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• Of the Laws of Ecclesiastical Polity.
• Book VI.: Containing Their Fifth Assertion, Which Is a , That Our Laws Are Corrupt and Repugnant to the Laws of God, In Matter Belonging to the Power of Ecclesiastical Jurisdiction, In That We Have Not Throughout All Churches Certain Lay-elders Establish
• Appendix to Book VI. [ Notes By George Cranmer and Edwin Sandys, On B. VI. As Sent to Them In Ms. 1 ]
• Book VII.: Their Sixth Assertion, That There Ought Not to Be In the Church, Bishops Endued With Such Authority and Honour As Ours Are.
• Book VIII. *: a Their Seventh Assertion, That Unto B No Civil Prince Or Governor There May Be Given Such Power of Ecclesiastical Dominion As By the Laws of This Land Belongeth Unto the Supreme Regent Thereof.
• Appendix, No. I. [ Supposed Fragment of a Sermon On Civil Obedience, Hitherto Printed As Part of the Eighth Book. ]
• Appendix, No. II. a Discovery of the Causes of the Continuance of These Contentions Concerning Church Government, Out of the Fragments of Richard Hooker 2 .
• Appendix, No. IV.: The Election of Bishops.
• A Learned and Comfortable Sermon of the Certainty and Perpetuity of Faith In the Elect. Especially of the Prophet Habakkuk’s Faith 1 .
• A Learned Discourse of Justification, Works, and How the Foundation of Faith Is Overthrown 1 .
• A Supplication Made to the Council
• Mr. Hooker’s Answer to the Supplication That Mr. Travers Made to the Council.
• A Learned Sermon of the Nature of Pride 1 .
• A Remedy Against Sorrow and Fear: Delivered In a Funeral Sermon.
• Dedication Prefixed to the First Edition of Two Sermons On Part of St. Jude.
• Sermon I.
• The Second Sermon.
• A Sermon, Found Among the Papers of Bishop Andrews.
• Glossary. Incorporating Mr. Furnivall’s Glossary.

THE SECOND SERMON.

SERM. VI. 1, 2.1. HAVING otherwhere spoken of the words of St. Jude, going next before, concerning Mockers, which should come in the last time, and backsliders, which even then fell away from the faith of our Lord and Saviour Jesus Christ; I am now, by the aid of Almighty God, and through the assistance of his good Spirit, to lay before you the words of exhortation which I have read.

2. Wherein first of all, whosoever hath an eye to see, let him open it, and he shall well perceive how careful the Lord is for his children, how desirous to see them profit and grow up to a manly stature in Christ, how lotha to have them any way misled, either by examples of the wicked, or by enticements of the world, and by provocation of the flesh, or by any other means forcible to deceive them, and likely to estrange their hearts from God. For God is not at that point with us, that he careth not whether we sink or swim. No, he hath written our names in the palm of his hand, in the signet upon his finger are we graven, in sentences not only of mercy, but of judgment also, we are remembered. He never denounceth judgments against the wicked, but he maketh some Proviso for his children, as it were for some certain privileged persons; “1 Touch not mine anointed, do my prophets no harm:SERM. VI. 3. Hurt not the earth, nor the sea, nor the trees, till we have sealed the servants of God in their foreheads.” He never speaketh of godless men, but he adjoineth words of comfort, or admonition, or exhortation, whereby we are moved to rest and settle our hearts on him. In the Second to Timothy, the third chapter2 , “Evil men,” saith the Apostle, “and deceivers shall wax worse and worse, deceiving and being deceived. But continue thou in the things which thou hast learned.” And in the First to Timothy, the sixth chapter3 , “Some men lusting after money, have erred from the faith, and pierced themselves through with many sorrows. But thou, O man of God, fly these things, and follow after righteousness, godliness, faith, love, patience, meekness.” In the Second to the Thessalonians, the second chapter4 , “They that have not received the love of the truth, that they might be saved, God shall send them strong delusions, that they may believe lies. But we ought to give thanks alway to God for you, brethren, beloved of the Lord, because God hath from the beginning chosen you to salvation, through sanctification of the Spirit, and faith in the truth.” And in this Epistle of St. Jude, “There shall come mockers in the last time, walking after their own ungodly lusts. But, beloved, edify ye yourselves in your most holy faith.”

3. These sweet exhortations, which God putteth every where in the mouths of the prophets and apostles of Jesus Christ, are evident tokens, that God sitteth not in heaven careless and unmindful of our estate. Can a mother forget her child? Surely a mother will hardly forget her child. But if a mother be haply found unnatural, and do forget the fruit of her own womb; yet God’s judgments shew plainly, that he cannot forget the man whose heart he hath framed and fashioned anew in simplicity and truth to serve and fear him. For when the wickedness of man was so great, and the earth so filled with cruelty, that it could not stand with the righteousness of God any longer to forbear, wrathful sentences brake out from him, like wine from a vessel that hath no vent: “My Spirit,” saith he, “can struggle and strive no longer; an end of all flesh is come before me.” Yet then did Noah find grace in the eyes of the Lord:SERM. VI. 4, 5. “1 I will establish my covenant with thee,” saith God; “thou shalt go into the ark, thou, and thy sons, and thy wife, and thy sons’ wives with thee.”

