cunning but counterfet prophesie of Hannaniah make him laye his hande vppon his mouth for a time yet the worde of God will be in his heart as a burning fire so that he shalbe wearie of forbearing and not able to stay from prophecying yokes of yron in steed of those wodden ones which Hananiah did or would break And the rather because Maist Hooker too friendlie a censurer of Papistes hath by dawbing ouer not onelie the walles of ceremonies but also the grossest corruptions and that with vntempered Morter provoked Ieremie or some of the Prophetes to stand in the gappe to contend for the trueth and so to knowe not his wordes but his power For the kingdome of GOD is not in worde but in power Lastlie it is to be feared That such cōtention only about supposed reliques of Rome Such stopping of the passage of Gods word which should be free and glorified and that to vphold but mans inuentions And such extreame dealing with brethren yea Fathers to be respected onely for ceremonies helde but as indifferent thinges will at last drawe vpō the whole lande most heauie iudgements if it bee not by better courses prevented For if by contention we byte one another let vs take heede least we be cōsumed one of another For so adviseth the Apostle in a like contention Againe if God cast away Saul from being King because he cast away the worde of the Lord followed his owne device If God destroyed children onely for mocking a Prophet And if he that is least in the kingdome of God is greater then John Baptist who was more then a Prophet Thē if rulers of Gods householde neglecting their proper duetie of giuing each one his porciō of meat in due season beginne to smite their fellowes and that more seuerelie then can stande with mercie iudgement Thereby manifestinge greater contempt of their brethren then childish mocking It is I saye to bee feared That he by whose prescription Paul and Barnabas expelled by the Iewes shooke off the duste of their feete in witnes against thē will in time sende foorth his wrath to destroy them that ouer sharpelie intreat his seruants TO CONCLVDE If Ministers make scruple of conformitie in prescribed ceremonies and of generall subscription merelie of conscience groūded as it may seeme to them selues to others vpon Gods worde and our Churches iudgement And cōvenient respect is to be had of such consciences Secondlie if by the practise and precept of the Apostle indifferent things are not to bee inforced against the conscience of anie and by the doctrine of our Church traditions of men are but indifferent things And therefore onely open and wilfull contemners are openlie to be rebuked the said Ministers are freed from wilfull contempt by manie argumcntes Thirdlie if the extreeme censures of deprivation and suspencion onely for peaceable omission not of diuine seruice but of ceremonies bee without lawe As it is conceiued probably and inforcing generall subscription be besides the statute so perceyued evidentlie and the rather because subscription according to the Statute is tendered willingly Fourthly if harder measure should not be offered to faithfull Ministers not the worst of her Maiesties subiects then to ciuill men in ciuill causes and to vnlearned Priestes tollerated for personall pitie and the churches necessitie And learned Preachers be as needfull as bare Readers And fifthly If many and great inconueniences accompanie or follow such extreame dealing As first inforcing manie to cōformitie against their consciences whereby they prouoke Gods curse vppon their giftes and labours Secondlie Exposing the Church to the daunger of the wolfe and theefe by thrusting or keeping out faithfull Pastours and enterteyning idoll sheepeheardes idle Non-residents Thirdlie Confirmation of Papistes through want of teaching not prosecuting thē for zeale against Puritans and countenaūcing their supposed ceremonies Fourthlie Occasioning schisme and contention present and to come And fifthlie Confusion threatned by contention or some heauie iudgement of GOD for stopping the passage of his word and mouthes of his Messengers only for omission of mans inventions Then there may seeme to bee reason why faithfull Ministers should not be depriued or suspended for peaceable omission of prescribed ceremonies much lesse for not subscribing to thē all other partes of ecclesiasticall policie as to ordinances not contrarie to the worde of God Inducements to make a Quaere whether peaceable