
             Angels
             doe
             worke
             by
             .
             Psal.
             104.4
             .
             Heb.
             1.7
             .
             Eph.
             3.10
             .
          
           
             Dan.
             7.10
             .
             Matth.
             26.53
             .
          
           
             Heb.
             12.22
             .
             Luc.
             2.13
             .
          
           
             Matth.
             6.10
             .
          
           
             Matth.
             18.10
             .
          
           
             Psal.
             91.11.12
             .
             Luc.
             15.7
             .
          
           
             Heb.
             1.14
             .
          
           
             Act.
             10.3
             .
             Dan.
             9.23
             .
          
           
             Matth.
             1●
             .
             ●0
             .
             Dan.
             4.10
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             Arist.
             Metaph.
             12.
             cap.
             7.
             
          
           
             Iob.
             38.7
             .
          
           
             Math.
             18.10
             .
          
           
             psal
             .
             148.2
             .
             Heb.
             1.6
             .
             Esa.
             6.3
             .
          
           
             This
             is
             intimated
             wheresoeuer
             we
             finde
             them
             termed
             the
             sonnes
             of
             God
             :
             as
             Iob.
             1.6
             .
             &
             38.7
             .
             ●
             .
             pet
             .
             2.4
             .
             Ep.
             Iud.
             ver
             .
             6.
             
          
           
             psal
             .
             148.2
             .
             Luk.
             2.13
             .
          
           
             Matth
             ▪
             26.53
             .
             psal
             .
             148.2
             .
          
           
             Heb.
             12.22
             .
          
           
             Apoc
             ,
             22.9
             .
          
           
             Ioh.
             8.44
             ▪
             1.
             pet
             .
             5.8
             .
          
           
             Apoc.
             9.11
             .
             Gen.
             3.15
             .
          
           
             1.
             
             Chr.
             21
             ,
             1
             ,
             Iob.
             1.7
             ,
             &
             2
             ,
             5
             
          
           
             Ioh.
             13
             ,
             27
             ,
          
           
             Act.
             5
             ,
             3
             ,
             Apoc.
             ●0
             ,
             8.
             
          
           
             The
             law
             wherby
             man
             is
             in
             his
             actions
             directed
             to
             the
             imitation
             of
             God.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Arist.
             de
             an
             .
             lib.
             2.
             cap.
             4.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ari.
             2.
             de
             cael
             .
             ca.
             5.
             
          
           
             Matth.
             5.48
             .
             Sap.
             7.27
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Mens
             first
             beginning
             to
             grow
             to
             the
             knowledge
             of
             that
             law
             which
             the●
             are
             to
             obserue
             .
             vide
             Isa.
             7.16
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Merc.
             Trism
             .
             Aristot●li●all
             demonstration
             
          
           
             A●misty
             .
          
           
             Of
             mans
             will
             which
             is
             the
             thing
             that
             lawes
             of
             action
             are
             made
             to
             guide
             .
          
           
             Eph.
             4.23
             .
          
           
             Salust
             .
          
           
             Matth.
             6.2
             .
          
           
             Deut.
             30.19
             .
          
           
             O
             mihi
             praeter●tos
             referat
             si
             Iupiter
             annos
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Paulo
             post
             ▪
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             A
             cin
             de
             doge
             ma●
             .
             Pla●
             .
          
           
             a
             2.
             
             Cor.
             11.3
             .
          
           
             
               co●ruptible
               body
               is
               heauy
               vnto
               the
               soule
               and
               the
               earthly
               mansion
               keepeth
               down
               the
               min●
               that
               is
               ful
               of
               cares
               .
            
             
               And
               hardly
               can
               we
               discern
               the
               things
               that
               are
               vpō
               earth
               ,
               &
               with
               great
               labor
               find
               we
               out
               the
               things
               which
               are
               before
               vs.
               VVho
               can
               then
               seeke
               out
               the
               things
               that
               are
               in
               heauen
               ?
            
          
           
             b
             Luc.
             9.
             
             ●4
             .
          
           
             c
             Math.
             23.37
             
          
           
             d
             Sap
             9.15
             .
          
           
             Eph.
             5.14
             .
             Heb.
             1●
             .
             1.12
             1.
             
             Cor.
             16
             13.
             
             Prou
             2.4
             .
             Luc.
             13.
             
             ●4
             .
          
           
             Of
             the
             natural
             way
             of
             finding
             out
             laws
             by
             reason
             ,
             ●o
             guide
             ●he
             will
             vnto
             that
             which
             is
             good
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             A●●st
             .
             de
             an
             .
             L.
             1.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Arist.
             Rhet.
             1.
             cap.
             39.
             
          
           
             b
             Non
             potest
             error
             contingere
             ,
             vbi
             omnes
             idem
             opinantur
             .
             Monticat
             .
             in
             1.
             
             Polit.
             Quicquid
             in
             omnibus
             indiuiduis
             vniu●●peciei
             communiter
             inest
             ,
             id
             cause●
             cōmunem
             habeat
             opo●tet
             ,
             quaest
             eorum
             indiuiduorum
             species
             &
             natura
             .
             Idem
             .
             Quod
             à
             t●ta
             aliqua
             specie
             fit
             ,
             vniuersali●
             particularisque
             naturae
             fit
             instinctu
             Ficin
             .
             de
             .
             Christ
             ▪
             relig
             .
             Si
             pro●icer●
             cupis
             ,
             primo
             firmé
             id
             ve●um
             puta
             quod
             sanmen●
             omniū
             hominum
             attestatur
             .
             Cusa
             .
             in
             compend
             .
             cap.
             1.
             
             Non
             li●er
             naturalé
             vniuersaléque
             hominum
             iudicium
             falsum
             van
             umque
             existima●e
             Teles
             ▪
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ▪
             A●ist
             .
             Eth.
             10.
             cap.
             2.
             
          
           
             c
             Rom.
             2.14
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Theoph.
             i●
             Metaph.
             
          
           
             ●
             .
             Cor.
             4.17
             .
          
           
             Matth.
             16.26
             .
          
           
             Arist.
             Polit.
             ●
             .
             cap.
             5.
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plat.
             in
             Theaet
             .
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Arist
             ▪
             Metop
             .
             lib.
             1.
             cap.
             2.
             
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plat.
             in
             Tim.
             
          
           
             d
             Arist.
             Ethi
             ●
             .
             lib.
             8.
             ca.
             vlt.
             
          
           
             e
             Deut.
             6.5
             .
          
           
             f
             Math.
             22
             .
             2●
             .
          
           
             g
             Quod
             quis
             in
             se
             approbat
             ,
             in
             alio
             reprobare
             nō
             posse
             .
             ●an
             arenam
             C.
             de
             ino●
             .
             test
             .
             Quod
             quisque
             iuris
             in
             alium
             sta●u●●it
             ,
             ipsum
             quoque
             codem
             vti
             debere
             .
             l.
             quod
             quisque
             .
             Ab
             omni
             penitu●
             iniu●●â
             atque
             vi
             .
             abstinendū
             .
             l.
             1
             §
             1.
             quod
             vi
             .
             autclam
             .
          
           
             Matth.
             22.40
             .
             On
             these
             two
             commandements
             hangeth
             the
             whole
             law
             .
          
           
             Gen.
             39.9
             .
          
           
             Mar.
             10.4
             .
          
           
             Act.
             4.37
             .
             Act.
             5.4
             .
          
           
             ●
             .
             Thes.
             3.8
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Soph.
             Anti.
             
          
           
             Th.
             1.2
             .
             q.
             94.
             art
             .
             3.
             
             Omnia
             peccata
             sunt
             in
             vniuersum
             contra
             rationem
             &
             naturae
             legem
             .
             Aug.
             de
             ciu
             .
             dei
             .
             lib.
             12.
             ●ap
             .
             1.
             
             Omne
             vitium
             naturae
             noc●t
             ,
             ac
             per
             hoc
             contra
             naturam
             est
             .
             De
             doctr
             .
             Christ.
             lib.
             3.
             cap.
             14.
             
          
           
             Psal.
             35.18
             .
          
           
             Sapi.
             13.17
             .
          
           
             S●pi
             .
             1●
             .
             12
             .
          
           
             Eph.
             4.17
             .
          
           
             Esay
             .
             44.19.18
             .
          
           
             The
             benefit
             of
             keeping
             that
             law
             which
             reason
             teacheth
             .
          
           
             
               Voluntate
               subla●â
               omnem
               actum
               parem
               esse
               .
               l.
               ●oedissimam
               C.
               de
               adult
               .
            
             
               Bonam
               voluntatem
               plerun●
               que
               pro
               facto
               reputari
               .
               l.
               si
               quis
               in
               testamen
               .
            
          
           
             Diuo●
             cast●
             adeunto
             ,
             pi●tatent
             adhi●bento
             .
             Qui
             secus
             faxir
             ,
             Deus
             ipsi
             ●in●
             dex
             crit
             .
          
           
             How
             reason
             doth
             leade
             men
             vnto
             the
             making
             of
             humane
             lawes
             ,
             whereby
             politique
             societies
             are
             gouerned
             ,
             and
             to
             agreement
             about
             lawes
             ,
             whereby
             the
             fellowship
             or
             communion
             of
             independent
             societies
             stādeth
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Arist.
             Rhet.
             1
             
          
           
             1.
             
             Tim.
             6.8
             .
          
           
             Gen.
             1.29
             .
             Gen.
             2.17
             .
          
           
             Gen.
             4.2
             .
          
           
             Gen.
             4.26
             .
          
           
             Mat.
             6.33
             
          
           
             Gen.
             4.20.21
             .
             ●2
             .
          
           
             Esay
             .
             49.15
             .
             1.
             
             Tim.
             5.8
             .
          
           
             Gen.
             18.19
             .
          
           
             Gen.
             4.8
             .
          
           
             Gen.
             6.5
             .
             Gen.
             5.
             
          
           
             2.
             
             Pet.
             2.5
             .
          
           
             Arist.
             Pol.
             l
             ▪
             ●
             .
             &
             4.
             
          
           
             Arist.
             polit
             .
             lib.
             1.
             cap.
             3.
             
             Vide
             &
             platonem
             in
             3.
             de
             legibus
             .
          
           
             a
             Cum
             premeretur
             initio
             multitudo
             ab
             lis
             qui
             maiores
             opes
             habebāt
             ,
             ad
             vnum
             aliquem
             confugiebant
             virtute
             praestantem
             ;
             qui
             cum
             prohiberet
             iniuriâ
             tenuiores
             ,
             aequitate
             constituendâ
             summos
             cum
             infimis
             pari
             iu
             re
             retinebat
             .
             Cum
             id
             minus
             contingeret
             ,
             leges
             sunt
             inuentae
             .
             Cic.
             off
             .
             lib.
             2.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Arist.
             Rhet.
             ad
             Alex.
             
          
           
             Tanta
             est
             enim
             vis
             voluptatum
             ,
             vt
             &
             ignorantiam
             pro
             telet
             in
             occasionem
             ,
             &
             conscientiam
             corrumpat
             in
             dissimulationem
             .
             Tertul.
             lib.
             de
             Spectacul
             .
          
           
             Arist.
             polit
             .
             lib.
             ●
             .
             c.
             v●t
             .
          
           
             Staundf
             .
             pref
             ,
             to
             the
             pleas
             of
             the
             Crowne
             .
          
           
             Epis.
             Iud.
             v.
             10
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Arist.
             Ethi
             .
             lib.
             10
             cap.
             10.
             
          
           
             Esa.
             10.1
             .
          
           
             Arist.
             pol.
             1.
             c.
             
          
           
             Gen.
             2.20
             .
          
           
             Cic.
             Tusc.
             5.
             
             &
             1.
             de
             legib
             .
          
           
             1.
             
             Reg.
             10.1
             .
          
           
             2.
             
             Chr.
             9.1
             .
          
           
             Math.
             13.42
             .
             Luk.
             11.31
             .
          
           
             Iose.
             lib.
             2.
             contra
             Applou
             .
             Theod.
             lib.
             9.
             de
             Sanand
             〈◊〉
             affec●
             ▪
             
          
           
             Eph.
             4.
             
             ●
             .
          
           
             Act.
             1●
             .
             ●9
             .
          
           
             Ioh.
             14
             .
             27●
             
          
           
             Wherfore
             God
             hath
             by
             scripture
             further
             made
             knowne
             such
             supernaturall
             lawes
             as
             do
             serue
             for
             mens
             direction
             .
          
           
             a
             Gal.
             6.8
             .
             Hee
             that
             soweth
             to
             the
             spirit
             ,
             shall
             of
             the
             spirit
             reape
             life
             euerlasting
             .
          
           
             Vide
             Arist
             Eth
             10.
             cap.
             10.
             
             &
             Metaph.
             12.
             ca
             6.
             &
             cap.
             4.
             &
             cap.
             30.
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Mercur.
             Trismeg
             .
             Aug.
             de
             trin
             .
             lib.
             9.
             ca.
             vl●
             .
          
           
             Math.
             25.
             
             The
             iust
             shall
             goe
             into
             life
             euerlasting
             ▪
             
          
           
             Math.
             22.
             
             They
             shal
             be
             a●
             the
             Angels
             of
             God.
             ●
             .
             Tim.
             4.
             
             ●
             .
             1.
             
             Pet.
             1.4
             .
          
           
             Psal.
             ●
             .
          
           
             Comment
             in
             proaem
             .
             2.
             
             Me●●ph
             .
          
           
             Phil.
             3
             .
             1●
             .
          
           
             a
             Math.
             ●
             .
             1●
             .
             Reioyce
             and
             be
             glad
             ▪
             for
             great
             is
             your
             reward
             in
             heauen
             .
             Aug.
             de
             doct
             .
             Christ.
             cap.
             6.
             