4. Do we not see what shift God doth make for Lot and for his family, in the nineteenth of Genesis, lest the fiery destruction of the wicked should overtake him? Overnight the angels make inquiry, what sons and daughters, or sons-in-law, what wealth and substance he had. They charge him to carry out all, “2 Whatsoever thou hast in the city, bring it out.” God seemeth to stand in a kind of fear, lest something or other would be left behind. And his will was, that nothing of that which he had, not a hoof of any beast, not a thread of any garment, should be singed with that fire. In the morning the angels fail not to call him up, and to hasten him forward; “3 Arise, take thy wife and thy daughters which are here, that they be not destroyed in the punishment of the city.” The angels having spoken again and again, Lot for all this lingereth out the time still, till at the length they were forced to take “4 both him, his wife, and his daughters, by the arms (the Lord being merciful unto him), and to carry them forth, and set them without the city.”

5. Was there ever any father thus careful to save his child from the flame? A man would think, that now being spoken unto to escape for his life, and not to look behind him, nor to tarry in the plain, but to hasten to the mountain, and there to save himself, he should do it gladly. Yet behold, now he is so far off from a cheerful and willing heart to do whatsoever is commanded him for his own weal, that he beginneth to reason the matter, as if God had mistaken one place for another, sending him to the hill, when salvation was in the city. “5 Not so, my Lord, I beseeeh thee; behold, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shewed unto me in saving my life. I cannot escape in the mountain, lest some evil take me and I die. Here is a city hard by, a small thing; O, let me escape thither, (is it not a small thing?) and my soul shall live.” Well, God is contented to yield to any conditions.SERM. VI. 6, 7, 8. “1 Behold, I have received thy request concerning this thing also, I will spare this city for which thou hast spoken; haste thee, save thee there. For I can do nothing till thou come thither.”

6. He could do nothing! Not because of the weakness of his strength (for who is like unto the Lord in power?) but because of the greatness of his mercy, which would not suffer him to lift up his arm against that city, nor to pour out his wrath upon that place, where his righteous servant had a fancy to remain, and a desire to dwell. O the depth of the riches of the mercy and love ofb God! God is afraid to offend us which are not afraid to displease him; God can do nothing till he have saved us, which can find in our hearts rather to do any thing than to serve him. It contenteth him not to exempt us when the pit is digged for the wicked; to comfort us at every mention which is made of reprobates and godless men; to save us as the apple of his own eye when fire cometh down from heaven to consume the inhabitants of the earth; except every prophet, and every Apostle, and every servant whom he sendeth forth, do come loaden with these and the like exhortations, “O beloved, edify yourselves in your most holy faith. Give yourselves to prayer in the Spirit, keep yourselves in the love of God. Look for the mercy of our Lord Jesus Christ unto eternal life.”

7. “Edify yourselves.” The speech is borrowed from material builders, and must be spiritually understood. It appeareth in the sixth of St. John’s Gospel by the Jews, that their mouths did water too much for bodily food: “2 Our fathers,” say they, “did eat manna in the desert, as it is written, He gave them bread from heaven to eat; Lord, evermore give us of this bread.” Our Saviour, to turn their appetite another way, maketh them this answer: “3 I am the Bread of Life; he that cometh to me shall not hunger; and he that believeth in me shall never thirst.”

8. An usual practice it is of Satan, to cast heaps of worldly baggage in our way, that whilst we desire to heap up gold as dust, we may be brought at the length to esteem vilely that spiritual bliss.SERM. VI. 9. Christ, in the sixth of Matthew1 , to correct this evil affection, putteth us in mind to lay up treasure for ourselves in heaven. The Apostle (1 Tim., third chapter), misliking the vanity of those women, which attired themselves more costly than beseemed the heavenly calling of such as professed the fear of God, willeth them to clothe themselves with 2 shamefastness and modesty, and to put on the apparel of good works. Taliter pigmentatæ, Deum habebitis amatorem,3 saith Tertullian. Put on righteousness as a garment; instead of civetc , have faith, which may cause a savour of life to issue from you, and God shall be enamoured, he shall be ravished with your beauty. These are the ornaments, and bracelets, and jewels, which inflame the love of Christ, and set his heart on fire upon his spouse. We see how he breaketh out in the Canticles at the beholding of this attire: “4 How fair art thou, and how pleasant art thou, O my love, in these pleasures!”

9. And perhaps St. Jude exhorteth us here not to build our houses, but ourselves, foreseeing by the Spirit of the Almighty which was with him, that there should be men in the last days like to those in the first, which should encourage and stir up each other to make brick, and to burn it in the fire, to build houses huge as cities, and towers as high as heaven, thereby to get them a name upon earth; men that should turn out the poor, and the fatherless, and the widow, to build places of rest for dogs and swine in their rooms; men that should lay houses of prayer even with thed ground, and make them stables where God’s people have worshipped before the Lord. Surely this is a vanity of all vanities, and it is much amongst men; a special sickness of this age. What it should mean I know not, except God have set them on work to provide fuel against that day, when the Lord Jesus shall shew himself from heaven with his mighty angels in flaming fire. What good cometh unto the owners of these things, saith Salomone , but only the beholding thereof with their eyes? “5 Martha, Martha, thou busiest thyself about many things; one thing is necessary.” Ye are too busy, my brethren, with timber and brick; they have chosen the better part, they have taken a better course, that build themselves.SERM. VI. 10. “1 Ye are the temples of the living God, as God hath said, I will dwell in them, and will walk in them; and they shall be my people, and I will be their God.”