omission onely of ceremonies be punishable by 1 o Eliz. Cap. 2 o. When that statute was made the law makers did not imagine That any willing to obserue the forme of seruice Sacraments would make scruple of so few ceremonies reteyned considering Poperie was but then reformed And therfore as it may be probably coniectured they neuer thought of prouiding punishment for omission only of ceremonies Which may be the rather supposed if these Inducements from the statute it selfe be well considered VVHEREAS the said statute prouiding against 3 offences touching the booke of cōmon prayer To wit 1. Refusing 2. Wilful vsing anie other And 3. Deprauing the same expresseth rites ceremonies in the 2. latter but in the 1. speaketh onely of forme order of prayer and Sacramentes In all likelihood it was not intended to punish peaceable omission only of ceremonies so the forme bee obserued For if there had ben anie such meaning ceremonies would have bin mēcioned especially in the first place But the Law makers who in that statute appoint degrees of punishments wisely considered That how soeuer wilfull vsing anie other forme or ceremonie and deprauing either forme or ceremonie prescribed were daūgerous in policy Yet peaceable omission only of ceremonies could not be daūgerous and therefore not to be punished with like seueritie AND the rather because ceremonies are subiect to inconueniences For which cause authority is giuē vnto her Majestie to add or alter by aduice So that it appeareth that ceremonies were not so established as the forme And therefore reason why the law-makers sett downe no punishment for peaceable omission only of ceremonies so the forme be obserucd THAT by forme and order the statute understandeth not ceremonies but the texte wordes or matter to be read in seruice and administration of Sacramentes Appeareth by authorizing the forme and order of King Edwardes booke set forth in the fifth and sixt yeares of his raigne with one alteracion or addicion of certen lessons c. But no word of alteration or addition of ceremonies in that place as afterward Where wee are referred to the second yeare of his raigne Which is to be noted LASTLY vsing another forme is not punished by that statute but as it is wilfull and ioyned with refusing the forme prescribed Therefore it may be probably conceiued that peaceable omission not of diuine seruice but onely of ceremonies is not punishable by the statute with so great seueritie THE Hypothesis of these Inducements is a perswasion That where
A TRIALL OF SVBSCRIPTION BY WAY OF A PREFACE VNTO CERTAINE SVBSCRIBERS AND Reasons for lesse rigour against non-subscribers Both modestly written that Neither should offend ESAY 44. 5. One shall say I am the Lordes another shalbee called by the name of Iaacob and another shall subscribe with his hande vnto the Lorde and name himselfe by the name of Israell 1599. To such Ministers of the Gospell as would seeme desirous of reformation and yet haue subscribed to the Arch-Bishop of Canterburie his Articles REVEREND Fathers The reasons following were writen as I am perswaded vpon occasion of that godlie wise and peaceable motion which was made in the last Parliament for convenient fauour to be shewed to godlie profitable Ministers touching subscription and vse of ceremonies Whether the author be a Minister or no or what he is I am not for my part any whit inquisitiue and doe wish That all they who doe loue peace and trueth would diligentlie and charitablie consider the reasons without hearkening after the reasoner Least they occasion trouble to him who seemeth to desire the good of our Church But whosoeuer he bee I presume on his patience to publish his labours For that in the iudgement of sundry wise and learned both Preachers other they be thought worthy for their pith and modestie such publication and may prooue through Gods blessing an happie meane somewhat to calme that tempest which too long hath tossed the little Arke of Christe his Church And therfore I hope that none will be offended if I help forward that good which no doubt the author intended If none Then why should I feare that any of you will be offended with mee And yet I knowe the weaknes of the flesh bee the spirit neuer so willing to doe well For the wisedome of the flesh which is enemitie against God will readilie suggest That these apologeticall reasons will cause you to be worse thought of except yee either disclaime your subscription