             Summa
             merces
             est
             vt
             ipso
             per●ru●mur
             .
          
           
             b
             Ambros.
             contra
             Sym.
             
          
           
             c
             Magno
             &
             excellenti
             ingenio
             viri
             ,
             cum
             se
             doctrinae
             penitus
             dedidissent
             ,
             quicquid
             laborit
             poterat
             impendi
             (
             contemptis
             omnibus
             &
             priuatis
             &
             publicis
             actionibus
             )
             ad
             inquirendae
             veritatis
             studi●
             contulerunt
             ;
             existimentes
             multo
             esse
             praeclarius
             humanarum
             diuinarumque
             rerum
             inuestigare
             ac
             scire
             rationem
             ,
             quàm
             struēdi●
             o●ibus
             aut
             cu●nulandis
             honoribus
             in
             haerere
             .
             Sed
             nequ●
             adepti
             sunt
             id
             quod
             volebant
             ▪
             &
             operam
             simul
             atque
             industriam
             pe●
             diderunt
             ▪
             quia
             veritas
             ,
             id
             est
             arcanum
             summi
             Dei
             qui
             fecit
             omnia
             ,
             ingenio
             ac
             propriis
             sensibu●
             non
             potest
             cōprehendi
             .
             Alioqui
             nihil
             inter
             deum
             hominémque
             distaret
             ,
             si
             consilia
             &
             dispositiones
             illius
             maiestatis
             aeternae
             cogitatio
             assequeretur
             hu●lana
             .
             Quod
             quia
             fieri
             non
             potuit
             vt
             homini
             per
             seipsum
             ratio
             diuina
             notesceret
             ,
             non
             est
             passus
             hominem
             Deus
             lumen
             sapientiae
             requirentem
             diutiùs
             a
             berrare
             ,
             ac
             sine
             vllo
             laboris
             effectu
             vagari
             pertenebras
             inextricabiles
             .
             A
             peruit
             oculo●
             eius
             aliquando
             ,
             &
             noti●nem
             veritati●
             munus
             suum
             fecit
             ,
             vt
             &
             humanam
             sapientiam
             nullam
             esse
             monstraret
             ,
             &
             erranti
             ac
             vago
             ●●am
             consequendae
             immortalitatis
             ostenderet
             .
             Lactan.
             lib.
             1.
             cap.
             1.
             
          
           
             a
             Scot.
             lib.
             4.
             
             Sent.
             dict
             .
             49.6
             Loquendo
             de
             strictâ
             iustitiâ
             ,
             Deus
             nulli
             nostrum
             propter
             quaecun●
             que
             merita
             est
             debitor
             perfectionis
             reddendae
             tam
             intensae
             ,
             propter
             immoderatū
             excessum
             illius
             perfectionis
             vltra
             illa
             merita
             .
             Sed
             esto
             quod
             ex
             liberalitate
             suâ
             determinasset
             meritis
             conserre
             actum
             tam
             perfectum
             tanquam
             praemium
             ,
             tali
             quidem
             iustitiâ
             qualis
             decet
             cum
             ,
             scilicet
             supererogantis
             in
             praemus
             :
             tamen
             non
             sequitur
             ex
             hoc
             necessatiò
             quòd
             perillam
             iu●titiam
             sit
             reddenda
             perfectio
             perennis
             tanquam
             praemium
             ,
             imo
             abundans
             fieret
             retributio
             in
             beatitudine
             vnius
             momenti
             .
          
           
             b
             Iohn
             .
             14.6
             .
          
           
             c
             Iohn
             6.29
             .
          
           
             a
             The
             cause
             why
             so
             many
             naturall
             or
             rational
             laws
             are
             ●et
             downe
             in
             hol
             ▪
             Scripture
             .
          
           
             b
             Ius
             naturale
             est
             quod
             in
             lege
             &
             Euāgelio
             continetur
             .
             p.
             1.
             d.
             1.
             
          
           
             c
             Iosephus
             lib.
             secūdo
             contra
             Appio
             .
             Lacedae
             monii
             quomodo
             nō
             sunt
             ob
             inhospitalitatē
             reprehendēdi
             ,
             ●aedúmque
             neglectum
             nuptiarum
             ?
             Elien●e●
             verò
             &
             Th●bani
             ob
             coitū
             cum
             malculis
             planè
             impudentē
             &
             contra
             naturam
             ;
             quem
             recte
             &
             vtiliter
             exercere
             pu●abant
             ?
             Cumque
             hae●
             Comninò
             perpetrarēt
             ,
             etiam
             luis
             legibus
             miscu
             ere
             .
             vide
             .
             Th.
             12.
             q.
             49.4.5.6
             .
             Lex
             naturae
             〈◊〉
             corrupt●
             suit
             apud
             〈◊〉
             manos
             ,
             ve
             〈◊〉
             trocinium
             ti●●●
             reputarēt
             peccatum
             .
             August
             .
             aut
             quisquis
             author
             est
             lib.
             de
             quaest
             .
             non
             .
             &
             vet
             .
             test
             .
             quis
             nescia●
             ,
             quid
             bonae
             vitae
             cōueniat
             ,
             aut
             ignor●t
             ▪
             quia
             quod
             〈◊〉
             sien
             non
             vultali●s
             minime
             deb●at
             facere
             ?
             At
             verò
             vbi
             naturali●
             lex
             qua
             n●st
             oppressa
             ,
             consuetudine
             delinquendi
             ,
             tunc
             oportuit
             manifestari
             scriptis
             ,
             vt
             dei
             iudicium
             omnes
             audiren●
             :
             non
             quod
             penitus
             oblitera
             ta
             est
             ,
             sed
             qui●
             maxima
             eius
             authoritate
             carebat
             ,
             idololatriae
             studebatur
             ,
             timor
             dei
             in
             terris
             nō
             erat
             ,
             fornicatio
             operabatur
             ,
             circa
             rem
             proximi
             auida
             erat
             concupiscentia
             .
             Data
             ergo
             lex
             est
             ,
             vt
             quae
             sciebantur
             authoritatem
             haberent
             ,
             &
             quae
             latere
             caeperant
             manifestarentur
             .
          
           
             The
             benefit
             of
             hauing
             diuine
             lawes
             written
             .
          
           
             Exod.
             24.4
             .
          
           
             Ose.
             8
             .
             1●
             .
          
           
             Apoc.
             1●
             11.
             
             &
             14.13
             .
          
           
             Aug.
             lib.
             1.
             de
             cons.
             Euang.
             cap.
             v●c
             .
          
           
             a
             I
             mean
             those
             historical
             matters
             cōcerning
             the
             anciēt
             state
             of
             the
             first
             world
             ,
             the
             deluge
             ,
             the
             sons
             of
             Noah
             ,
             the
             children
             of
             Israels
             deliuerance
             out
             of
             Aegypt
             ,
             the
             life
             and
             doings
             of
             Moses
             their
             Captaine
             ,
             with
             such
             like
             :
             the
             certaine
             truth
             whereof
             deliuered
             in
             holy
             Scripture
             ,
             is
             of
             the
             Heathen
             which
             had
             thē
             onely
             by
             report
             ,
             so
             intermingled
             with
             fabulous
             vanities
             ,
             that
             the
             most
             which
             remaineth
             in
             them
             to
             bee
             seene
             ,
             is
             the
             shew
             of
             darké
             and
             obscure
             steps
             ,
             where
             some
             part
             of
             the
             truth
             hath
             gone
             .
          
           
             The
             sufficiency
             of
             Scripture
             vnto
             the
             end
             for
             which
             it
             was
             instituted
             .
             V●rum
             cognitio
             supernaturalis
             necessaria
             viatori
             ,
             sit
             sufficienter
             tradita
             in
             sacrâ
             scripturâ
             .
          
           
             This
             question
             proposed
             by
             Scotus
             ,
             i●
             affirmatiuely
             concluded
             .
          
           
             a
             Eph.
             5.29
             .
          
           
             b
             2.
             
             Tim.
             3.8
             .
          
           
             c
             Tit.
             1.12
             .
          
           
             d
             2.
             
             Pet.
             2.4
             .
          
           
             Iohn
             .
             ●0
             .
             31
             .
          
           
             2.
             
             Tim.
             ●
             .
             15
             ▪
             
          
           
             2.
             
             Tim.
             3.14
             .
          
           
             Verse
             .
             15.
             
          
           
             VVhitake●us
             aduersu
             .
             B●llarmin
             quaest
             .
             6.
             cap.
             6.
             
          
           
             Of
             lawe●
             positiue
             conteined
             in
             scripture
             ,
             the
             mutability
             of
             certaine
             of
             them
             ,
             and
             the
             generall
             vse
             of
             scripture
             .
          
           
             Esa.
             29.13
             .
             Their
             feare
             towards
             me
             was
             taught
             by
             the
             precept
             of
             men
             .
          
           
             Apoc.
             14.6
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plat.
             in
             sine
             .
             2.
             
             Polit.
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Stra.
             Geogr.
             lib.
             16.
             
          
           
             b
             Psal.
             ●19
             .
             98
             ▪
             
          
           
             c
             Vide
             Orphei
             carmina
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Philo
             de
             Mos.
             A
             conclusion
             shewing
             how
             all
             this
             belongeth
             to
             the
             cause
             in
             question
             .
          
           
             Iam.
             117.
             
          
           
             Arist.
             Phys.
             II.
             1.
             cap.
             1.
             
          
           
             Arist.
             Eth.
             10.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Intelligit
             de
             legum
             qualitate
             iudicium
             .
          
           
             Prou.
             8.15
             .
          
           
             Eph.
             5.29
             .
          
           
             Apoc.
             19.10
             .
          
           
             1.
             
             Pet.
             1.12
             .
             Eph.
             3.10
             .
             1.
             
             Tim.
             5.21
             .
          
           
             1.
             
             Cor.
             11.10
             
          
           
             Ps.
             148.7
             ,
             8
             ,
             9.
             
          
           
             Rom.
             1.21
             .
          
           
             Rom.
             2.15
             .
          
           
             Rom.
             13.1
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Arist.
             Eth.
             5.
             cap.
             3.
             
          
           
             Iob.
             34.3
             .
          
           
             Ps.
             14●
             .
             15.16
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Zonarin
             can
             .
             Apo●t
             .
             66.
             
          
           
             Act.
             15.20
             .
          
        
         
           Notes for div A03590-e8280
           
             T.C.
             l.
             1.
             p.
             59.
             
             &
             60.
             
          
           
             The
             first
             pretended
             proofe
             of
             the
             first
             position
             out
             of
             scripture
             .
             Pro.
             2.9
             .
             T.
             C
             .l.
             
             1.
             p.
             20.
             
             
               I
               say
               that
               the
               word
               of
               God
               containeth
               whatsoeuer
               things
               can
               fall
               into
               any
               part
               of
               mans
               life
               .
               For
               so
               Salomon
               saith
               in
               the
               2.
               chapter
               of
               the
               Prouerbes
               ,
               My
               sonne
               ,
               if
               thou
               receiue
               my
               words
               &c.
               then
               thou
               shalt
               vnderstand
               iustice
               ,
               and
               iudgement
               ,
               &
               equitie
               ,
               and
               euery
               goodway
               .
            
          
           
             Psal.
             119.95
             .
          
           
             a
             2.
             
             Tim.
             3
             16.
             
             
               The
               whole
               Scripture
               is
               giuen
               by
               inspiration
               of
               God
               ,
               and
               is
               profitable
               to
               teach
               ,
               to
               improue
               ,
               to
               correct
               ,
               and
               to
               instruct
               in
               righteousnes
               ,
               that
               the
               man
               of
               God
               may
               be
               absolute
               being
               made
               perfect
               vnto
               all
               good
               works
               .
            
             He
             meaneth
             all
             and
             only
             those
             good
             workes
             ,
             which
             belong
             vnto
             vs
             as
             we
             are
             men
             of
             God
             ,
             and
             which
             vnto
             saluation
             are
             necessary
             .
             Or
             if
             we
             vnderstand
             by
             men
             of
             God
             ,
             Gods
             Ministers
             ▪
             there
             is
             not
             required
             in
             them
             an
             vniuersall
             skill
             of
             euery
             good
             worke
             or
             way
             ,
             but
             an
             habilitie
             to
             teach
             whatsoeuer
             men
             are
             bound
             to
             doe
             that
             they
             may
             be
             saued
             .
             And
             with
             this
             kinde
             of
             knowledge
             the
             scripture
             sufficeth
             to
             furnish
             them
             as
             touching
             matter
             .
          
           
             The
             second
             proofe
             out
             of
             Scripture
             .
             1.
             
             Cor.
             10.31
             .
             T.C.
             l.
             1.
             p.
             16.
             
             
               S.
               Paul
               saith
               that
               whether
               we
               eat
               or
               drink
               or
               whatsoeuer
               we
               do
               ,
               we
               must
               do
               it
               to
               the
               glory
               of
               God.
               But
               no
               man
               can
               glorifie
               God
               in
               any
               thing
               but
               by
               obedience
               ;
               and
               there
               is
               no
               obedience
               but
               in
               respect
               of
               the
               commaundement
               and
               word
               of
               God
               :
               Therefore
               is
               followeth
               that
               the
               word
               of
               God
               directeth
               a
               man
               in
               all
               his
               actions
               .
            
          
           
             1.
             
             Pet.
             2.12
             .
          
           
             Rom.
             2.34
             .
          
           
             1.
             
             Cor.
             10.32
             .
          
           
             Rom.
             2.23
             .
          
           
             The
             third
             scripture
             prof
             .
             1.
             
             Tim.
             4.5
             .
             