10. Which of you will gladly remain or abide in a mishapen, a ruinous, or a broken house? And shall we suffer sin and vanity to drop in at our eyes, and at our ears, at every corner of our bodies, and of our souls, knowing that we are the temples of the Holy Ghost? Which of you receiveth a guest whom he honoureth, or whom he loveth, and doth not sweep his chamber against his coming? And shall we suffer the chamber of our hearts and consciences to lie full of vomiting, full of filth, full of garbage, knowing that Christ hath said, “2 I and my Father will come and dwell with you?” Is it meet for your oxen to lief in parlours, and yourselves to lodge in cribs? Or is it seemly for yourselves to dwell in your ceiled3 houses, and the house of the Almighty to lie waste, whose house ye are yourselves? Do not our eyes behold, how God every day overtaketh the wicked in their journeys, how suddenly they pop down into the pit? how God’s judgments for their crimes4 come so swiftly upon them, that they have not the leisure to cry, alas? how their life is cut off like a thread in a moment? how they pass like a shadow? how they open their mouths to speak, and God taketh them even in the midst of a vain or an idle word? and dare we for all this lief down, take our rest, eat our meat securely and carelessly in the midst of so great and so many ruins? Blessed and praised for ever and ever be his name, who perceiving of how senseless and heavy metal we are made, hath instituted in his Church a spiritual supper, and an holy communion to be celebrated often, that we might thereby be occasioned often to examine these buildings of ours, in what case they stand.The Sacrament of the Lord’s Supper. For sith God doth not dwell in temples which are unclean, sith a shrine cannot be a sanctuary unto him; and this supper is received as a seal unto us, that we are his house and his sanctuary; that his Christ is as truly united to me, and I to him, as my arm is united and knit unto my shoulder; that he dwelleth in me as verily as the elements of bread and wine abide within me;SERM. VI. 11, 12. which persuasion, by receiving these dreadful mysteries, we 1 profess ourselves to have, a due comfort, if truly; and if in hypocrisy, then woe worth us:—therefore ere we put forth our hands to take this blessed sacrament, we are charged to examine and to try our hearts whether God be in us of a truth or no: and if by faith and love unfeigned we be found the temples of the Holy Ghost, then to judge whether we have had such regard every one to our building, that the Spirit which dwelleth in us hath no way been vexed, molested, and grieved: or if it have, as no doubt sometimes it hath by incredulity, sometimes by breach of charity, sometimes by want of zeal, sometimes by spots of life, even in the best and most perfect amongst us: (for who can say, his heart is clean?) O then, to fly unto God by unfeigned repentance, to fall down before him in the humility of our souls, begging of him whatsoever is needful to repair our decays, before we fall into that desolation whereof the Prophet speaketh2 , saying, “Thy breach is great like the sea, who can heal thee?”

11. Receiving the Sacrament of the Supper of the Lord after this sort (you that are spiritual, judge what I speak) is not all other wine like the water of Marah, being compared to the cup which we bless? Is not manna like to gall, and our bread like to manna? Is there not a taste, a taste of Christ Jesus, in the heart of him that eateth? Doth not he which drinketh behold plainly in this cup, that his soul is bathed in the blood of the Lamb? O beloved in our Lord and Saviour Jesus Christ, if ye will taste how sweet the Lord is, if ye will receive the King of Glory, “build yourselves.”

12. Young men, I speak this to you, for ye are his house, because by faith ye are conquerors over Satan, and have overcome that evil. Fathers, I speak it also to you; ye are his house, because ye have known him, which is from the beginning. Sweet babes, I speak it even to you also; ye are his house, because your sins are forgiven you for his name’s sakeg . Matrons and sisters, I may not hold it from you; ye are also the Lord’s building, and, as St. Peter speaketh1 , “heirs of the grace of life,” as well as we.SERM. VI. 13, 14, 15. Though it be forbidden you to open your mouths in public assemblies, yet ye must be inquisitive in things concerning this building which is of God, with your husbands and friends at home; not as Dalila with Samsonh , but as Sara with Abraham; whose daughters ye are, whilst ye do well, and build yourselves.

13. Having spoken thus far of the exhortation, as whereby we are called upon to edify and build ourselves; it remaineth now, that we consider the thing prescribed, namely, wherein we must be built. This prescription standeth also upon two points, the thing prescribed, and the adjuncts of the thing. And that is, our most pure and holy faith.

14. The thing prescribed is faith. For as in a chain, which is made of many links, if you pull the first, you draw the rest; and as in a ladder of many staves, if you take away the lowest, all hope of ascending to the highest will be removed: so, because all the precepts and promises in the law and in the Gospel do hang upon this, Believe; and because the last of the graces of God doth so follow the first, that he glorifieth none, but whom he hath justified, nor justifieth any, but whom he hath called to a true, effectual, and lively faith in Christ Jesus; therefore St. Jude exhorting us to build ourselves, mentioneth here expressly only faith, as the thing wherein we must be edified; for that faith is the ground and the glory of all the welfare of this building.

15. “Ye are not strangers and foreigners, but citizens with the saints, and of the household of God,” saith the Apostle2 , and are built upon the foundation of the Prophets and Apostles, Jesus Christ himself being the chief cornerstone, in whom all the building being coupled together, groweth unto an holy temple in the Lord, in whom ye also are built together to be the habitation of God by the Spirit.” And we are the habitation of God by the Spirit, if we believe. For it is written3 , “Whosoever confesseth that Jesus is the Son of God, in him God dwelleth, and he in God.” The strength of this habitation is great, it prevaileth against Satan, it conquereth sin, it hath death in derision; neither principalities nor powers can throw it down;SERM. VI. 16. it leadeth the world captive, and bringeth every enemyi that riseth up against it to confusion and shame, and all by faith; for “this is the victory that overcometh the world, even our faith. Who is it that overcometh the world, but he which believeth that Jesus is the Son of God1 ?”