or publickly iustifie the same with sound reasons from Gods worde One of which I pray God ye may haue grace to doe That sincere teachers of the same trueth may either bee conformable togither or seeke reformacion togither I will not preiudice your iudgement much lesse with Aquila presume to expound vnto Apollos the waye of God more perfectlie Yet seeing Apollos humbled himselfe to the informacion of a tentmaker I persuade my selfe That ministers of the Gospell will giue me leaue being none of the greatest clearks to seeke resolutiō of this my doubt For I freelie confesse That as yet I cannot see but that ye haue sinned againste the trueth by your conformitie Yet so That I reuerence you as Fathers for your worke sake and regard you as brethren for your profession sake your sinne of conformitie if it be a sinn notwithstanding For we are taught to consider one another to prouoke vnto loue and good workes and not to forsake the fellowshippe which we haue among our selues as the manner of some is The groundes if I may so speake of my doubting be two First The euidence so seeming to mee of certaine scriptures Secondlie The weaknesse in my poore opinion of your excuses I meane not to quote manie places for my purpose and I cannot knowe all you pretend for your selues I must and will therefore content my selfe with some fewe yet the most pregnant as I iudge of either From the former quoted in the margent I take occasion and I thinke vpon good ground to speake to your consciences in these wordes If woe be vnto them that speake good of euill and euill of good If hee that subscribeth should subscribe to the Lorde that is By subscription professe himselfe to bee the Lordes If hee that buildeth againe the things that he hath destroyed maketh him selfe a trespasser If they bee foolish that after they haue begunne in the Spirite that is insinceritie of the Gospell as the Reasoner speaketh would now bee made perfect by the flesh and if halting betweene two opinions deserue a iust reproofe Then I may admonish you as Fathers to make straight steppes vnto your feete least that which is halting bee turned out of the way For in the wisedome of the flesh you speake good by subscription of carnall rites whiche heretofore ye haue reprooued in the spirite and yet mislike in your best iudgemente So that yee build againe the thinges yee haue destroyed and seeme with some scandall to halt betweene two opinions But I pray you let vs enter with humble heartes into consideration of your excuses First It is auowed by some That they haue not subscribed simplie but with protestations and exceptions Though they be not recorded Which say they is not their fault And say I vnder correction The Bb. of Canterburie and his associates doe well in not recording such protestations and exceptions For If they require a lawfull and godlie subscription Why then should they blemish their proceedings with recorded protestations But Suppose their vrged subscription bee vnlawfull doe ye not perceiue How the not recording of protestations doeth checke the weakenesse of subscribers who by protestation doe solemnelie accuse their present subscription Trulie me thinkes you should either subscribe without protestation Or if you protest you should not subscribe For Is not this Protesting againste some thinges and Subscribing to all to halt betweene two wayes and to haue an heart and an hearte One hearte for the mouth and an other for the hande If the wisedome of wise mē shall perish when people come neere vnto God with their mouth and remooue their heart farre from him May not I aduise you to repent That yee haue suffered your mouth to increase the sinn of your hand and to take heede That yee say not before the Angell That it was with protestation For why should God be angry with your voyce destroy the worke of your handes o blessed is hee that condemneth not himselfe in that thing which he alloweth Other woulde iustisie themselues Because as they say It is not affirmed by their subscription That all thinges in the Bookes of Common prayer and of ordeyning Bishoppes Priests and Deacons be agreeable to the worde of God but onelie saide That those Bookes conteyne nothing contrarie to the worde of God I might appeale to your consciences Whether you thinke not some thinges in those Bookes to bee contrarie to Gods worde But in my conscience as I am yet perswaded This distinction cannot satisfie your conscience For If Christ doeth say He that is not with me is against mee May it not bee saide That whatsoeuer is not according to the word in Gods publike worship and seruice is contrarie to the same And the rather because Esay hath set it down for a rule If any speak not according to this word it is because there is no light in them I pray ye consider That howsoeuer hee bee a good subiect who