               And
               that
               which
               S.
               Paul
               said
               of
               meats
               &
               drink●
               that
               they
               are
               sanctified
               vnto
               vs
               by
               the
               word
               of
               God
               ,
               the
               same
               is
               to
               b●
               vnderstanded
               of
               all
               things
               els
               whatsoeuer
               we
               haue
               the
               vse
               of
               .
            
             T.C.
             l.
             1.
             p.
             20.
             
          
           
             1.
             
             Tim.
             4.
             
          
           
             The
             fourth
             Scripture-proofe
             .
             Rom.
             14.23
             .
             T.C.
             lib.
             1
             ,
             p.
             27.
             
          
           
             Psal.
             19.8
             .
             Apoc.
             3.14
             .
          
           
             2.
             
             Cor.
             1.18
             .
          
           
             Ioh.
             10.38
             .
          
           
             Ioh.
             20.25
             .
          
           
             a
             And
             if
             any
             will
             say
             ,
             that
             S.
             Paule
             meaneth
             there
             a
             full
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             perswasion
             that
             that
             which
             hee
             doth
             is
             well
             done
             ,
             I
             graunt
             it
             .
             But
             from
             whence
             can
             that
             spring
             but
             from
             faith
             ?
             how
             can
             wee
             perswade
             and
             assure
             our selues
             that
             wee
             doe
             well
             ,
             but
             whereas
             we
             haue
             the
             word
             of
             God
             for
             our
             warrant
             ?
             T.C.
             lib.
             1.
             cap.
             27.
             
          
           
             b
             What
             also
             that
             some
             euen
             of
             those
             Heathen
             men
             haue
             taught
             ,
             that
             nothing
             ought
             to
             be
             done
             ,
             whereof
             thou
             doubtest
             whether
             it
             be
             right
             or
             wrong
             ?
             Whereby
             it
             appeareth
             ,
             that
             euen
             those
             which
             had
             no
             knowledge
             of
             the
             worde
             of
             God
             ,
             did
             see
             much
             of
             the
             equitie
             of
             this
             which
             the
             Apostle
             requireth
             of
             a
             Christian
             man
             :
             and
             that
             the
             chiefest
             difference
             is
             ,
             that
             where
             they
             sent
             men
             for
             the
             difference
             of
             good
             and
             euill
             to
             the
             light
             of
             reason
             ,
             in
             such
             things
             the
             Apostle
             sendeth
             them
             to
             the
             Schoole
             of
             Christ
             in
             his
             worde
             ,
             which
             onely
             is
             able
             through
             faith
             to
             giue
             them
             assurance
             and
             resolution
             in
             their
             doings
             .
             T.C.
             lib.
             1.
             pag.
             60.
             
          
           
             Ioh.
             20.29
             .
          
           
             T.C.
             li.
             2.
             p.
             5●
             .
          
           
             Act.
             5.
             
          
           
             Exod
             28.4.43
             .
             Leuit.
             11.
             
          
           
             1.
             
             Cor.
             6.12
             .
          
           
             Iob.
             4.19
             .
          
           
             Arist.
             Pol.
             1.
             
          
           
             August
             ,
             Ep.
             18.
             
          
           
             The
             first
             assertion
             indeuoured
             to
             be
             proued
             by
             the
             vse
             of
             taking
             arguments
             negatiuely
             from
             the
             authority
             of
             Scripture
             :
             which
             kind
             of
             disputing
             is
             vsuall
             in
             the
             Fathers
             .
          
           
             August-contr
             .
             liter
             .
             Petil.
             li.
             3.
             cap.
             6.
             
          
           
             Tertull.
             de
             prescrip
             .
             aduers
             .
          
           
             
               
                 T.C.
                 l.
                 2.
                 p.
                 8●
                 .
                 Augustine
              
               sayth
               ▪
               Whether
               it
               be
               question
               of
               Christ
               ,
               or
               whether
               it
               be
               question
               of
               his
               Church
               ,
               &c.
               
            
             
               And
               least
               the
               answerer
               should
               restraine
               the
               generall
               saying
               of
               Augustine●nto
               ●nto
               the
               doctrine
               of
               the
               Gospell
               ▪
               so
               that
               he
               would
               thereby
               shut
               out
               the
               discipline
               ▪
               euen
               Tertullian
               himself●
               before
               he
               was
               embrued
               with
               the
               Heresie
               of
               Montanus
               ,
               g●ueth
               testimony
               vnto
               the
               discipline
               in
               these
               words
               ,
               
                 VVe
                 may
                 not
                 giue
                 our selues
                 ,
                 &c.
                 
              
            
          
           
             Hieron
             .
             contra
             Heluid
             .
          
           
             Hilar.
             in
             Psal.
             132.
             
          
           
             
               T.C.
               l.
               2.
               p.
               8.
            
             
             Let
             him
             heare
             what
             Cyprian
             sayth
             :
             The
             Christian
             Religion
             (
             sayth
             he
             )
             shall
             find
             ,
             that
             &c.
             
          
           
             Ver●
             hoc
             mandatum
             legem
             complectitur
             &
             Prophetas
             ,
             &
             in
             hoc
             verbo
             omnium
             scripturarum
             volumina
             coarcta●iur
             .
             Hoc
             natura
             ,
             hoc
             ratio
             ▪
             hoc
             ,
             Domin●
             ,
             verbi
             tui
             clamat
             authoritas
             ,
             hoc
             ex
             ere
             tuo
             Iudiuimu●
             ,
             h●c
             inuenit
             consummationem
             omnis
             religio
             .
             Primum
             est
             hoc
             mandatum
             &
             vltimum
             ▪
             hoc
             in
             libro
             vitae
             conscriptum
             indeficientem
             &
             hominibus
             &
             Angelis
             exhibet
             lectionem
             .
             Legat
             hoc
             vnum
             verbum
             &
             in
             hoc
             mandato
             meditetur
             christiana
             relig●o
             ,
             &
             inueniet
             ex
             H
             AC
             scriptura
             omnium
             doctrinarum
             regulas
             emanasse
             ,
             &
             hinc
             nasci
             &
             huc
             reuerti
             quicquid
             ecclesiastica
             continet
             disciplina
             ,
             &
             in
             omnibus
             irritum
             esse
             &
             friuolum
             quicquid
             dilectio
             non
             confirmat
             .
          
           
             
               Tertul.
               lib
               ▪
               de
               Monog
               .
               T.
               C.
               l.
               2.
               p.
               81.
               
            
             And
             in
             another
             place
             Tertullian
             sayth
             ,
             that
             the
             scripture
             denieth
             that
             which
             it
             noteth
             not
             .
          
           
             
               T.
               C.
               l.
               ●
               .
               p.
               80.
               
            
             And
             that
             in
             indifferent
             things
             it
             is
             not
             enough
             that
             they
             be
             not
             against
             the
             word
             ,
             but
             that
             they
             be
             according
             to
             the
             word
             ,
             it
             may
             appeare
             by
             other
             places
             ,
             where
             he
             sayth
             ,
             that
             whatsoeuer
             ,
             pleaseth
             ,
             not
             the
             Lord
             ,
             displeaseth
             him
             ,
             and
             with
             hurt
             is
             receiued
             .
             lib.
             2.
             ad
             vxorem
             .
          
           
             Qua
             domino
             non
             placent
             ,
             vtique
             Dominum
             offendunt
             ▪
             vtique
             Malo
             se
             inferunt
             .
          
           
             T.
             C.
             l.
             2.
             p.
             81.
             
          
           
             And
             to
             come
             yet
             neerer
             ,
             Where
             he
             disputeth
             against
             the
             wearing
             of
             crowne
             or
             garland
             ,
             (
             which
             is
             indifferent
             of
             it selfe
             )
             to
             those
             which
             obiecting
             asked
             ,
             where
             the
             scripture
             saith
             that
             a
             man
             might
             not
             weare
             a
             crowne
             ;
             he
             answereth
             by
             asking
             where
             the
             scripture
             sayth
             that
             they
             may
             weare
             ?
             And
             vnto
             them
             replying
             that
             it
             is
             permitted
             which
             is
             not
             forbidden
             ;
             he
             answereth
             ,
             that
             it
             is
             forbidden
             which
             is
             not
             permitted
             .
             Whereby
             appeareth
             ,
             that
             the
             argument
             of
             the
             scriptures
             negatiuely
             holdeth
             ,
             not
             onely
             in
             the
             doctrine
             and
             ecclesiasticall
             discipline
             ,
             but
             euen
             in
             matters
             arbitrary
             and
             variable
             by
             the
             aduise
             of
             the
             Church
             .
             Where
             it
             is
             not
             inough
             that
             they
             be
             not
             forbidden
             ,
             vnlesse
             there
             be
             some
             word
             which
             doth
             permit
             the
             vse
             of
             them
             :
             it
             is
             not
             enough
             that
             the
             scripture
             speaketh
             not
             against
             them
             ,
             vnlesse
             it
             speake
             for
             them
             :
             and
             finally
             where
             it
             displeaseth
             the
             Lord
             which
             pleaseth
             him
             not
             ,
             we
             must
             of
             necessitie
             haue
             the
             word
             of
             his
             mouth
             to
             declare
             his
             pleasure
             .
          
           
             Tert.
             de
             corona
             militis
             .
          
           
             The
             first
             assertion
             endeuoured
             to
             be
             confirmed
             by
             the
             scriptures
             custome
             of
             disputing
             frō
             diuine
             authority
             negatiuely
             .
             1.
             
             Iohn
             .
             2.5
             ▪
             God
             is
             light
             ,
             and
             there
             is
             in
             him
             no
             darknesse
             at
             all
             .
             Hebr.
             6.18
             .
             It
             is
             imposble
             that
             God
             should
             lye
             .
             Num.
             23.19
             .
             God
             is
             not
             as
             man
             that
             he
             should
             lye
             .
          
           
             
               T.
               C.
               l.
               2.
               p.
               48
               ▪
            
             It
             is
             ●er
             hard
             to
             shew
             that
             the
             Prophets
             haue
             reasoned
             negatiuely
             .
             A●
             whe●
             in
             the
             person
             of
             the
             Lord
             the
             Prophet
             sayth
             ▪
             Whereof
             I
             haue
             not
             spoken
             ▪
             Ieremie
             19.5
             .
             and
             ▪
             Wh●ch
             neuer
             entered
             into
             my
             heart
             ▪
             Ier●mie
             7.31.32
             .
             and
             where
             he
             condemne●h
             them
             because
             ▪
             They
             haue
             not
             asked
             counsell
             at
             the
             mouth
             of
             the
             Lord
             ,
             Esay
             .
             
               30
               2.
            
             
             And
             it
             may
             be
             shewed
             ▪
             that
             the
             same
             kind
             of
             argument
             hath
             bene
             vsed
             ,
             in
             things
             which
             are
             not
             of
             the
             substance
             of
             saluation
             or
             damnation
             ,
             and
             whereof
             there
             was
             no
             commaund●ment
             to
             the
             contrary
             (
             as
             in
             the
             former
             there
             was
             ▪
             Leuit.
             18.21
             .
             &
             20.3
             .
             Deut.
             17.16
             .
             )
             In
             Iosua
             the
             children
             of
             Israel
             are
             charged
             by
             the
             Prophet
             that
             they
             asked
             not
             counsell
             of
             the●
             mouth
             of
             the
             Lord
             when
             they
             entered
             into
             couenant
             with
             the
             Gabeonites
             ,
             Iosh.
             9.14
             .
             And
             yet
             that
             couenant
             was
             not
             made
             contrarie
             vnto
             anie
             commaundement
             of
             God.
             Moreouer
             we
             reade
             that
             when
             Dauid
             had
             taken
             this
             counsell
             to
             build
             a
             temple
             vnto
             the
             Lord
             ,
             albeit
             the
             Lord
             had
             reuealed
             before
             in
             his
             word
             that
             there
             should
             be
             such
             a
             standing
             place
             ▪
             where
             the
             Arke
             of
             the
             couenant
             and
             the
             seruice
             should
             haue
             a
             certaine
             abiding
             ▪
             and
             albeit
             there
             was
             no
             word
             of
             God
             which
             ●orbad
             Dauid
             to
             build
             the
             Temple
             :
             yet
             the
             Lord
             (
             with
             commendation
             of
             his
             good
             affection
             and
             zeale
             hee
             had
             to
             the
             aduancement
             of
             his
             glorie
             )
             concludeth
             against
             Dauid●
             resolution
             to
             build
             the
             Temple
             ,
             with
             this
             reason
             ▪
             namely
             that
             he
             had
             giuen
             no
             commandement
             of
             this
             who
             should
             build
             it
             .
             1.
             
             Chr.
             17.6
             .
          
           
             Leuit.
             18.21
             .
             &
             20.3
             .
             Deut.
             28.10
             .
          
           
             1.
             
             Chro.
             17
             ,
             ●
             .
          
           
             Esay
             .
             30.1
             
          
           
             Iosh.
             9.14
             .
          
           
             Num.
             27.21
             .
          
           
             1.
             
             Chron.
             17.
             
          
           
             
               T.
               C.
               l.
            
             ●
             .
             
               p.
               50.
            