16. The strength of every building, which is of God, standeth not in any man’s arms or legs; it is only in our faith, as the valour of Samson lay only in his hair. This is the reason, why we are so earnestly called upon to edify ourselves in faith. Not as if this bare action of our minds, whereby we believe the Gospel of Christ, were able in itself, as of itself, to make us unconquerable, and invincible, like stones, which abide in the building for ever, and fall not out. No, it is not the worthiness of our believing, it is the virtue of him in whom we believe, by which we stand sure, as houses that are builded upon a rock. He is a wise man which hath builded his house upon a rock; for he hath chosen a good foundation, and no doubt his house will stand. But how shall it stand? Verily, by the strength of the rock which beareth it, and by nothing else2 . Our fathers, whom God delivered out of the land of Egypt, were a people that had no peers amongst the nations of the earth, because they were built by faith upon the rock, which rock is Christ. “And the rock,” saith the Apostle in the First to the Corinthians, the tenth chapter3 , “did follow themk .” Whereby we learn not only this, that being built by faith on Christ as on a rock, and grafted into him as into an olive, we receive all our strength and fatness from him; but also, that this strength and fatness of ours ought to be no cause why we should be highminded, and not work out our salvation with a reverentl trembling, and holy fear. For if thou boastest thyself of thy faith, know this, that Christ chose his Apostles, his Apostles chose not him; that Israel followed not the rock, but the rock followed Israel; and that thou bearest not the root, but the root thee4 . So that every heart must this think, and every tongue must thus speak, “Not unto us, O Lord, not unto us,” nor unto any thing which is within us, but unto thy name only, only to thy name belongeth all the praise of all the treasures and riches of every temple which is of God.SERM. VI. 17, 18, 19. This excludeth all boasting and vaunting of our faith.

17. But this must not make us careless to edify ourselves in faith. It is the Lord that delivereth men’s souls from death, but not except they put their trust in his mercy. It is God that hath given us eternal life, but no otherwise than thus, If we believe in the name of the Son of God; for he that hath not the Son of God, hath not life1 . It was the Spirit of the Lord which came upon Samson, and made him strong to tear a lion, as a man would rent a kind; but his strength forsook him, and he became like other men when the razor had touched his head. It is the power of God whereby the faithful “have subdued kingdoms, wrought righteousness, obtained the promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword2 :” but take away their faith, and doth not their strength forsake them? are they not like unto other men?

18. If ye desire yet farther to know how necessary and needful it is that we edify and build up ourselves in faith, mark the words of the blessed Apostles3 : “Without faith it is impossible to please God.” If I offer unto God all the sheep and oxen that are in the world; if all the temples that were builded since the days of Adam till this hour, were of my foundation; if I break my very heart with calling upon God, and wear out my tongue with preaching; if I sacrifice my body and my soul unto him, “and have no faith,” all this availeth nothing. “Without faith it is impossible to please God.”No pleasing of God without faith. Our Lord and Saviour therefore being asked in the sixth of St. John’s Gospel, “What shall we do that we might work the works of God?” maketh answer, “This is the work of God, that ye believe in him whom he hath sent4 .”

19. That no work of ours, no building of ourselves in any thing can be available or profitable unto us, except we be edified and built in faith, what need we to seek about for long proof? Look upon Israel, once the very chosen and peculiar of God, to whom the adoption of the faithful, and the glory of Cherubins, and the covenants of mercy, and the law of Moses, and the service of God, and the promises of Christ were made impropriate, who not only were the offspring of Abraham, father unto all them which do believe, but Christ their offspring, which is God to be blessed for evermore.SERM. VI. 20.

20. Consider this people, and learn what it is to build yourselves in faith. They were the Lord’s vine: “1 He brought it out of Egypt, he threw out the heathen from their places, that it might be planted; he made room for it, and caused it to take root, till it had filled the earth; the mountains were covered with the shadow of it, and the boughs thereof were as the goodly cedars. She stretched out her branches unto the sea, and her boughs unto the river.” But, when God having sent both his servants and his Son to visit this vine, they neither spared the one, nor received the other, but stoned the prophets, and crucified the Lord of glory which came unto them; then began the curse of God to come upon them, even the curse whereof the prophet David hath spoken2 , saying, “Let their table be made a snare, and a net, and a stumblingblock, even for a recompense unto them, let their eyes be darkened, that they do not see, bow down their backs for ever,” keep them down. And sithencem the hour that the measure of their infidelity was first made up, they have been spoiled with wars, eaten up with plagues, spent with hunger and famine; they wander from place to place, and are become the most base and contemptible people that are under the sun. Ephraim, which before was a terror unto nations, and they trembled at his voice, is now by infidelity so vile, that he seemeth as a thing cast out, to be trampled under men’s feet. In the midst of these desolations they cry, “3 Return, we beseech thee, O God of hosts, look down from heaven, behold and visit this vine:” but their very prayers are turned into sin, and their cries are no better than the lowing of beasts before him. “Well,” saith the Apostle4 , “by their unbelief they are broken off, and thou dost stand by thy faith. Behold therefore the bountifulness and severity of God; towards them severity, because they have fallen, bountifulness towards thee, if thou continue in his bountifulness, or else thou shalt be cut off.” If they forsake their unbelief and be grafted in again, and we at any time for the hardness of our hearts be broken off, it will be such a judgment as will amaze all the powers and principalities which are above.SERM. VI. 21, 22. Who hath searched the counsel of God concerning this secret? and who doth not see, that Infidelity doth threaten Lo-ammi1 unto the Gentiles, as it hath brought Lo-ruchama2 upon the Jews? It may be that these words seem dark unto you. But the words of the Apostle, in the eleventh to the Romans, are plain enough; “3 If God have not spared the natural branches, take heed, take heed, lest he spare not thee.” Build thyself in faith. Thus much of the thing which is prescribed, and wherein we are exhorted to edify ourselves. Now consider the conditions and properties which are in this place annexed unto faith. The former of them (for there are but two) is this, Edify yourselves in your faith.