as a Professor of the worde and no student in lawe That whereas Habacuc compareth wicked men devouring men more righteous then they to fishes of the sea that haue no ruler ouer them wee may learne that were there is a soueraigne one subiect is not to tyrannize ouer an other without lawfull authoritie FOVRTHLIE let it be supposed That peaceable omissiō not of diuine seruice but of Ceremonies bee punishable in some sorte by some law or other And that the Bb. of Canterburie his generall subscription were to be inforced by law Yet sith no statute so farre as they knowe doeth expreslie set downe what punishment is due to either offence they thinke that in equitie their fault and in discretion their calling is so to be regarded that punishment deserued exceede not the fault committed But losse of liuing by depriuation or suspencion is the next punishment to death Therefore they complaine that more then severitie is done against them For if it bee a grieuous punishment to fyne a laye man so called 10. 20. or 30. pound May not the greeued spirites of faithfull Ministers sigh yea crie vnto God for that their bondage is such That onelie omission and that of cōscience with peace is corrected with no lesse punishment than losse of liuing Authoritie doeth not esteeme them as Ieroboams Priestes the basest of the people And the word doeth exhorte vs to knowe them and to haue them in singular loue for their workes sake Yea it straightlie forbiddeth vs to touch his anoynted or to doe his Prophetes anie harme because God hath reproued Kings for their sakes Bee it therefore farre from vs to admitt it to be the pleasure of our gracious and Christian Queene That discreet and able Teachers of her own profession should be subiect to such extremities without sufficient lawe or so deseruing faultes Againe vnlearned Priestes that can but read and therefore not to be admitted to take charge of soules by anie warrant of God or Man are generally tollerated not onely for want of Ministers but also in pitifull regard of them selues their wiues and their children If there be greater want of Preachers thē of Readers If as great pitie to bee shewed to Preachers brought vp in learning fiō their infancie and therefore lesse able to shift for them selues theirs than Readers that may liue by their trades or occupations seruices or other labours from which they came And if there be no partialitie in Church gouernours Then Preaching Ministers may expect tolleration of peaceable omission or at least mitigation of so grecuous extremities LASTLIE the due consideration of manie and great inconveniences which accompanie or followe so extreame proceedinges may mooue such as loue Christ and the sheepe of his pasture more then them selues or priuate respectes to allowe or consent to tolleration or mitigatiō in these cases For first such proceedinges constreyne manie to vse ceremonies and generallie to subscribe against their owne consciences As may appeare by their protestations or limitations before and by their concealing or excusing after subscription Whereby they sinne and so drawe vppon them selues and their labours a curse and not a blessing For their pretence of choosing the lesse of two euills according to the counsell of politiques will not iustifie them against the doctrine of the Apostle which is That how soeuer the veritie of God might more abounde through our lye vnto his glorie yet we must not doe euill that good may come of it Therefore as the spirit of God departed from Saul and an euill spirit vexed him after hee had sinned against his conscience vnder pretence of a good ende So all such cōformers may feare that which is seene in too manie least the good graces of Gods spirit decay in them and they prooue as ill or worse in negligent teaching heaping vp of liuings and inveighing against such as stande for reformatio than they that neuer pretended like sinceritie Secondlie such stopping of the mouthes of painefull and profitable Preachers for ceremonies sake is no lesse punishment to the Church it selfe thā to the Preachers yea