             
             M.
             Harding
             reprocheth
             the
             B.
             of
             Salisbury
             with
             this
             kind
             of
             reasoning
             :
             vnto
             whom
             the
             B.
             answereth
             ,
             The
             argument
             of
             authority
             negatiuely
             ,
             is
             taken
             to
             be
             good
             ,
             whensoeuer
             proofe
             is
             taken
             of
             Gods
             word
             ,
             and
             is
             vsed
             not
             onely
             by
             vs
             ,
             but
             also
             by
             many
             of
             the
             Catholique
             Fathers
             .
             A
             litle
             after
             he
             sheweth
             the
             reason
             why
             the
             argument
             of
             authority
             of
             the
             scripture
             negatiuely
             is
             good
             ,
             namely
             for
             that
             the
             word
             of
             God
             is
             perfect
             .
             In
             another
             place
             vnto
             M.
             Harding
             casting
             him
             in
             the
             teeth
             with
             negatiue
             arguments
             ,
             be
             alleageth
             places
             out
             of
             Iren●●us
             ,
             Chrysostom
             ,
             Leo
             ,
             which
             reasoned
             negatiuely
             of
             the
             authoritie
             of
             the
             Scriptures
             .
             The
             places
             which
             he
             alleageth
             be
             very
             full
             and
             plaine
             in
             generality
             ,
             without
             any
             such
             restraint
             as
             the
             Answerer
             imagineth
             ,
             as
             they
             are
             there
             to
             be
             seene
             .
             ●
             Vell.
             Patere
             .
             Iugurtha
             as
             Marius
             sub
             codem
             Africano
             militantes
             ,
             in
             ijsdem
             castris
             didicere
             qua
             postea
             in
             contrarijs
             facere●t
             .
          
           
             Art.
             1.
             
             Diuis
             .
             29.
             
          
           
             Gal.
             3.
             
          
           
             Orig.
             in
             .
             Leuitho
             .
             5.
             
          
           
             Math.
             23.
             
          
           
             Math.
             17.
             
          
           
             Desen
             .
             par
             .
             5.
             ca.
             15.
             diuis
             .
             ●
             .
          
           
             Lib.
             1.
             cap.
             1●
             
          
           
             De
             incomp
             .
             nat
             .
             Dei
             hom
             .
             3.
             
          
           
             Epist.
             9●
             .
             ca.
             12
             
          
           
             Epist.
             97.
             ca.
             3.
             
             Epist.
             16●
             .
             Lib.
             4.
             ep
             .
             32.
             
          
           
             Their
             opinion
             cōcerning
             the
             force
             of
             arguments
             taken
             from
             humane
             authority
             for
             the
             ordering
             of
             mens
             actiō●
             or
             perswasiōs
             .
          
           
             
               T.
               C.
               l.
               1.
               p.
               25.
               
            
             When
             the
             question
             is
             of
             the
             authority
             of
             a
             man
             ,
             it
             holdeth
             neither
             affirmatiuely
             nor
             negatiuely
             .
             The
             reason
             is
             ,
             because
             the
             infirmitie
             of
             man
             can
             neither
             attaine
             to
             the
             perfection
             of
             any
             thing
             whereby
             he
             might
             speake
             all
             things
             that
             are
             to
             be
             spoken
             of
             it
             ;
             neither
             yet
             be
             free
             from
             error
             in
             those
             things
             which
             he
             speaketh
             or
             giueth
             out
             .
             And
             therefore
             this
             argument
             neither
             affirmatiuely
             nor
             negatiuely
             compelleth
             the
             hearer
             ,
             but
             only
             induceth
             him
             to
             some
             liking
             or
             disliking
             of
             that
             for
             which
             it
             is
             brought
             ,
             and
             is
             rather
             for
             an
             Orator
             to
             perswade
             the
             simpler
             sort
             ,
             then
             for
             a
             disputer
             to
             enforce
             him
             that
             is
             learned
             .
          
           
             1.
             
             Cor.
             1.11
             .
          
           
             Iohn
             .
             4.35
             .
          
           
             Deut.
             19.15
             .
          
           
             Mat.
             18.16
             .
          
           
             
               T.
               C.
               l.
               1.
               p.
               10.
               
            
             Although
             that
             kind
             of
             argument
             of
             authoritie
             of
             men
             is
             good
             ,
             neither
             in
             humaine
             nor
             diuine
             sciences
             ;
             yet
             it
             hath
             some
             small
             force
             in
             humaine
             sciences
             ,
             for
             as
             much
             as
             naturally
             ,
             &
             in
             that
             he
             is
             a
             man
             ,
             he
             may
             come
             to
             some
             ripenes
             of
             iudgement
             in
             those
             sciences
             ;
             which
             in
             diuine
             matters
             hath
             no
             force
             at
             all
             ,
             as
             of
             him
             which
             naturally
             ,
             and
             as
             he
             is
             a
             man
             ,
             can
             no
             more
             iudge
             of
             them
             shew
             a
             blind
             man
             of
             colours
             .
             Yea
             so
             farre
             is
             it
             from
             drawing
             credit
             if
             it
             be
             barely
             spoken
             without
             reason
             and
             testimony
             of
             scripture
             ,
             that
             it
             carieth
             also
             a
             suspition
             of
             vntruth
             whatsoeuer
             proceedeth
             from
             him
             ,
             which
             the
             Apostle
             did
             well
             note
             when
             to
             signifie
             a
             thing
             corruptly
             spoken
             and
             against
             the
             truth
             ,
             he
             saith
             ,
             that
             it
             is
             spoken
             according
             vnto
             man.
             Rom.
             3.
             
             He
             saith
             not
             as
             a
             wicked
             and
             lying
             man
             ,
             but
             simply
             as
             a
             man.
             And
             although
             this
             corruption
             be
             reformed
             in
             many
             ;
             yet
             for
             so
             much
             as
             in
             whome
             the
             knowledge
             of
             the
             truth
             is
             most
             aduanced
             ,
             there
             remaineth
             both
             ignorance
             and
             disordered
             affections
             (
             whereof
             either
             of
             them
             turneth
             him
             from
             speaking
             of
             the
             truth
             ;
             )
             no
             mans
             authority
             ,
             with
             the
             Church
             especially
             ,
             and
             those
             that
             are
             called
             and
             perswaded
             of
             the
             authority
             of
             the
             word
             of
             God
             ,
             can
             bring
             any
             assurance
             vnto
             the
             conscience
             .
          
           
             
               T.
               C.
               l.
               2.
               p.
               21.
               
            
             Of
             diuers
             sentences
             of
             the
             fathers
             themselues
             (
             wherby
             some
             haue
             likened
             them
             to
             brute
             beastes
             without
             reason
             ,
             which
             suffer
             themselues
             to
             be
             led
             by
             the
             iudgement
             and
             authority
             of
             others
             ▪
             some
             haue
             preferred
             the
             iudgemēt
             of
             ou●
             simple
             rude
             man
             alleaging
             reason
             vnto
             companies
             of
             learned
             men
             )
             I
             will
             content
             my selfe
             at
             this
             time
             with
             two
             or
             three
             sentences
             .
             Irenaeus
             saith
             ,
             whatsoeuer
             is
             to
             be
             shewed
             in
             the
             scripture
             ,
             canne
             ,
             bee
             shewed
             but
             out
             of
             the
             scriptures
             themselues
             ▪
             lib.
             3●
             cap.
             12.
             
             Ierome
             saith
             .
             No
             man
             be
             he
             neuer
             so
             holy
             or
             eloquent
             ,
             hath
             any
             authoritie
             after
             the
             Apostles
             in
             Ps.
             86.
             
             Augustine
             saith
             ,
             that
             he
             will
             beleeue
             none
             ,
             how
             godly
             and
             learned
             soeuer
             he
             be
             ,
             vnlesse
             he
             confirme
             his
             sentence
             by
             the
             scriptures
             ,
             or
             by
             some
             reason
             not
             contrary
             to
             them
             Epist.
             18.
             
             And
             in
             another
             place
             ,
             Heare
             this
             ,
             the
             Lord
             saith
             ,
             heare
             not
             this
             ,
             Donatus
             saith
             ,
             Rogatus
             saith
             ,
             Vincentius
             saith
             ,
             Hylarius
             saith
             ,
             Ambrose
             saith
             ,
             Augustine
             saith
             ,
             but
             hearken
             to
             this
             the
             Lord
             saith
             ,
             Epist.
             48.
             
             And
             againe
             hauing
             to
             do
             with
             an
             Arrian
             ,
             he
             affirmeth
             that
             neither
             he
             ought
             to
             bring
             forth
             the
             councell
             of
             Nice
             ,
             nor
             the
             other
             the
             councell
             of
             Arimine
             ,
             thereby
             to
             bring
             preiudice
             each
             to
             other
             ;
             neither
             ought
             the
             Arrian
             to
             be
             holden
             by
             the
             authoritie
             of
             the
             one
             ,
             nor
             himselfe
             by
             the
             authoritie
             of
             the
             other
             ,
             but
             by
             the
             scriptures
             which
             are
             witnesses
             proper
             to
             neither
             ,
             but
             common
             to
             both
             ▪
             matter
             with
             matter
             ,
             cause
             with
             cause
             ,
             reason
             with
             reason
             ought
             to
             be
             debated
             .
             contra
             Maxim.
             Arian
             .
             3.14
             .
             ca.
             And
             in
             an
             other
             place
             against
             Petilian
             the
             Donatist
             he
             saith
             ,
             Let
             not
             these
             wordes
             be
             heard
             betweene
             vs
             ,
             I
             say
             ,
             you
             say
             ,
             let
             vs
             heare
             this
             ,
             Thus
             saith
             the
             Lord.
             And
             by
             and
             by
             speaking
             of
             the
             scriptures
             he
             saith
             ,
             There
             let
             vs
             seeke
             the
             Church
             ,
             there
             let
             vs
             try
             the
             cause
             .
             De
             vnita
             .
             Eccles.
             cap.
             3.
             
             Hereby
             it
             is
             manifest
             ,
             that
             the
             argument
             of
             the
             authoritie
             of
             man
             affirmatiuely
             is
             nothing
             worth
             .
          
           
             Matth.
             17.10
             .
          
           
             
               T.
               C.
               l.
               2.21
            
             .
             If
             at
             any
             time
             it
             happened
             vnto
             Augustine
             (
             as
             it
             did
             against
             the
             Donatists
             and
             others
             )
             to
             alleage
             the
             authority
             of
             the
             auncient
             Fathers
             which
             had
             bin
             before
             him
             ;
             yet
             this
             was
             not
             done
             before
             he
             had
             laid
             a
             sure
             foundation
             of
             his
             cause
             in
             the
             scriptures
             ,
             and
             that
             also
             being
             prouoked
             by
             the
             aduersaries
             of
             the
             truth
             ,
             who
             bare
             themselues
             high
             of
             some
             counsell
             ,
             or
             of
             some
             man
             of
             name
             that
             had
             fauoured
             that
             part
             .
          
           
             A
             declaration
             what
             the
             truth
             is
             in
             this
             ma●ter
             .
          
           
             Math.
             26.40
             .
          
           
             Ephes.
             5.29
             .
             Matth.
             5.46
             .
             1.
             
             Tim.
             5.8
             .
          
           
             Matth.
             10.42
             .
          
           
             Act.
             4.31
             .
             1.
             
             Thes.
             2.7.9
             .
          
           
             
               T.
               C.
               l.
               2.
               p.
               6.
               
            
             Where
             this
             doctrine
             is
             accused
             of
             bringing
             men
             to
             despaire
             ,
             it
             hath
             wrong
             .
             For
             when
             doubting
             it
             the
             way
             to
             dispaire
             ,
             against
             which
             this
             doctrine
             offereth
             the
             remedie
             ;
             it
             must
             needs
             be
             that
             it
             bringeth
             comfort
             and
             ●●y
             to
             the
             conscienc●
             of
             man.
             
          
           
             Due
             .
             7.8
             .
          
        
         
           Notes for div A03590-e11690
           
             What
             the
             Church
             is
             ,
             and
             in
             what
             respect
             lawes
             of
             polity
             are
             thereunto
             necessarily
             required
             .
          
           
             Ioh.
             10.28
             .
          
           
             Ioh.
             1.47
             .
             Ioh.
             21.15
             .
          
           
             1.
             
             Tim.
             ●
             .
             5
             .
          
           
             a
             Eph.
             2.16
             .
             that
             he
             might
             reconcile
             bothe
             vnto
             God
             in
             one
             body
             .
             Eph.
             3.16
             .
             that
             the
             Gentiles
             should
             be
             inheritors
             also
             and
             of
             the
             same
             body
             .
             Vide
             Th.
             p.
             3.
             q.
             7.
             ar
             .
             3.
             
          
           
             1
             ▪
             Cor.
             12.13
             .
          
           
             Eph.
             4.5
             .
          
           
             Act.
             2.36
             .
             Ioh.
             13.13
             .
          
           
             Col.
             3.24
             .
             Col.
             4.1
             .
          
           
             a
             1.
             
             Cor.
             1.23
             .
             Vide
             &
             Tacitum
             lib.
             Annal.
             15.
             
             Nero
             quaesitiss●mis
             poenis
             affecit
             quos
             per
             flagitia
             inuisos
             vulgus
             Christianos
             appellabat
             ,
             Auctor
             nominis
             eius
             Christus
             ,
             qui
             Tiberio
             imperitante
             per
             procuratotem
             Pontium
             Pilatum
             supplicio
             affectus
             erat
             .
             Repressáque
             in
             presen●
             exitiabilis
             superstitio
             rursus
             etumpebat
             ,
             non
             modo
             per
             Iudaeam
             ,
             originem
             eius
             mali
             ,
             sed
             per
             vrbem
             etiam
             .
             quo
             cuncta
             vndique
             atrocia
             aut
             pudenda
             confluunt
             celebranturque
             .
          
           
             Ioh.
             15.21
             .
             Ioh.
             16.2.4
             .
          
           
             Apoc.
             2.13
             .
             Tertul.
             de
             .
             virgin
             .
             veland
             .
          
           
             Iren.
             aduers.
             haer
             .
             lib.
             1.
             cap.
             2.
             
             &
             3.
             