21. A strange and a strong delusion it is wherewith the Man of Sin hath bewitched the world; a forcible spirit of error it must needs be, which hath brought men to such a senseless and unreasonable persuasion as this is, not only that men clothed with mortality and sin, as we ourselves are, can do God so much service, as shall be able to make a full and perfect satisfaction before the tribunal seat of God for their own sins, yea a great deal more than is sufficient for themselves; but also that a man at the hands of a bishop or a pope, for such or such a price, may buy the overplus of other men’s merits, purchase the fruits of other men’s labours, and build his soul by another man’s faith. Is not this man drowned in the gall of bitterness? Is his heart right in the sight of God? Can he have any part or fellowship with Peter, and with the successors of Peter, who thinketh so vilely of building the precious temples of the Holy Ghost? Let his money perish with him, and he with it, because he judgeth that the gift of God may be sold for money.

22. But, beloved in the Lord, deceive not yourselves, neither suffer ye yourselves to be deceived: ye can receive no more ease nor comfort for your souls by another man’s faith, than warmth for your bodies by another man’s clothes, or sustenance by the bread which another doth eat.SERM VI. 23, 24, 25. The just shall live by his own faith. “Let a saint, yea a martyr content himself, that he hath cleansed himself of his own sins1 ,” saith Tertullian. No saint or martyr can cleanse himself of his own sins. But if so be a saint or a martyr can cleanse himself of his own sins, it is sufficient that he can do it for himself. Did ever any man by his death deliver another man from death, except only the Son of God? He indeed was able to safe-conduct2 a thief from the cross to paradise: for to this end he came, that being himself pure from sin, he might obey for sinners. Thou which thinkest to do the like, and supposest that thou canst justify another by thy righteousness, if thou be without sin, then lay down thy life for thy brother; die for me. But if thou be a sinner, even as I am a sinner, how can the oil of thy lamp be sufficient both for thee and for me? Virgins that are wise, get ye oil, while ye have day, into your own lamps. For out of all peradventure, others, though they would, can neither give nor sell. Edify yourselves in your own most holy faith. And let this be observed for the first property of that wherein we ought to edify ourselves.

23. Our faith being such, is that indeed which St. Jude doth here term faith: namely, a thing most holy. The reason is this; we are justified by faith: for Abraham believed, and this was imputed unto him for righteousness. Being justified, all our iniquities are covered; God beholdeth us in the righteousness which is imputed, and not in the sins which we have committed.

24. It is true we are full of sin, both original and actual; whosoever denieth it is a double sinner, for he is both a sinner and a liar. To deny sin, is most plainly and clearly to prove it; because he that saith he hath no sin, lieth, and by lying proveth that he hath sin.

25. But imputation of righteousness hath covered the sins of every soul which believeth; God by pardoning our sin hath taken it away: so that now, although our transgressions be multiplied above the hairs of our head, yet being justified, we are as free and as clear as if there were no one spot or stain of any uncleanness in us.SERM. VI. 26, 27, 28. For it is God that justifieth; “and who shall lay any thing to the charge of God’s chosen?” saith the Apostle in the eighth chapter to the Romans.

26. Now sin being taken away, we are made the righteousness of God in Christ. For David speaking of this righteousness, saith1 , “Blessed is the man whose iniquities are forgiven.” No man is blessed, but in the righteousness of God: every man whose sin is taken away is blessed; therefore every man whose sin is covered, is made the righteousness of God in Christ. This righteousness doth make us to appear most holy, most pure, most unblamable before him.

27. This then is the sum of that which I say: faith doth justify; justification washeth away sin; sin removed, we are clothed with the righteousness which is of God; the righteousness of God maketh us most holy. Every of these I have proved by the testimony of God’s own mouth. Therefore I conclude, that faith is that which maketh us most holy; in consideration whereof, it is called in this place, “Our most holy faith.”