so much the greater because feare of troubles for ceremonies make manie convert their studies to Phisicke Lawe or otherwise idoll sheepheardes or idle Nonresidentes are for the most parte thrust into the places of faithfull Pastours remoued So that the proverbe is fulfilled Where Prophesie faileth the people are scattered Thirdlie such thrusting out of faithfull Ministers Watchmē for ceremonies is occasion as of much sinne so of manie papists who are increased or confirmed partlie through want of that diligent teaching whiche is in Cities and good Townes as one of themselues obserueth partlie by impunity For as the Turkes haue lesse feared Croysadoes euer since the Pope his vassalls haue fet them selues against the Lutherans so Papistes doe lesse feare the high Cōmission when they see the B. of Canterburie and his Colleagues most earnest against Puritanes so called And therefore as it is generallie to be obserued sincere Preachers are for the most parte accused and persecuted by Church-papistes and partlie by that conceipt which Papistes take of the rest of their religion when they see such zeale for their supposed ceremonies For Bristow makes it a speciall motiue to Poperie That in ceremonies and our booke of common prayer we apishlie imitate so apishlie hee writeth Catholiques and the Masse booke And therefore some English protestantes are scornefullie termed Caluin-papistes for such conformitie Fourthlie such vrging of ceremonies hath bene and is likelie to be the occasion of scisme and contention amongest professours of the same faith and religiō For they that suffer think them selues bound to followe the example of Christ in approuinge as they may the omissiō of ceremonies least their suffering should bee scandalous they them selues for so suffering traduced as ill doers Agayne professours occasioned by such suffering diligentlie to consider the cause finde thē selues bound as well as their Teachers to iustifie wisdome in such sorte as becometh her childrē Hence it is that the multitude is deuided some holding with the Iewes some standing with the Apostles whereas if vrging on the one side and confuting on th'other side were giuen ouer our Church would be at vnity in it self As the reformed Churches in France Scotland and the low coūtries are for there is no generall differēce amongst vs but about Romish so reputed Policie Otherwise it is not to be expected though wished that contention will so surcease For to saye nothing of the schisme of the Brownistes to whō these ceremonies are great stumbling blockes and therfore to be remooued or not so grievouslie vrged least the rent of our Church prooue greater and greater I am perswaded That howsoeuer the rayling of manie and feare on euerie side inforce Ieremie to cease speaking in the name of God and the
as on 〈…〉 so on the iudgement of authoritie Let the reasons of remouing other ceremonies bee well considered which be these They obscured the glorie of God they were vnprofitable they blinded the people they turned to vanitie and superstition they were abused by the vnlearned and beseeme not Christes Gospell which is not a ceremoniall lawe as much as Moses was but a religion to serue God not in bondage of the figure or shadowe but in the freedome of the spirit To apply by particulars Piping and chaūting are said to haue displeased God so sore filthilie defyled his holy house and his place of prayer That for them he hath iustlie destroyed manie Nations And setting vp of candles couering of shrynes candlestickes and all monumentes of superstition yea in the glasse windowes not onelie of Churches but of houses too are saide as to be taken away so to be devised by mans fantasies not contrarie but besides scripture And therfore haue not onely no promise of reward but contrariwise great threatninges maledictions of God for that they be thinges tendinge to superstition If all these notes of condemnation may bee sett aswell on ceremonies reteyned as these remoued Then tender consciences which thinke them selues forbidden to be conformable to Idolaters aswell in cutting the haire as in vpholding altars haue at least probable cause to feare how they allow by acte or hand ceremonies reteyned To cōclude this first Reason wherin I am of necessitie longer thē I need to be in the rest I humbly referre to consideration That whereas resolved consciences are vncompellable her Maiestie of her own Princely clemencie did permitt