          
           
             Act.
             8.38
             .
             Act.
             22.16
             .
          
           
             Act.
             2.41
             .
          
           
             Matth.
             13.47
             .
          
           
             Math.
             13.
             
             ●4
             .
          
           
             Exod.
             32.
             
          
           
             Psal.
             106.19.20
             .
          
           
             2.
             
             King.
             18.4
             .
          
           
             Ier.
             11.13
             .
          
           
             2.
             
             King.
             22.17
             .
          
           
             Esa.
             57.3
             .
          
           
             Esa.
             1.4
             .
             Esa
             60.15
             .
          
           
             Ier.
             13.11
             .
          
           
             ●
             .
             King.
             19.18
             .
          
           
             Fortunat.
             in
             Concil
             .
             Car.
             Math.
             7.24
             .
          
           
             Math.
             16
             .
             1●
             .
          
           
             Math.
             28.19
             .
          
           
             Secundinus
             in
             eodem
             conci
             .
          
           
             Math.
             12.30
             .
          
           
             In
             Concilio
             Niceno
             vide
             Hierony
             .
             dial
             .
             aduers.
             Luciferia
             .
          
           
             2.
             
             Chron.
             1●
             .
          
           
             Hos.
             4.15
             .
             &
             17.
             
             Ios.
             24.15
             .
          
           
             Rom.
             11.28
             .
          
           
             Cal.
             Epist.
             149.
             
          
           
             Epist.
             283.
             
          
           
             Epist.
             285.
             
          
           
             Tertul.
             exhort
             .
             ad
             castit
             ,
             vbi
             tre●
             ,
             Ecclesia
             est
             ,
             licet
             laici
             .
          
           
             Act.
             2.47
             .
          
           
             VVhether
             it
             be
             necessarie
             that
             some
             particular
             forme
             of
             Church-poli●y
             be
             set
             downe
             in
             Scripture●
             sith
             the
             things
             that
             belong
             particularly
             vnto
             any
             such
             forme
             ,
             are
             not
             of
             necessitie
             to
             saluation
             ▪
             Tertul.
             ●●
             ha●●bitu
             mul.
             Aemuli
             sint
             necesse
             est
             ,
             quae
             Dei
             non
             sunt
             .
          
           
             Rom.
             2.15
             .
             Lactan.
             lib.
             6.
             ca.
             8.
             
             Ille
             legi●
             huius
             inuentor
             ,
             disceptator
             ,
             lator
             ▪
             Cic.
             T
             ●
             ▪
             de
             〈◊〉
             
          
           
             
               Two
               things
               misliked
               ,
               the
               one
               ,
               that
               we
               distinguish
               matters
               of
               discipline
               or
               Church-gouern●●nt
               from
               matters
               of
               faith
               and
               necessarie
               vnto
               saluation
               ●
               the
               other
               ,
               that
               we
               are
               iniurious
               to
               the
               Scripture
               of
               God
               ?
               〈◊〉
               abridging
               the
               large
               and
               rich
               content●
               thereof
               .
               Their
               words
               are
               these
               :
            
             You
             which
             distinguish
             betweene
             these
             ,
             and
             say
             that
             matter
             of
             faith
             and
             necessarie
             vnto
             saluation
             may
             not
             be
             tolera●●
             in
             the
             Church
             ,
             vnlesse
             they
             be
             expressely
             conteined
             in
             the
             word
             of
             God
             ,
             or
             manifestly
             gathered
             ;
             but
             that
             ceremonies
             ,
             order
             ,
             d●scipline
             ,
             gouernment
             in
             the
             Church
             ,
             may
             not
             be
             receiued
             against
             the
             word
             of
             God
             ,
             and
             consequently
             may
             be
             receiued
             ,
             if
             there
             be
             no
             word
             against
             them
             ,
             although
             there
             be
             none
             for
             them
             ;
             you
             (
             I
             say
             )
             distinguishing
             or
             diuiding
             after
             this
             sort
             ,
             do
             proue
             your selfe
             an
             euill
             diuider
             .
             Although
             matters
             of
             discipline
             and
             kind
             of
             gouernement
             were
             not
             matters
             necessary
             to
             saluation
             and
             of
             faith
             .
             It
             is
             no
             small
             iniurie
             which
             you
             do
             vnto
             the
             word
             of
             God
             to
             pin
             it
             in
             so
             narrow
             roome
             ,
             as
             that
             it
             should
             be
             able
             to
             dir●ct
             〈◊〉
             in
             the
             principall
             points
             of
             our
             religion
             ,
             or
             as
             though
             the
             substance
             of
             religion
             or
             some
             rude
             and
             vnfashioned
             matter
             of
             building
             of
             the
             Church
             were
             v●tered
             in
             them
             ▪
             and
             th●●e
             thing●
             were
             left
             out
             that
             should
             pertaine
             to
             the
             forme
             and
             fashion
             of
             it
             ,
             or
             as
             if
             there
             were
             in
             the
             scriptures
             onely
             to
             couer
             the
             Churches
             nakednesse
             and
             not
             also
             cha●nes
             ▪
             and
             bracelets
             ,
             and
             rings
             ,
             and
             other
             iewels
             to
             adorne
             her
             and
             set
             her
             out
             ▪
             or
             that
             to
             conclude
             ,
             these
             were
             sufficient
             to
             quench
             her
             thirst
             and
             kill
             her
             hunger
             ,
             but
             not
             to
             minister
             vnto
             her
             a
             more
             liberall
             ,
             and
             (
             as
             it
             were
             )
             a
             more
             delitious
             and
             dainty
             dyes
             .
             Those
             things
             you
             seeme
             to
             say
             ,
             when
             you
             say
             that
             matters
             necessary
             to
             saluation
             and
             of
             faith
             are
             contained
             in
             scripture
             ▪
             especially
             when
             you
             oppose
             these
             things
             to
             ceremonies
             ,
             order
             ,
             discipline
             ,
             and
             gouernement
             .
             
               T.
               C.
               lib.
               1
               p.
               16.
               
            
          
           
             That
             matters
             of
             discipline
             are
             different
             from
             matters
             of
             faith
             and
             saluation
             ,
             and
             that
             they
             them selues
             so
             teach
             which
             are
             our
             reproouers
             .
          
           
             
               T.
               C.
               lib.
               2.
               pag.
               1.
               
            
             We
             offer
             to
             shewe
             the
             discipline
             to
             be
             a
             part
             of
             the
             Gospell
             .
             
               And
               againe
               pag.
               5
            
             .
             ●
             speake
             of
             the
             discipline
             as
             of
             a
             part
             of
             the
             Gospell
             .
             
               If
               the
               discipline
               be
               one
               part
               of
               the
               Gospell
               ,
               what
               other
               part
               can
               they
               assigne
               but
               doctrine
               ,
               to
               answer
               in
               diuision
               to
               the
               discipline
               ?
            
          
           
             Matth.
             23.23
             .
          
           
             a
             The
             gouernement
             of
             the
             Church
             of
             Christ
             graunted
             by
             Fennar
             himselfe
             ,
             to
             be
             though
             a
             matter
             of
             great
             moment
             ,
             yet
             not
             of
             the
             substance
             of
             religion
             .
             Against
             D
             ▪
             Bridges
             .
             pag.
             121.
             if
             it
             be
             Fennar
             which
             was
             the
             author
             of
             that
             Booke
             .
          
           
             That
             we
             doe
             not
             take
             from
             Scripture
             any
             thing
             which
             may
             be
             thereunto
             giuen
             with
             soundnesse
             of
             truth
             :
             Arist.
             pol.
             li.
             1.
             cap.
             8.
             
             &
             Plato
             in
             Menex
             .
             Arist.
             lib.
             3.
             de
             Anima
             .
             cap.
             45.
             
          
           
             Their
             meaning
             who
             first
             did
             plea●e
             against
             the
             politie
             of
             the
             Church
             of
             England
             ,
             vrging
             that
             
               Nothing
               ought
               to
               be
               established
               in
               the
               Church
               ,
               which
               is
               not
               commaunded
               by
               the
               word
               of
               God
               :
            
             and
             what
             scripture
             they
             thought
             they
             might
             ground
             this
             assertion
             vpon
             .
          
           
             Deut.
             4.2
             .
             &
             Deut.
             12.32
             .
             VVhatsoeuer
             I
             commaund
             you
             take
             heed
             you
             do
             it●
             thou
             shalt
             put
             nothing
             thereto
             ,
             nor
             take
             ough●●
             therefrom
             .
          
           
             The
             same
             assertion
             we
             cannot
             hold
             ,
             without
             doing
             wrong
             vnto
             all
             Churches
             .
          
           
             Ioh.
             ●3
             .
          
           
             Caenatorium
             :
             de
             ▪
             qu●
             Math.
             22.12
             .
             Ibi
             de
             caenatori●
             nu●tiali
             .
          
           
             Act.
             2.
             
          
           
             
               A
               shift
               to
               maintaine
               that
               .
            
             
               Nothing
               ought
               to
               be
               established
               in
               the
               Church
               ,
               which
               is
               not
               commanded
               in
               the
               word
               of
               God
               ;
               Namely
               that
               commandements
               are
               of
               two
               sorts
               ▪
               and
               that
               all
               things
               lawfull
               in
               the
               Church
               are
               commanded
               ,
               if
               not
               by
               speciall
               precepts
               ,
               yet
               by
               generall
               rules
               in
               the
               word
               .
               1.
               
               Cor.
               10.32
               .
               1.
               
               Cor.
               14.40
               .
               1.
               
               Cor.
               14
               26.
               
               Rom.
               14.6.7
               .
            
          
           
             T.
             C.
             l.
             1.
             p.
             35.
             
          
           
             Another
             aunswere
             in
             defence
             of
             the
             former
             assertion
             ,
             whereby
             the
             meaning
             thereof
             is
             opened
             in
             this
             sort
             .
             All
             Church
             orders
             must
             be
             commaunded
             in
             the
             word
             ,
             that
             is
             to
             say
             ,
             grounded
             vpon
             the
             word
             ,
             and
             made
             according
             at
             the
             leastwise
             vnto
             the
             generall
             rules
             of
             holy
             Scripture
             .
             As
             for
             such
             things
             as
             are
             found
             out
             by
             any
             starre
             or
             light
             of
             reason
             ,
             and
             are
             in
             that
             respect
             receiued
             so
             they
             be
             not
             against
             the
             word
             of
             God
             ,
             all
             such
             things
             it
             holdeth
             vnlawfully
             receiued
             .
          
           
             Arist.
             polit
             .
             1.
             1.
             
             Cor.
             7.
             
          
           
             Apoc.
             8.10
             .
          
           
             1.
             
             Cor.
             2.14
             .
          
           
             Col.
             2.
             
             ●
             .
          
           
             1.
             
             Cor.
             1.19
             .
          
           
             1.
             
             Cor.
             ●
             
          
           
             Rom.
             1.21
             .
          
           
             verse
             31.
             
          
           
             Act.
             25.19
             .
          
           
             Act.
             26.24
             .
          
           
             1.
             
             Cor.
             2.14
             .
          
           
             Col.
             2.8
             .
          
           
             Tit.
             1.9.11
             .
          
           
             Tertul.
             de
             Resur
             .
             carnis
             .
          
           
             Tit.
             3.11
             .
          
           
             Act.
             7.22
             .
          
           
             Dan.
             1.17
             .
             1.
             
             King.
             4.29.30
             
          
           
             Act.
             22.3
             
          
           
             Matth.
             13.52
             .
          
           
             Hebr.
             4.12
             .
          
           
             ●
             .
             Cor.
             10.10
             .
          
           
             1.
             
             Cor.
             2.4
             .
          
           
             Act.
             18.
             
             ●1
             .
             v.
             4.
             
          
           
             Heb.
             11.6
             .
          
           
             1.
             
             Cor.
             10.15
             .
          
           
             Act.
             26.22
             .
          
           
             Act.
             13.36
             .
             &
             cap.
             2.34
             .
          
           
             1.
             
             Pet.
             3.15
             .
          
           
             Matth.
             22.43
             .
          
           
             Act.
             14.15
             .
          
           
             Act.
             15.
             
          
           
             c.
             Vi●latores
             .
             25.
             q.
             1.
             
          
           
             How
             lawes
             for
             regiment
             of
             the
             Church
             may
             be
             made
             by
             the
             aduise
             of
             mē
             ,
             following
             therein
             the
             light
             of
             reasō
             ;
             and
             how
             those
             lawes
             being
             not
             repugnant
             to
             the
             word
             of
             God
             ,
             are
             approued
             in
             his
             sight
             .
          
           
             Luminis
             naturalis
             ducatum
             repellere
             ,
             non
             modo
             stultum
             est
             .
             sed
             &
             impium
             .
             Aug.
             4.
             de
             trin
             .
             c.
             6.
             
          
           
             Th.
             Aqui.
             12.
             q.
             l
             ▪
             1.
             art
             .
             3.
             
             Ex
             preceptis
             Legis
             naturalis
             ▪
             quasi
             ex
             qui●usdam
             ,
             principiis
             communibus
             &
             in
             demōstrabilibus
             ,
             necesse
             est
             quod
             ratio
             humana
             procedat
             ad
             allqua
             magis
             particulariter
             disponenda
             .
             Et
             istae
             particulares
             disposi●●ones
             ad●nuentae
             sec●●dum
             rationem
             humanā
             ,
             dicuntur
             leg
             es
             humanae
             ,
             obseruatis
             alii●
             conditionibus
             quae
             pertinent
             ad
             rationem
             legis
             .
          
           
             1.2
             .
             q.
             95.
             art
             .
             3.
             
          
           
             1.
             
             Cor.
             11.22
             .
          
           
             Prou.
             6.20
             .
          