28. To make a wicked and a sinful man most holy through his believing, is more than to create a world of nothing. Our faith most holy! Surely, Salomonn could not shew the queen of Saba so much treasure in all his kingdom, as is lapt up in these words. O that our hearts were stretched out like tents, and that the eyes of our understanding were as bright as the sun, that we might throughly know the riches of the glorious inheritance of saints, and what is the exceeding greatness of his power towards us, whom he accepteth for pure, and most holy, through our believing! O that the Spirit of the Lord would give this doctrine entrance into the stony and brazen heart of the Jew2 , which followeth the law of righteousness, but cannot attain unto the righteousness of the law! Wherefore? saith the Apostle. They seek righteousness, and not by faith. Wherefore they stumble at Christ, they are bruised, shivered to pieces as a ship that hath run herself upon a rock. O that God would cast down the eyes of the proud, and humble the souls of the high-minded,SERM. VI. 29. that they might at the length abhor the garments of their own flesh, which cannot hide their nakedness, and put on the faith of Christ Jesus, as he did put it on, which hath said, “1 Doubtless I think all things but loss, for the excellent knowledge sake of Christ Jesus my Lord, for whom I have counted all things loss, and do judge them to be dung, that I might win Christ, and might be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, even the righteousness which is of God through faith.” O that God would open the ark of mercy, wherein this doctrine lieth, and set it wide before the eyes of poor afflicted consciences, which fly up and down upon the water of their afflictions, and can see nothing but only the gulf and deluge of their sins, wherein there is no place for them to rest their feet. The God of pity and compassion give you all strength and courage, every day, and every hour, and every moment, to build and edify yourselves in this most pure and holy faith. And thus much both of the thing prescribed in this exhortation, and also of the properties of the thing, “Build yourselves in your most holy faith.” I would come to the next branch, which is of prayer; but I cannot lay this matter out of my hands, till I have added somewhat for the applying of it both to others and to ourselves.

29. For your better understanding of matters contained in this exhortation, “Build yourselves,” you must note, that every church and congregation doth consist of a multitude of believers, as every house is built of many stones. And although the nature of the mystical body of the church be such, that it suffereth no distinction in the invisible members, but whether it be Paul or Apollos, prince or prophet, he that is taught, or he that teacheth, all are equally Christ’s, and Christ is equally theirs: yet in the external administration of the church of God, because God is not the author of confusion, but of peace, it is necessary that in every congregation there be a distinction, if not of inward dignity, yet of outward degree; so that all are saints, or seem to be saints, and should be as they seem. But are all Apostles? If the whole body were an eye, where were then the hearing?SERM. VI. 30, 31. God therefore hath given some to be Apostles, and some to be Pastors, &c. for the edification of the body of Christ. In which work we are God’s labourers, saith the Apostle, and ye are God’s husbandry, and God’s building.

30. The Church, respected with reference unto administration ecclesiastical, doth generally consist but of two sorts of men, the labourers and the building; they which are ministered unto, and they to whom the work of the ministry is committed; pastors, and the flock over whom the Holy Ghost hath made them overscers. If the guide of a congregation, be his name or his degree whatsoever, be diligent in his vocation, feeding the flock of God which dependeth upon him, caring for it, “1 not by constraint, but willingly; not for filthy lucre, but of a ready mind;” not as though he would tyrannize over God’s heritage, but as a pattern unto the flock, wisely guiding them: if the people in their degree do yield themselves framable to the truth, not like rough stone or flint, refusing to be smoothed and squared for the building: if the magistrate do carefully and diligently survey the whole order of the work, providing by statutes and laws, and bodily punishments, if need require, that all things may be done according to the rule which cannot deceive, even as Moses provided that all things might be done according to the pattern which he saw in the Mount; there the words of this exhortation are truly and effectually heard. Of such a congregation every man will say, “Behold a people that are wise, a people that walk in the statutes and ordinances of their God, a people full of knowledge and understanding, a people that have skill in building themselves.” Where it is otherwise, there, “as by slothfulness the roof doth decay;” and as by “idleness of hands the house droppeth thorougho ,” as it is in the tenth of Ecclesiastes, verse 18, so first one piece, and then another of their building shall fall away, till there be not a stone left upon a stone.

31. We see how fruitless this exhortation hath been to such as bend all their travail only to build and manage a Papacy upon earth, without any care in the world of building themselves in their most holy faith.SERM. VI. 32, 33. God’s people have inquired at their mouths, “What shall we do to have eternallyp life?” Wherein shall we build and edify ourselves? And they have departed home from their prophets, and from their priests, laden with doctrines which are precepts of men; they have been taught to tire out themselves with bodily exercise: those things are enjoined them, which God did never require at their hands, and the things he doth require are kept from them; their eyes are fed with pictures, and their ears filled with melody, but their souls do wither, and starve, and pine away: they cry for bread, and behold stones are offered them; they ask for fish, and see they have scorpions in their hands. Thou seest, O Lord, that they build themselves, but not in faith; they feed their children, but not with food: their rulers say with shame, Bring, and not build. But God is righteous; their drunkenness stinketh, their abominations are known, their madness is manifest, the wind hath bound them up in her wings, and they shall be ashamed of their doings. “1 Ephraim,” saith the Prophet, “is joined to idols, let him alone.” I will turn me, therefore, from the priests, which do minister unto idols, and apply this exhortation to them whom God hath appointed to feed his chosen in Israel.

32. If there be any feeling of Christ, and drop of heavenly dew, or any spark of God’s good Spirit within you, stir it up, be careful to build and edify, first yourselves, and then your flocks, in this most holy faith.