among other Bishop Heath a popish recusant but of conscience not of a trayterous obstinacy to continew Lord Chauncellor Whether it were not cōvenient that faithfull Ministers should continewe their godlie and profitable Ministerie the omission only of ceremonies notwithstāding Prouided that such omission be with peace to others knowledge as it seemeth to be in truth to their own consciences Least otherwise the reuerend Fathers greeue the holy Spirit of GOD by whom they are sealed vnto the day of redemptiō and shew them selues to bee not brethren but Lordes ouer Gods inheritance SECONDLIE let it be supposed that their conscience all the premisses notwithstanding is erronious But let it bee withall considered that the errour is onely in ceremonies which by the nowe Archb. of Yorke since he was a L. Bishop were accounted the blemishes of our Church and in their best regard are but thinges indifferent And therfore the Church is not to be defrauded of the benefite of faithfull Ministers their sound instructions for only omitting such ceremonies and that of conscience with peace Except it be religion to tythe Mynt and Commyn and to neglect the greater things of the Lawe Saint Paul would not by his Apostolicall authoritie restreyne the libertie of disciples touching Mariage because it was an indifferent thing and he straitlie forbiddeth the weake to bee condemned for not eating of all thinges considering the Kingdome of God is not meate nor drinke and wee are to please our neighbour in that that is good to edification So that he wished them cut of who disquieted the Churche by vrginge Circumcision with Christ That they might reioyce in the fleshe of their brethren that is in their conformitie in carnall rites All this beeing true they bee no right followers of blessed Paule who thrust out of the Churche profitable teachers for only omission of indifferent ceremonies Againe if euerie particular Churche maye ordaine change and abolish rites or ceremonies It may bee adiudged no capitall offence for faithfull Ministers in their seuerall charges onely to omitte indifferent ceremonies And the lesse capitall considering vnitie in doctrine and conformitie in diuine service yea all ready obedience otherwise to the Prince State is faithfully obserued Lastly if such onely are openly to bee rebuked as opēly break the traditiōs of the Church through private iudgement and contemptuous wilfulnesse then onely omission and that of conscience with peace deserueth not so publique and extreame punishments as depriuation and suspension For the sentence of singularitie can not with wisedome and equitie bee pronounced against them who not only haue iustified their omissiō with arguments out of Gods worde which are published and thinke they vnaunswered write neuer so manie so long as Master Cartwrights second Replie remaineth vnconfuted but also haue the suffrages of reformed Churches Scottish Dutch and French round about vs which haue abandoned such ceremonies Yea by the obseruation of some Popish though politike there be fewe Protestantes in Englande besides such as depende vpon ecclesiasticall dignities which are not puritans that is such as desire to haue the Church throughly reformed As for cōtemptuous wilfulnes Their not inveying against ceremonies reteyned their brotherlie conversation with other of contrarie iudgement concerning them their patient enduring extremities for such omission their silence when they are suspended and mainteining the vnitie of our church these ceremonies and great affliction for them notwithstandinge besides the said arguments which testify their omission to be meerelie of cōscience doe sufficientlie cleare them of contempt and wilfulnes THIRDLY It may seme to them indeed no great Lawyers a quere Whether their so greeuous punishmentes be iustifyable by the statute which punisheth such as refuse to vse the forme prescribed for Prayers Sacramentes or obstinatelie vse anie other either forme or ceremonie but provideth not against discreet omissiō of the ceremonie though the forme be obserued As for enforcing general subscription all men may see and say It is besides lawe For the ende of the onely Statute for subscription is to Keepe Papistes and other heretiques out of the Ministerie As is evident by these words of the preamble That the Churches of the Queenes Maiesties dominions may bee serued with Pastours of sounde religion Bee it enacted c. Againe the Statute