           
             Rom.
             8.14
             .
          
           
             Iohn
             .
             1.5
             .
          
           
             Rom.
             1.19
             .
             &
             2.15
             .
          
           
             That
             neither
             Gods
             being
             the
             author
             of
             laws
             ,
             nor
             his
             committing
             them
             to
             scripture
             ,
             nor
             the
             continuance
             of
             the
             end
             for
             which
             they
             were
             instituted
             ,
             is
             any
             reason
             sufficient
             to
             proue
             that
             they
             are
             vnchangeable
             .
          
           
             Deut.
             22.10
             .
             Deut.
             22.11
             .
          
           
             Quod
             pro
             necessitate
             temporis
             statutum
             est
             ,
             cessante
             necessitate
             debet
             cessare
             pariter
             quod
             vrgebat
             .
             1.
             q.
             1.
             
             Quod
             pro
             necessit
             .
          
           
             Act.
             15.
             
          
           
             Counterp
             .
             p.
             8.
             
          
           
             a
             We
             offer
             to
             shew
             the
             discipline
             to
             bee
             a
             parte
             of
             the
             Gospell
             ,
             and
             therfore
             to
             haue
             a
             cōmon
             cause
             :
             so
             that
             in
             the
             repulse
             of
             the
             discipline
             ,
             the
             Gospell
             receiue●
             a
             checke
             .
             And
             againe
             ,
             I
             speake
             of
             the
             discipline
             as
             of
             a
             part
             of
             the
             Gospell
             ,
             and
             therfore
             neither
             vnder
             nor
             aboue
             the
             Gospel
             ,
             but
             the
             Gospell
             ▪
             
          
           
             T.C.
             l.
             2.
             p.
             1.4
             .
             Tertul.
             de
             veland
             virg
             .
          
           
             Ma●t
             .
             in
             1.
             
          
           
             Sam.
             14.
             
          
           
             Act.
             15.
             
          
           
             a
             Disciplin●
             est
             Christian●
             ecclesiae
             politia
             ,
             a
             Deo
             eiurectè
             administrandae
             cause
             constituta
             ,
             ac
             propterea
             ex
             cius
             verbo
             pe●enda
             ,
             &
             ob
             ●andem
             causam
             omnium
             ecclesiarum
             communi●
             ,
             &
             omnium
             temporum
             .
             lib.
             de
             eccles
             .
             discipli
             .
             in
             Analy
             .
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Arist
             e●h
             .
             10.
             c.
             1.
             
          
           
             VVhether
             Christ
             haue
             forbidden
             all
             chaunge
             of
             those
             lawes
             which
             are
             set
             downe
             in
             Scripture
             .
          
           
             Heb.
             1.6
             .
             Either
             that
             commendation
             of
             the
             son
             before
             the
             seruant
             is
             a
             false
             testimony
             ,
             or
             the
             sonne
             ordained
             a
             permanent
             gouernment
             in
             the
             Church
             .
             ●f
             parmanent
             ,
             then
             not
             to
             be
             changed
             .
             VVhat
             then
             do
             they
             that
             hold
             it
             may
             be
             changed
             at
             the
             magistrates
             pleasure
             ,
             but
             aduise
             the
             magistrate
             by
             his
             positiue
             lawes
             to
             proclaime
             that
             it
             is
             his
             will
             ,
             that
             if
             there
             shall
             be
             a
             Church
             within
             his
             dominions
             ,
             he
             will
             maime
             and
             deforme
             the
             same
             .
             M.M.
             p.
             16.
             
             He
             that
             was
             as
             faithfull
             as
             Moses
             ,
             left
             as
             cleare
             instruction
             for
             the
             gouernment
             of
             the
             Church
             .
             But
             Christ
             was
             as
             faithfull
             as
             Moses
             .
             Ergo.
             Demonst
             ▪
             of
             Disc.
             cap.
             1.
             
          
           
             Iohn
             .
             17.
             
          
           
             Either
             God
             hath
             left
             a
             prescript
             forme
             of
             gouernement
             now
             ▪
             or
             else
             he
             is
             lesse
             carefull
             vnder
             the
             new
             test●mēt
             then
             vnder
             the
             olde
             Demonst.
             of
             Disc.
             cap.
             1.
             
          
           
             Ecclesiast
             .
             disc
             .
             lib.
             1
             ▪
             
          
           
             Rom.
             1●
             .
             17
             .
          
           
             Eph.
             ●12
             .
             16
             .
          
           
             Deut.
             4.5
             .
          
           
             Verse
             12.
             
          
           
             Verse
             13.
             
          
           
             Verse
             14.
             
          
           
             Deut.
             5.22
             .
          
           
             Deut.
             27.
             
          
           
             Deut.
             28.
             
          
           
             Deut.
             23.
             
          
           
             Deut.
             30.
             
          
           
             Deut.
             31.
             
          
           
             T.C.
             l.
             1.
             p.
             35.
             
             
               Whereas
               you
               say
               that
               they
               (
               the
               Iewes
               )
               had
               nothing
               ,
               but
               was
               determined
               by
               the
               law
               ,
               and
               we
               haue
               manie
               things
               vndetermined
               and
               left
               to
               the
               order
               of
               the
               Church
               :
               I
               will
               offer
               for
               one
               that
               you
               shall
               bring
               that
               we
               haue
               left
               to
               the
               order
               of
               the
               Church
               ,
               to
               shew
               you
               that
               they
               had
               twentie
               which
               were
               vndecided
               of
               by
               the
               expresse
               word
               of
               God.
               
            
          
           
             T.C.
             in
             the
             table
             to
             his
             second
             booke
             .
          
           
             T.C.
             l.
             2.
             p.
             446
             
               If
               he
               will
               needs
               separate
               the
               worship
               of
               God
               from
               the
               externall
               politie
               ;
               yet
               as
               the
               Lord
               set
               forth
               the
               one
               ,
               so
               he
               left
               nothing
               vndescribed
               in
               the
               other
               .
            
          
           
             Leuit
             ,
             24.12
             .
          
           
             Numb
             .
             15.34
             .
          
           
             Numb
             .
             9.
             
             Numb
             .
             27.
             
          
           
             Gen.
             18.18
             .
          
           
             Gen.
             48.10
             .
          
           
             T.C.
             lib.
             ●
             .
             pag.
             440.
             
          
           
             1.
             
             Tim.
             6.14
             .
          
           
             Iohn
             .
             18.37
             .
          
           
             Iohn
             .
             21.15
             .
          
           
             Act.
             20.28
             .
          
           
             2.
             
             Tim.
             4.1
             .
          
           
             1.
             
             Tim.
             6.20
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             1.
             
             Tim.
             4.14
             .
          
           
             2.
             
             Tim.
             4.7
             .
          
           
             1.
             
             Tim.
             5.9
             .
          
           
             T.C.
             l.
             3.
             pa.
             241.
             
             
               My
               reasons
               do
               neuer
               conclude
               the
               vnlawfulnes
               of
               these
               ceremonies
               of
               buriall
               ,
               but
               the
               inconuenience
               and
               inexpediente
               of
               them
               .
            
             And
             in
             the
             Table
             :
             
               Of
               the
               inconuenience
               ,
               not
               of
               th●
               vnlawfulnes
               of
               popish
               apparell
               and
               ceremonies
               in
               buriall
               .
            
          
           
             T.C.
             l.
             1.
             p.
             32.
             
             
               Vpon
               the
               indefinite
               speaking
               of
               M.
               Caluin
               ,
               saying
               ,
               ceremonies
               and
               externall
               discipline
               without
               adding
               all
               or
               some
               ,
               you
               go
               about
               subtilly
               to
               make
               men
               believe
               ,
               that
               M.
               Caluin
               had
               placed
               the
               whole
               externall
               discipline
               in
               the
               power
               and
               arbiterment
               of
               the
               Church
               .
               For
               if
               all
               externall
               discipline
               were
               arbitrary
               and
               in
               the
               choise
               of
               the
               Church
               ,
               Excommunication
               also
               (
               which
               is
               a
               part
               of
               it
               )
               might
               be
               cast
               away
               ,
               which
               I
               thinke
               you
               will
               not
               say
               .
            
             And
             in
             the
             very
             next
             words
             before
             .
             
               Where
               you
               would
               giue
               to
               vnderstand
               that
               ceremonies
               &
               externall
               discipline
               are
               not
               prescribed
               particularly
               by
               the
               word
               of
               God
               ,
               and
               therfore
               left
               to
               the
               order
               of
               the
               Church
               :
               you
               must
               vnderstand
               that
               all
               externall
               discipline
               is
               not
               left
               to
               the
               order
               of
               the
               Church
               ,
               being
               particularly
               prescribed
               in
               the
               Scripture●
               :
               no
               more
               then
               all
               ceremonies
               are
               left
               to
               the
               order
               of
               the
               Church
               ,
               as
               the
               sacrament
               of
               Baptisms
               ,
               and
               Supper
               of
               the
               Lord.
               
            
          
           
             T.C.
             l.
             3.
             p.
             171.
             
          
           
             T.C.
             l.
             1.
             p.
             27.
             
             
               We
               deny
               not
               but
               certaine
               things
               are
               left
               to
               the
               order
               of
               the
               Church
               ▪
               because
               they
               are
               of
               the
               nature
               of
               those
               which
               are
               varied
               by
               times
               ,
               places
               ,
               persons
               ,
               and
               other
               circumstances
               ,
               &
               so
               could
               not
               at
               one
               be
               set
               downe
               and
               established
               for
               ever
               .
            
          
           
             Esa.
             29.14
             .
             Col.
             2.22
             .
          
           
             Aug.
             Epist.
             26.
             
          
           
             Ios.
             22.
             
          
           
             Iud.
             11.40
             .
             ●oh
             .
             10.22
             .
          
           
             Ioh.
             19.40
             .
          
           
             a
             Nisi
             reip
             .
             suae
             statum
             omnē
             constituerit
             ,
             magistratus
             ordinarit
             ,
             singulorum
             munera
             potestatémque
             descripserit
             ,
             quae
             iudi
             ciorum
             forique
             ratio
             habenda
             ,
             quomodo
             ciu●um
             finiendae
             lites
             :
             non
             solum
             minus
             Ecclesiae
             Christianae
             prouidit
             quàm
             Moses
             olim
             Iudaicae
             ,
             sed
             quā
             à
             Lycurgo
             ,
             Solone
             ,
             Numa
             ciuitatib
             .
             suis
             prospectū
             fit
             .
             Lib.
             de
             Ecclesiast
             .
             Disc.
             
          
           
             The
             defence
             of
             godly
             Minist
             .
             against
             D.
             Bridges
             .
             p.
             13●
             
          
           
             Luc.
             6.
             
             ●●
             .
          
           
             Matth.
             5
             .
             1●
             ▪
             
          
           
             Rom.
             11.33
             .
          
        
         
           Notes for div A03590-e16680
           
             How
             great
             vse
             ceremonies
             haue
             in
             the
             Church
             .
          
           
             Mat.
             23.23
             .
             The
             doctrine
             and
             discipline
             of
             the
             Church
             ,
             as
             the
             waightiest
             things
             ,
             ought
             especially
             to
             be
             looked
             vnto
             :
             but
             the
             ceremonies
             also
             ,
             as
             
               mint
               &
               comin
            
             ,
             ought
             not
             to
             be
             neglected
             .
             T.C.
             l.
             3.
             p.
             171.
             
          
           
             Gen.
             24.2
             .
          
           
             Ruth
             .
             4.7
             .
          
           
             Exod.
             21.
             
             ●
             .
          
           
             a
             Dionis
             .
             p.
             12●
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             b
             Litt.
             ●
             .
             1.
             
             M●nu
             ad
             digitos
             vsque
             involutâ
             ●em
             diuinā
             facere
             ;
             significantes
             sidem
             tutandam
             ,
             sedémque
             eius
             etiam
             in
             dextris
             sacratam
             esse
             .
          
           
             c
             Eccl.
             disci
             .
             101.51
             .
          
           
             ●ol
             .
             25.
             
          
           
             The
             first
             thing
             they
             blame
             in
             the
             kind
             of
             our
             ceremonies
             is
             ,
             that
             we
             haue
             not
             in
             them
             ancient
             Apostolical
             simplicitie
             ,
             but
             a
             greater
             pompe
             and
             statelines
             .
             lib.
             eccle
             .
             disci
             .
             &
             T.C.
             l.
             3.
             p.
             181.
             
          
           
             Tom.
             7.
             de
             bap
             contra
             Dona●ist
             .
             l.
             5.
             cap
             23.
             
          
           
             T.C.
             l.
             1.
             p.
             31.
             
             
               If
               this
               iudgement
               of
               S.
               Augustine
               bee
               a
               good
               iudgement
               and
               sound
               ;
               then
               there
               be
               some
               things
               commaunded
               of
               God
               ,
               which
               are
               not
               in
               the
               scripture
               ;
               and
               therefore
               there
               is
               no
               sufficient
               doctrine
               contained
               in
               scripture
               whereby
               we
               may
               be
               saued
               .
               For
               all
               the
               commaundements
               of
               God
               and
               of
               the
               Apostles
               are
               needfull
               for
               our
               saluation
               .
            
          
           
             Vid.
             Epist.
             118
             
          
           
             2.
             
             Sam.
             7.2
             .
          
           
             2.
             
             Chro.
             ●
             .
             ●●
             
          
           
             Our
             orders
             &
             ceremonies
             blamed
             ,
             in
             that
             so
             many
             of
             thē
             are
             the
             same
             which
             the
             Church
             of
             Rome
             vseth
             .
             Eccles.
             discipl
             .
             fol.
             12.
             
             T.C.
             lib.
             1.
             p.
             131.
             