33. I say, first yourselves; for, he which will set the hearts of other men on fire with the love of Christ, must himself burn with love. It is want of faith in ourselves, my brethren, which maketh us retchless2 in building others. We forsake the Lord’s inheritance, and feed it not. What is the reason of this? Our own desires are settled where they should not be. We ourselves are like those women which have a longing to eat coals, and lime, and filth; we are fed, some with honour, some with ease, some with wealth; the gospel waxeth lothsomeq and unpleasant in our taste; how should we then have a care to feed others with that which we cannot fancy ourselves?SERM. V. 34. If faith wax cold and slender in the heart of the prophet, it will soon perish from the ears of the people. The Prophet Amos speaketh of a famine, saying, “1 I will send a famine in the land, not a famine of bread, nor a thirst of water, but of hearing the word of the Lord. Men shall wander from sea to sea, and from the north unto the east shall they run to and fro, to seek the word of the Lord, and shall not find it.” “2 Judgment must begin at the house of God,” saith Peter. Yea, I say, at the sanctuary of God this judgment must begin. This famine must begin at the heart of the prophet. He must have darkness for a vision, he must stumble at noon-day3 , as at the twilight, and then truth shall fall in the midst4 of the streets; then shall the people wander from sea to sea, and from the north unto the east shall they run to and fro, to seek the word of the Lord.

34. In the second of Haggai, “5 Speak now,” saith God to his prophet, “speak now to Zerubbabel, the son of Shealtiel, prince of Judah, and to Jehoshua, the son of Jehozadak the high priest, and to the residue of the people, saying, Who is left among you that saw this house in her first glory, and how do you see it now? Is not this house in your eyes, in comparison of it, as nothing?” The prophet would have all men’s eyes turned to the view of themselves, every sort brought to the consideration of their present state. This is no place to shew what duty Zerubbabel or Jehoshua doth owe unto God in this respect. They have, I doubt not, such as put them hereof in remembrance. I ask of you, which are a part of the residue of God’s elect and chosen people, Who is there amongst you that hath taken a survey of the house of God, as it was in the days of the blessed Apostles of Jesus Christ? Who is there amongst you that hath seen and considered this holy temple in her first glory? And how do you see it now? Is it not in comparison of the other almost as nothing6 ? When ye look upon them that have undertaken the charge of your souls, and know how far these are for the most part grown out of kind, how few there be that tread the steps of their ancient predecessors, ye are easily filled with indignation, easily drawn unto these complaints, wherein the difference of present from former times is bewailed, easily persuaded to think of them that lived to enjoy the days which now are gone1 , “Surely they were happy in comparison of us that have succeeded them:SERM. VI. 34. were not their bishops men unreprovable, wise, righteous, holy, temperate, well reported of, even of those which were without? Were not their pastors, guides, and teachers, able and willing to exhort with wholesome doctrine, and to improve2 which gainsaid the truth? had they priests made of the refuse of the people? were men, like to the children which were in Ninevehr , unable to discern between the right hand and the left, presented to the charge of their congregation? did their teachers leave their flocks, over which the Holy Ghost had made them overseers? did their prophets enter upon holy things as spoils, without a reverend calling? were their leaders so unkindly affected towards them, that they could find in their hearts to sell them as sheep or oxen, not caring how they made them away?” But, beloved, deceive not yourselves. Do the faults of your guides and pastors offend you? It is your fault if they be thus faulty. Nullus, qui malum rectorem patitur, eum accuset; quia sui fuit meriti perversi pastoris subjacere ditioni, saith St. Gregory3 ; “Whosoever thou art whom the inconvenience of an evil governor doth press, accuse thyself, and not him: his being such is thy deserving.” “4 O ye disobedient children, turn again,” saith the Lord, “and then will I give you pastors according to mine own heart, which shall feed you with knowledge and understanding.” So that the only way to repair all ruins, breaches, and offensive decays, in others, is to begin reformation at yourselves. Which that we may all sincerely, seriously, and speedily do, God the Father grant for his Son our Saviour Jesus’ sake, unto whom, with the Holy Ghost, three Persons, one eternal and everlasting God, be honour, and glory, and praise, for ever. Amen.

A SERMON, FOUND AMONG THE PAPERS OF BISHOP ANDREWS.

SERM. VII.AS all the creatures of God, which attain their highest perfection by process of time, are in their first beginning raw; so man, in the end of his race the perfectest, is at his entrance thereunto the weakest, and thereby longer enforced to continue a subject for other men’s compassions to work upon voluntarily, without any other persuader, besides their own secret inclination, moving them to repay to the common stock of humanity such help, as they know that themselves before must needs have borrowed; the state and condition of all flesh being herein alike. It cometh hereby to pass, that although there be in us, when we enter into this present world, no conceit or apprehension of our own misery, and for a long time after no ability, as much as to crave help or succour at other men’s hands; yet through his most good and gracious providence, which feedeth the young, even of feathered fowls and ravens, (whose natural significations of their necessities are therefore termed in Scripture “prayers and invocations1 ” which God doth hear), we amongst them, whom he values at a far higher rate than millions of brute creatures, do find by perpetual experience daily occasions given unto every of us, religiously to acknowledge with the Prophet David1 , “Thou, O Lord, from our birth hast been merciful unto us,” we have tasted thy goodness, hanging even at our mothers’ breasts.SERM. VII. 1. That God, which during infancy preserveth us without our knowledge, teacheth us at years of discretion how to use our own abilities for procurement of our own good.

“Ask, and it shall be given you; seek, and you shall find; knock, and it shall be opened unto you.” For whosoever doth ask, shall receive; whosoever doth seek, shall find; the door unto every one which knocks shall be opened.

In which words we are first commanded to “ask,” “seek,” and “knock:” secondly, promised grace answerable unto every of these endeavours; asking, we shall have; seeking, we shall find; knocking, it shall be opened unto us: thirdly, this grace is particularly warranted, because it is generally here averred, that no man asking, seeking, and knocking, shall fail of that whereunto his serious desire tendeth.