requireth Subscriprion to the Articles of Religion and not to all but such as onely concerne the cōfession of the true Christian faith and the doctrine of the Sacramentes Yea that the exception of some Articles might be more manifest and for no other cause is this word onely inserted Lastlie the Bb. of Canterburie would not haue made a speciall article for the approuing of the booke of common Prayer c. by subscription if such subscription were by that Statute required Nowe further where there is no commaundement there is no transgression wher no transgression no punishment But wishing the tollerating of peaceable and proffitable Ministers and not the hurt of our Church-gounernours I forbeare to shewe what danger they may incurre by lawe who punish faithfull Ministers and loyall subiectes without law for refusing to subscribe further then lawe requireth notwitstanding they willinglie offer to subscribe so farre Onely this I saye
the minde of the lawe is not manifest there a fauorable construction not contrary to expresse words is to be made for the benesitt of the subiect But that statute doth not cleerely prouide punishment for omission of ceremonies when the forme is obserued Therefore Ministers subiectes not of the worst sort distressed by the priuation and suspension punishmentes not of the least sorte most humbly desire an explanation of the said statute FINIS Matth. 26. 41. Rom. 8. 7. Act. 18. 24. 25 26. 2. 3. Heb. 10. 24 25. Esay 5. 20. 445. Gal. 2. 18. and 3. 3. Reason 1 1. King 18. 2â— 1. Tim 5. 1. Heb. 12. 13. Esa 29. 13. 14 Ecclef 5. 5. Rom. 14. 22. Luc. 11. 23. Esay 8. 20. Psal 19 7. 2. Tim. 3. 15. 17. Exod. 25. 28. 40. and 31. 1 2 6 7. and 39. 42. 43. Iniunction 3. Articles of Religion artic 2â— Homil. of perill of Idolat Reason 5. Epist 12 Iob. 13. 7. 9 Gal. 5. 1. Coâ—l 2. 20. Philip. 1. 12. * Gal. 2. 12 13. * 1. Cor. 8. 12. Mat. 18. 6. 7. “ 1. Ioh. 3. 20 * Reuel 2. 5. Reason I. Respect of a coÌ„science probably informed a Psal 119. 113. b Num. 15. 39. c Tim. 3. 16 17. d Deut. 4. 2. 5. 32. e Gal. 2. 3 4 5. 3. 2 3. Ioh. 4. 21 22 23. f Ephe 5. 8 10 11. g 1 Cor. 14. 26. h Esa 8. 20. i Heb. 1. 1. Act. 2. 17. Rom. 16. 25 26. a Gal. 3. 23 24 25. and 4 3 4. b Mat. 23. 8. c Ioh. 4. 25. Ephe. 4. 8 11 12 13 14 Heb. 3. 2 d 1 Cor. 14. 40. e Nom. 15. 39. f Heb. 12. 28. Mat. 13. 19. 1. Lu. 9. 2 6. g Iohn 19. 15 h Psal 2. 6. 7. Ioh. 5. 22. i Mat. 23. 8. k 1 Tim. 6. 14 15. l Col. 2. 20 c and 3. 1. a 1 Cor. 10. 16 17 20. b 1 Cor. 6. 14 15 16 17. b This forbiddeth y e whole corruption in religioÌ„ of heathen or Antichrist althogh principallie their false doctrine c Reue 18. 2. 3 4. d Psal 51. 5. e Eccles 7. 3â— f Ioh. 17. 17. Deut. 4. 5 6. 1 Cor. 3. 12. Iere. 23. 22 28 29. g Reu. 17. 4 5. h Iohn 7. 2. i 10 Cor. 11. 2. Psal 45. 10 11. Col. 2. 18 19 20. Preface 2. to the book of common prayer Hom. 8. part 2. Iniunct 3. and 23. a Deut. 7. 5 6. and 14 1 2 Execution of iustice in England b Ephe. 4. 30. c Mat. 23. 8. 1 Pet. 5. 2 3. Reason II. CoÌ„sideration of indisserent things d Mat. 23. 25 e 1 Cor. 7. 36. f Rom. 14. 2 3 17. and 15 1 2 3. g Ga. 5. 11 12 and 6. 12 23 * Paul finallie renouÌ„ced not only the necessarie but also the indifferent vsing of Circumcision h Phil. 2. 3 4 16 17 18 19. 1. 18. i Art of Religion art 34. k Eod. Praefac 2 to the booke of coÌ„mon prayer Iniunct 22. a 2 Pet. 1. 20 21. b R. DolemaÌ„s conference lib. 2. ca. vlt. c Fulk Retent 16 concerâ—a eccle catho Reason III. Question of warrant by lawe d 1 Elis cap. 2 e 13. Eliz. â—â—pit 12. f Rom. 4. 15. Hab. 1. 13 14 Reason IIII. Complaint of vnequal iudgement b Ecclus 34. 23. c Iniunct 28. d Thes 5. 12 13. e Psal 105. 14 15. f Hos 4. 6. g Iniunct 23. lib. cons in y e h. quest to Archd. k 1 Tim. 5. 21 22. Reason V. Great incoÌ„veniences a 1 Cor. 10. 24. Phil. 2. 22. b Rom. 14. 5. 23. c Rom. 3. 7 8. d 1 Sam. 15. 24. and 16. â— 14. e Pro. 29. 1â— Ezek. 34. 2 3 4 5. Zach. 13. 7. f Hos 4. 1 2 6 g R. DolemaÌ„â— conf c. lib. 2. cap. vlt. h Motiue 34. h Concertatio eccle cathols a Mat. 15. 2,3 9 10 11. b Ma. 11. 4 5 6. 2 Cor. 6. 3. 4 5 8. c Act. 28. 17 22. d Mat. 11 16. 17 18 19. e Act. 14. 4. f Rom. 14 13. 16. 19 g Ier. 10 9. 10 28. 1. 2. 6. 13. h Ezek. 13. 10. 5. i Ezek. 22. 30. k Esa 59. 4. 16 l 1. Cor. 4. 19. 20. m 1 Thes 3. 1. * 1 Tim. 5. 1. n Gal. 5. 12. 13. 15. o 1. Sam. 15. 23. p 2. Kings 23. 24. a Mat. 11. 9 11. b Mat. 24. 45. 49. c Deut. 25. 2 3. d Mat. 10. 14 Act. 13. 50. 51. e Mat. 22. 6. â— EPILOGVS