          
           
             T.C.
             lib.
             1.
             p.
             20.
             
          
           
             T.C.
             lib.
             1.
             p.
             25
             
          
           
             T.C.
             l.
             1.
             p.
             13●
             .
          
           
             T.C.
             l.
             1.
             p.
             30.
             
          
           
             T.C.
             l.
             1.
             p.
             131.
             
          
           
             T.C.
             l.
             1.
             p.
             132
             Tom.
             2.
             
             Br●●
             .
             73.
             
          
           
             Con.
             Africa
             .
             cap.
             27.
             
          
           
             Lib.
             de
             Idololatria
             .
          
           
             He
             seemeth
             to
             mean
             the
             feast
             of
             Easter
             day
             ,
             celebrated
             in
             the
             memory
             of
             our
             Sauiours
             resurrection
             ,
             and
             for
             that
             cause
             termed
             the
             Lords
             day
             .
             Lib.
             de
             Anima
             
          
           
             T.C.
             l.
             3.
             p.
             178.
             
          
           
             T.C.
             l.
             3.
             p.
             17●
             
          
           
             T.C.
             l.
             3.
             p.
             180.
             
          
           
             That
             wheras
             they
             who
             blame
             vs
             in
             this
             behalfe
             ,
             whē
             reason
             euicteth
             that
             all
             such
             ceremonies
             are
             not
             to
             be
             abolished
             ,
             make
             answere
             that
             when
             they
             condemne
             popish
             ceremonies
             their
             meaning
             is
             of
             ceremonies
             vnprofitable
             ,
             or
             ceremonies
             in
             stead
             wherof
             as
             good
             or
             better
             may
             be
             deuised
             :
             they
             cannot
             hereby
             get
             out
             of
             the
             briers
             ,
             but
             contradict
             and
             gainesay
             themselues
             ;
             in
             as
             much
             as
             their
             vsuall
             maner
             is
             to
             proue
             ,
             that
             ceremonies
             vncommaunded
             of
             God
             ,
             and
             yet
             vsed
             in
             the
             Church
             of
             Rome
             ,
             are
             for
             
               this
               very
               cause
            
             vnprofitable
             to
             vs
             ,
             and
             not
             so
             good
             as
             others
             in
             their
             place
             would
             be
             .
          
           
             T.C.
             lib.
             p.
             171.
             
             
               What
               an
               open
               vntruth
               is
               it
               ,
               that
               this
               is
               one
               of
               our
               principles
               not
               to
               be
               lawful
               to
               vse
               the
               same
               ceremonies
               which
               the
               Papists
               did
               :
               when
               as
               I
               haue
               both
               before
               declared
               the
               contrary
               ,
               and
               euen
               here
               haue
               expressely
               added
               ▪
               that
               they
               are
               not
               to
               be
               vsed
               when
               as
               good
               or
               better
               way
               be
               established
               ?
            
          
           
             Ecclesi
             .
             discipl
             .
             fol.
             100.
             
          
           
             T.C.
             l.
             3.
             p.
             176.
             
             
               As
               for
               your
               oft●̄
               repeating
               tha●
               the
               ceremonies
               in
               question
               are
               godly
               ,
               comely
               &
               decent
               :
               it
               is
               your
               old
               wont
               of
               demaunding
               the
               thing
               in
               question
               ,
               and
               an
               vndoubted
               argument
               of
               your
               extreme
               pouerty
               .
            
          
           
             T.C.
             l.
             p.
             174.
             
          
           
             T.C.
             l.
             3.
             p.
             177.
             
             
               And
               that
               this
               complaint
               of
               ●urs
               is
               iust
               ,
               in
               that
               we
               are
               thus
               constrained
               to
               be
               like
               vnto
               th●
               Papists
               in
               any
               their
               ceremonies
               ,
               and
               that
               this
               cause
               only
               ought
               to
               moue
               .
               ●hem
               to
               whom
               that
               belongeth
               to
               do
               theirs
               away
               ,
               for
               as
               much
               〈◊〉
               they
               are
               their
               ceremonies
               :
               the
               Reader
               may
               further
               se●
               in
               the
               B.
               of
               Salisbury
               ,
               who
               brings
               diuerse
               proofes
               thereof
               .
            
          
           
             That
             our
             allowing
             the
             customes
             of
             our
             fathers
             to
             be
             followed
             ,
             is
             no
             proofe
             that
             we
             may
             not
             allow
             some
             customes
             which
             the
             Church
             of
             Rome
             hath
             ,
             although
             we
             do
             not
             accōpt
             of
             them
             as
             of
             our
             fathers
             .
          
           
             That
             the
             course
             which
             the
             wisedome
             of
             God
             doth
             teach
             ,
             maketh
             not
             against
             our
             conformitie
             with
             the
             Church
             of
             Rome
             in
             such
             things
             .
          
           
             T.C.
             lib.
             1.
             p.
             89.
             
             &
             131.
             
          
           
             Leuit.
             18.3
             .
          
           
             Leuit.
             19.27
             .
             Leuit.
             19.19
             .
          
           
             Deut.
             22.11
             .
             Deut.
             14.7
             .
             &
             Leuit.
             11.
             
          
           
             Ephes.
             2.14
             .
          
           
             Leuit.
             18.3
             .
          
           
             Leuit.
             19.27
             .
          
           
             Leuit.
             21.5
             .
          
           
             Deut.
             14.1
             .
          
           
             1.
             
             Thes.
             4.13
             .
          
           
             Leuit.
             19.19
             .
          
           
             Deut.
             22.11
             .
          
           
             Deut.
             14.7
             .
          
           
             Leuit.
             11.
             
          
           
             Leuit.
             19.19
             .
          
           
             Deut.
             14.
             
             Leuit.
             11.
             
          
           
             Eph.
             2.14
             .
          
           
             That
             the
             exāple
             of
             the
             eldest
             Churches
             is
             not
             herein
             against
             vs.
             
          
           
             T.C.
             l.
             1.
             p.
             132.
             
             
               The
               Councels
               although
               they
               did
               not
               obserue
               themselues
               alwaies
               in
               making
               of
               decrees
               this
               rule
               ,
               yet
               haue
               kept
               this
               consideration
               continually
               in
               making
               of
               their
               lawes
               ,
               that
               they
               would
               haue
               the
               Christians
               differ
               from
               others
               in
               their
               ceremonies
               .
            
          
           
             To.
             6.
             cont
             .
             Faust.
             M●nich
             .
             lib.
             20.
             cap.
             4.
             
          
           
             T.C.
             l.
             1.
             p.
             132.
             
             
               Also
               it
               was
               decreed
               in
               ●nother
               Councell
               ,
               that
               they
               should
               not
               decke
               their
               houses
               with
               bay
               leaues
               &
               greene
               boughes
               ,
               because
               the
               Pagans
               did
               vses●
               ;
               and
               that
               they
               should
               not
               rest
               from
               their
               la●or
               those
               daies
               that
               the
               Pagans
               did
               ,
               that
               they
               should
               not
               keepe
               the
               first
               day
               of
               euery
               moneth
               as
               they
               did
               .
            
          
           
             T.C.
             l.
             3.
             p.
             132
             
               Tertul.
               saith
               ,
               O
               sayth
               he
               ,
               better
               is
               the
               religion
               of
               the
               Heathen
               ;
               for
               they
               vse
               no
               solemnitie
               of
               the
               Christians
               ,
               neither
               the
               Lords
               day
               ,
               neither
               ,
               &c
               :
               but
               we
               are
               not
               afraid
               to
               be
               called
               Heathen
               .
            
          
           
             T.C.
             l.
             1.
             p.
             133.
             
             
               But
               hauing
               shewed
               this
               in
               generall
               to
               be
               the
               politie
               of
               God
               first
               ,
               and
               of
               h●●
               people
               afterwards
               ,
               to
               put
               as
               much
               difference
               as
               can
               be
               commodiously
               betweene
               the
               people
               of
               God
               and
               others
               which
               are
               not
               ;
               I
               shall
               not
               ,
               &c.
               
            
          
           
             That
             it
             is
             not
             our
             best
             policy
             for
             the
             establishment
             of
             sound
             religion
             ▪
             to
             haue
             in
             these
             thinges
             no
             agreement
             with
             the
             Church
             of
             Rome
             being
             vnsound
             .
          
           
             T.C.
             l.
             1.
             p.
             132
             
               Common
               reason
               also
               doth
               teach
               ,
               that
               contraries
               are
               cured
               by
               their
               contraries
               .
               Now
               Christianity
               ,
               and
               Antichristianity
               ,
               the
               Gospell
               and
               Popery
               ▪
               be
               contra●ies
               ,
               and
               therefore
               Antichristianitie
               must
               be
               cured
               ,
               not
               by
               itselfe
               ,
               but
               by
               that
               which
               is
               (
               as
               much
               as
               may
               be
               )
               contrary
               vnto
               it
               .
            
          
           
             T.C.
             l.
             1.
             p.
             132
             .
             
               If
               a
               man
               would
               bring
               a
               drunken
               man
               to
               sobrietie
               ,
               the
               best
               and
               nearest
               way
               is
               to
               carry
               him
               as
               farre
               from
               his
               excesse
               in
               drinke
               as
               may
               be
               :
               and
               if
               a
               man
               could
               not
               keepe
               a
               meane
               ,
               it
               were
               better
               to
               fault
               in
               prescribing
               lesse
               them
               he
               should
               drinke
               ,
               thē
               to
               fault
               in
               giuing
               him
               more
               then
               he
               ought
               .
               As
               we
               see
               to
               bring
               a
               sticke
               which
               is
               crooked
               to
               be
               straight
               ,
               we
               do
               not
               only
               how
               it
               so
               farre
               vntill
               it
               come
               to
               be
               straight
               ,
               but
               we
               bend
               it
               so
               farre
               vntill
               we
               make
               it
               so
               crooked
               of
               the
               other
               side
               ,
               as
               it
               was
               before
               of
               the
               first
               side
               ;
               to
               this
               end
               that
               at
               the
               last
               it
               may
               stand
               straight
               ,
               and
               as
               it
               were
               in
               the
               midway
               betweene
               both
               the
               crookes
               .
            
          
           
             That
             we
             are
             not
             to
             abolish
             our
             Ceremonies
             ,
             either
             because
             Papists
             vpbraide
             vs
             as
             hauing
             taken
             from
             them
             ▪
             or
             for
             that
             they
             are
             sayd
             hereby
             to
             conceiue
             I
             know
             not
             what
             great
             hopes
             .
          
           
             T.C.
             l.
             3.
             p.
             178.
             
             
               By
               vsing
               of
               these
               Ceremonies
               ,
               the
               Papists
               take
               occasion
               to
               blaspheme
               ;
               saying
               that
               our
               religion
               cannot
               stand
               by
               it selfe
               ,
               vnlesse
               it
               l●●ue
               vpon
               the
               staffe
               of
               their
               Ceremonies
               .
            
          
           
             T.C.
             l.
             1.
             p.
             179.
             
             
               To
               proue
               the
               Papists
               triumph
               and
               ioy
               in
               these
               things
               ,
               I
               alleaged
               further
               that
               there
               are
               ●o●e
               which
               make
               such
               clamors
               for
               these
               ceremonies
               ,
               as
               the
               Papists
               and
               those
               which
               they
               suborne
               .
            
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             T.C.
             l.
             3.
             p.
             179.
             
             
               Thus
               they
               conceiuing
               hope
               of
               hauing
               the
               rest
               of
               their
               poperie
               in
               the
               end
               ▪
               it
               causeth
               them
               to
               be
               more
               frozen
               in
               their
               wickednesse
               ,
               &c.
               
               For
               not
               the
               cause
               ,
               but
               the
               occasion
               also
               ought
               to
               be
               taken
               away
               ,
               &c.
               
               Although
               let
               the
               reader
               iudge
               ,
               whether
               they
               haue
               cause
               giuen
               to
               hope
               that
               the
               tails
               of
               Popery
               yet
               remaining
               ▪
               they
               shall
               the
               easilier
               hale
               in
               the
               whole
               body
               after
               :
               considering
               also
               that
               Maister
               Bucer
               noteth
               ,
               that
               where
               these
               things
               haue
               bene
               left
               ,
               there
               Popery
               hath
               returned
               :
               but
               on
               the
               other
               part
               in
               places
               which
               haue
               bene
               clensed
               of
               these
               dregs
               ,
               it
               hath
               not
               bin
               seene
               that
               it
               hath
               had
               any
               entrance
               .
            
          
           
             Ecclesi
             .
             dis●
             fol.
             94.
             
          
           
             T.C.
             l.
             3.
             p.
             180.
             
             
               There
               be
               numbers
               which
               haue
               Antichristianitie
               in
               such
               detestation
               ,
               that
               they
               c●●not
               without
               griefe
               of
               mind
               behold
               them
               ▪
            
             And
             afterwards
             ,
             
               such
               godly
               brethren
               are
               not
               easily
               to
               be
               grieued
               ,
               which
               they
               seeme
               to
               be
               when
               they
               are
               thus
               martyred
               in
               their
               minds
               ,
               for
               ceremonies
               which
               (
               to
               speake
               the
               best
               of
               them
               )
               are
               vnprofitable
               .
            
          
           
             The
             griefe
             which
             they
             say
             godly
             brethren
             conceiue
             ,
             in
             regard
             of
             such
             Ceremonies
             as
             we
             haue
             common
             with
             the
             Church
             of
             Rome
             .
          
           
             T.C.
             l.
             3.
             p.
             171
             
               Although
               the
               corruptions
               in
               them
               sticke
               not
               straight
               to
               the
               heart
               ,
               yet
               as
               gentle
               poysons
               they
               consume
               by
               little
               and
               little
               .
            
          
           
             〈◊〉
             .
             ●1
             .
             9
             .
          
           
             Their
             exception
             against
             such
             Ceremonies
             as
             we
             haue
             receiued
             from
             the
             Church
             of
             Rome
             ,
             that
             church
             hauing
             taken
             them
             frō
             the
             Iewes
             .
          
           
             Eccles.
             discisol
             .
             98.
             
             And
             T.C.
             l.
             3.
             p.
             181.
             
             
               Many
               of
               these
               popish
               ceremonies
               fault
               by
               reason
               of
               the
               pompe
               in
               them
               ;
               where
               they
               should
               be
               agreeable
               to
               the
               simplicitie
               of
               the
               Gospel
               of
               Christ
               crucified
               .
            
          
           
             T.C.
             l.
             1.
             p.
             132.
             
             Euseb.
             l.
             3.
             c.
             17.
             
             Socr.
             1.
             lib.
             c.
             9.
             
             To.
             1.
             
             Concil
             .
             Laod.
             can
             .
             38.
             
          
           
             Act.
             6.13
             ,
             14.
             
          
           
             Vide
             Niceph.
             lib.
             3
             .
             cap
             .
             25.
             
             &
             Sulpit
             ,
             S●uer
             .
             pag.
             149.
             in
             edit
             .
             Plant.
             Act.
             1●
             .
          
           
             Act.
             21.25
             .
          
           
             Act.
             15.24
             .
          
           
             Act.
             21.20
             .
          
           
             Act.
             15.28
             .
          
           
             Act.
             16.4
             .
          
           
             Rom.
             14.10
             .
          
           
             Lib.
             qui
             Seder
             Olam
             inscribi●tur
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             Heb.
             13.4
             .
             1.
             
             Cor.
             5.13
             .
             Gal.
             5.19
             .
          
           
             1.
             
             L●uit
             .
             18.
             
          
           
             ●
             .
             Cor.
             ●
             .
             1
             .
          
           
             Leo
             in
             Ieiun
             .
             mens
             .
             sep●
             Ser.
             9.
             
          
           
             Tertull.
             de
             praescript
             .
             aduers
             .
             haeret
             .
          
           
             T.C.
             l.
             3.
             p.
             171
             
               What
               an
               abusing
               also
               is
               it
               to
               affirme
               ,
               the
               mangling
               of
               the
               Gospels
               and
               Epistles
               to
               haue
               bene
               brought
               into
               the
               Church
               by
               godly
               and
               learned
               men
               ?
            
          
           
             
               T.C.
               l.
               1.
               p.
               216
            
             Seeing
             that
             the
             office
             and
             function
             of
             Priests
             was
             after
             our
             sauiour
             Christs
             ascēsion
             naught
             &
             vngodly
             ;
             the
             name
             whereby
             they
             were
             called
             which
             did
             exercise
             that
             vngodly
             function
             ,
             cannot
             be
             otherwise
             taken
             then
             in
             the
             euil
             part
             .
          
           
             Concil
             .
             Laod.
             Can.
             ●7
             .
             38
             .
             T.C.
             l.
             1.
             p.
             132.
             
          
           
             T.C.
             l.
             3.
             p.
             176
             
          
           
             Concil
             .
             Constantinop
             .
             6.
             cap.
             11.
             
          
           
             Cyp●
             .
             ad
             pompe●
             .
             lib.
             cont
             .
             epist.
             Stephani
             .
          
           
             Socr.
             Ecclesiast
             .
             hist.
             lib.
             5
             cap.
             21.
             
             Plerique
             in
             Asiā
             minore
             antiquitus
             14.
             die
             mensis
             ,
             nullâ
             ratione
             die●
             Sabbati
             habitâ
             hoc
             ●estum
             obseruarunt
             .
             Quod
             dum
             faciebant
             ,
             cum
             aliis
             qui
             aliam
             rationem
             in
             codem
             festo
             agendo
             sequebantur
             vsque
             cōnequaquam
             dissenserunt
             ,
             quoad
             Victor
             Episcopus
             Romanus
             supra
             modum
             iracundiâ
             inflammatus
             ,
             omnes
             in
             Asiâ
             qui
             erant
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             appellati
             excommunica●erit
             .
             Ob
             quod
             factum
             Irenaeus
             Episcopus
             Lugduni
             in
             Victorem
             per
             Epistolam
             grauiter
             inuectus
             est
             .
             Euseb.
             de
             vita
             Constant.
             lib.
             3.
             ca.
             17.
             
             Quid
             praestabilius
             ,
             quidue
             augustiu●
             esse
             poterat
             ,
             quàm
             veboc
             festum
             per
             quod
             spem
             immortalitatis
             nobis
             often
             tatam
             habemus
             ,
             vno
             modo
             &
             ratione
             apud
             omnes
             integ●e
             sincereque
             obseruaretur
             ?
             Ac
             primum
             onmium
             indignum
             planè
             videbatur
             ,
             vt
             ritum
             &
             consuetudinē
             imitantes
             Iudaeorum
             ,
             (
             qui
             quoniam
             sua●
             ipsorum
             manus
             im●ani
             scesere
             polluerunt
             ,
             meritò
             ,
             vt
             scelestos
             decet
             ,
             coeco
             animorum
             errore
             tenentur
             irretiti
             )
             istud
             festum
             sanctissimum
             ageremu●
             .
             In
             nostrâ
             enim
             situm
             est
             potestate
             ,
             vt
             illorum
             more
             reiecto
             ,
             veriore
             ac
             magis
             sincero
             instituto
             ,
             (
             quod
             quidem
             vsque
             à
             primâ
             passionis
             die
             hactenus
             recoluimus
             )
             huius
             fetti
             celebrationem
             ad
             posterorum
             seculorū
             memoriam
             propagemus
             .
             Nihil
             igitur
             sit
             nobis
             cum
             Iudaeorum
             turbâ
             omnium
             odiosâ
             maximè
             .
          
           
             Their
             exception
             against
             such
             Ceremonies
             as
             haue
             bene
             abused
             by
             the
             church
             of
             Rome
             ,
             and
             are
             said
             in
             that
             respect
             to
             be
             scandalous
             .
          
           
             Matth.
             18.6
             .
          
           
             1.
             
             Pet.
             2.
             
             ●
             .
          
           
             2.
             
             Sam.
             1●
             .
             14
             .
             Rom.
             2.24
             .
          
           
             Ezech.
             36.20
             .
             Tertul.
             lib.
             de
             virgin
             ▪
             veland
             .
          
           
             Epist.
             ad
             Lean
             drum
             Hisp.
             
          
           
             Hom
             11.
             de
             Pasch.
             Idololatriae
             consuetudo
             in
             tantum
             homines
             occoecauerat
             ;
             vt
             Solis
             ,
             Lunae
             ,
             Martis
             atque
             Mercurii
             ,
             louis
             ,
             Veneris
             ,
             Saturni
             ,
             &
             diuersi●
             elemētorum
             ac
             Da●monū
             appellationibus
             dies
             vocitarent
             ,
             &
             luci
             tenebra●um
             nomen
             imponerent
             .
             Beda
             de
             ratione
             temp
             .
             cap.
             4.
             
             Octauus
             dies
             idem
             primus
             est
             ,
             ad
             quem
             reditur
             ,
             indeque
             ru●sus
             heb●omada
             inchoatur
             .
             His
             nomina
             a
             planetis
             Gentilitas
             indidir
             ,
             habere
             se
             credentes
             à
             Sole
             Spiritum
             ;
             à
             Luna
             corpus
             ,
             à
             Marte
             sanguinem
             ,
             à
             Mercurio
             inge●um
             &
             linguam
             ,
             à
             loue
             temperantiam
             ,
             à
             Venere
             voluptatem
             ,
             à
             Saturno
             tarditatem
             :
             I
             sid
             .
             Hisp.
             lib.
             ●
             .
             Etymol
             .
             ca.
             30.
             
             Dies
             dicti
             à
             Diis
             ,
             quorum
             nomina
             Romani
             quibusda●
             ▪
             syderibus
             sacrauerunt
             .
          
           
             1.
             
             Cor.
             6.12
             .
          
           
             Rom.
             14.
             
             Rom.
             15.1
             .
          
           
             Vide
             Harmenop
             .
             lib.
             1.
             ●it
             .
             1.
             
             §.
             28.
             
          
           
             T.C.
             l.
             3.
             p.
             178
             
          
           
             T.C.
             l.
             3.
             p.
             177.
             
             
               It
               is
               not
               so
               conuenient
               that
               the
               Minist●r
               hauing
               so
               many
               nec●ssary
               points
               to
               bestow
               his
               time
               in
               ,
               should
               bee
               driuen
               to
               spend
               it
               in
               giuing
               warning
               of
               not
               abusing
               them
               ,
               of
               which
               (
               although
               they
               were
               vsed
               to
               the
               best
               )
               there
               is
               no
               profite
               .
            
          
           
             Our
             ceremonies
             except●d
             against
             ,
             for
             that
             som●
             Churches
             reformed
             before
             ours
             haue
             cast
             ou●
             those
             things
             ,
             which
             wee
             notwithstanding
             their
             example
             to
             the
             contrary
             do
             reteine
             still
             .
          
           
             T.C.
             l.
             1.
             p.
             1●3
             .
          
           
             1.
             
             Cor.
             1●
             .
             1
             .
          
           
             Can.
             20.
             
          
           
             The
             Canon
             of
             that
             Councell
             which
             is
             here
             cited
             ,
             doth
             prouide
             against
             kneeling
             at
             prayer
             on
             Sundayes
             ,
             or
             for
             fiftie
             dayes
             after
             Easter
             on
             any
             day
             ,
             and
             not
             at
             the
             feast
             of
             Pentecost
             onely
             .
          
           
             T.
             C.
             lib.
             3.
             p.
             182.183
             .
          
           
             Rom.
             16.5.7
             .
          
           
             1.
             
             Cor.
             14.37
             .
          
           
             Respon
             .
             ad
             Media●
             .
          
           
             T.C.
             l.
             1.
             p.
             133.
             
             
               And
               therefore
               S.
               Paul
               to
               establish
               this
               order
               in
               the
               Church
               of
               Corinth
               ,
               that
               obey
               should
               make
               their
               gatherings
               for
               the
               poore
               vpon
               the
               first
               day
               of
               the
               Saboth
               ,
               (
               which
               is
               our
               sunday
               )
               alleageth
               this
               for
               a
               reason
               that
               he
               had
               so
               ordained
               in
               other
               Churches
               .
            
          
           
             1.
             
             Cor.
             16.
             ●●
             
          
           
             
               T.C.
               li.
               3.
               pag.
               133.
               
               
                 So
                 that
                 as
                 children
                 of
                 one
                 father
                 ,
                 and
                 ser●ants
                 of
                 one
                 master
                 ,
                 he
                 wil
                 haue
                 al
                 the
                 Churche●
                 not
                 onely
                 haue
                 one
                 dyet
                 in
                 that
                 they
                 haue
                 one
                 word
                 ,
                 but
                 also
                 we
                 are
                 as
                 it
                 were
                 one
                 liuery
                 in
                 vsing
                 the
                 same
                 ceremonies
                 .
              
            
             
               T.
               C.
               l.
               1.
               p.
               133
               
                 This
                 rule
                 did
                 the
                 great
                 coun●●ll
                 of
                 Nice
                 follow
                 ,
                 &c.
                 
              
            
             
               Die
               Dominico
               &
               per
               omnem
               Penticostem
               ,
               nec
               de
               geniculis
               ado●are
               ,
               &
               iciunium
               soluere
               .
               De
               Coro
               .
               〈◊〉
               .
            
          
           
             T.
             C.
             l.
             ●
             .
             p.
             183.
             
               if
               the
               cerem●nies
               be
               alike
               ●ommodio●●
               ,
               th●
               later
               Churches
               should
               conforme
               themselues
               to
               the
               first
               ,
               &c.
               
            
             And
             againe
             ,
             
               The
               fewer
               ought
               to
               conforme
               themselues
               vnto
               th●
               〈◊〉
               .
            
          
           
             Rom.
             16.5
             .
          
           
             1.
             
             Cor.
             14.36
             .
          
           
             T.C.
             l.
             3.
             p.
             183.
             
             
               Our
               Church
               ought
               either
               to
               shew
               that
               they
               haue
               done
               euill
               ,
               or
               else
               shee
               i●
               found
               to
               be
               in
               fault
               that
               doth
               not
               conforme
               her selfe
               in
               that
               which
               she
               cannot
               deny
               to
               be
               well
               abrogated
               .
            
          
           
             A
             declaration
             of
             the
             proceedings
             of
             the
             Church
             of
             England
             ,
             for
             establishment
             of
             things
             as
             they
             are
             .
          
           
             T.C.
             l.
             2.
             p.
             29.
             
             
               It
               may
               well
               be
               their
               purpose
               was
               by
               that
               temper
               of
               Popish
               ceremonies
               with
               the
               Gospell
               ,
               partly
               the
               ●asilier
               to
               draw
               the
               Papists
               to
               the
               Gospell
               ,
               &c.
               partly
               to
               redeeme
               peace
               thereby
               .
            
          
           
             T.
             C.
             l.
             3.
             p.
             ●0
             .
          
           
             Aug.
             epist.
             11●
             
          
           
             T.
             C.
             l.
             1.
             p.
             131
             
               For
               indeede
               it
               were
               more
               safe
               for
               vs
               to
               conforme
               our
               indifferent
               ceremonies
               to
               the
               Turkes
               which
               are
               farre
               off
               ,
               then
               to
               the
               Papists
               which
               are
               so
               neare
               .