1. Of asking or praying I shall not need to tell you, either at whose hands we must seek our aid, or to put you in mind that our hearts are those golden censers from which the fume of this sacred incense must ascend. For concerning the one, you know who it is which hath said, “Call upon me2 ;” and of the other, we may very well think, that if any where, surely first and most of all in our prayers, God doth make his continual claim, Fili, da mihi cor tuum3 , Son let me never fail in this duty to have thy heart.

Against invocation of any other than God alone, if all arguments else should fail, the number whereof is both great and forcible, yet this very bar and single challenge might suffice; that whereas God hath in Scripture delivered us so many patterns for imitation when we pray, yea, framed ready to our hands in a manner all, for suits and supplications, which our condition of life on earth may at any time need, there is not one, no not one to be found, directed unto angels, saints, or any, saving God alone. So that, if in such cases as this we hold it safest to be led by the best examples that have gone before, when we see what Noah, what Abraham, what Moses, what David, what Daniel, and the rest did; what form of prayer Christ himself likewise taught his Church, and what his blessed Apostles did practise; who can doubt but the way for us to pray so as we may undoubtedly be accepted, is by conforming our prayers to theirs, whose supplications we know were acceptable?

Whoso cometh unto God with a gift, must bring with him a cheerful heart, because he loveth hilarem datorem1 , a liberal and frank affection in giving. Devotion and fervency addeth unto prayers the same that alacrity doth unto gifts; it putteth vigour and life in them. Prayer proceedeth from want, which being seriously laid to heart, maketh suppliants always importunate; which importunity our Saviour Christ did not only tolerate in the woman of Canaan (Matth. xv.), but also invite and exhort thereunto, as the parable of the wicked judge sheweth (Luke xiii).

Our fervency sheweth us sincerely affected towards that we crave: but that which must make us capable thereof, is an humble spirit; for God doth load with his grace the lowly, when the proud he sendeth empty away: and therefore to the end that all generations of the world might know how much it standeth them upon to beware of all lofty and vain conceits when we offer up our supplications before him, he hath in the Gospel both delivered this caveat, and left it by a special chosen parable exemplified. 2 The Pharisee and publican having presented themselves in one and the same place, the temple of God, for performance of one and the same duty, the duty of prayer, did notwithstanding, in that respect only, so far differ the one from the other, that our Lord’s own verdict of them remaineth as (you know) on record, “They departed home,” the sinful publican, through humility of prayer, just; the just Pharisee, through pride, sinful. So much better doth he accept of a contrite peccavi, than of an arrogant Deo gratias.

Asking is very easy, if that were all God did require: but because there were means which his providence hath appointed for our attainment unto that which we have from him, and those means now and then intricated, such as require deliberation, study, and intention of wit; therefore he which emboldeneth to ask, doth after invocation exact inquisition; a work of difficulty. The baits of sin every where open, ready always to offer themselves; whereas that which is precious, being hid, is not had but by being sought. Præmia non ad magna pervenitur nisi per magnos labores, Bernard: straitness and roughness are qualities incident unto every good and perfect way. What booteth it to others that we wish them well, and do nothing for them? As little ourselves it must needs avail, if we pray and seek not. To trust to labour without prayer, it argueth impiety and profaneness; it maketh light of the providence of God: and although it be not the intent of a religious mind, yet it is the fault of those men whose religion wanteth light of mature judgment to direct it, when we join with our prayer slothfulness and neglect of convenient labour. He which hath said, “If any man lack wisdom, let him ask”—hath in like sort commanded also to seek wisdom, to search for understanding as for treasure. To them which did only crave a seat in the kingdom of Christ, his answer, as you know, in the Gospel, was this1 ; To sit at my right hand and left hand in the seat of glory is not a matter of common gratuity, but of Divine assignment from God. He liked better of him which inquired, “2 Lord, what shall I do that I may be saved?” and therefore him he directeth the right and ready way, “Keep the commandments.”

I noted before unto you certain special qualities belonging unto you that ask: in them that seek there are the like: [in] which we may observe it is with many as with them of whom the Apostle speaketh3 , they “are alway learning, and never able to come to the knowledge of the truth.” Ex amore non quærunt, saith Bernard; they seek because they are curious to know, and not as men desirous to obey. It was distress and perplexity of mind which made them inquisitive, of whom St. Luke in the Acts4 reporteth, that sought counsel and advice with urgent solicitation; Men and brethren, sith God hath blessed you with the spirit of understanding above others, hide not from miserable persons that which may do them good; give your counsel to them that need and crave it at your hands, unless we be utterly forlorn; shew us, teach us, what we may do and live. That which our Saviour doth say of prayer in the open streets, of causing trumpets to be blown before us when we give our alms, and of making our service of God a means to purchase the praise of men, must here be applied to you, who never seek what they ought, but only when they may be sure to have store of lookers on. “On my bed,” saith the Canticles1 , “there did I seek whom my soul doth love.” When therefore thou resolvest thyself to seek, go not out of thy chamber into the streets, but shun that frequency which distracteth; single thyself from thyself, if such sequestration may be attained. When thou seekest, let the love of obedience, the sense and feeling of thy necessity, the eye of singleness and sincere meaning guide thy footsteps, and thou canst not slide.

You see what it is to ask and seek; the next is “knock.” There is always in every good thing which we ask, and which we seek, some main wall, some barred gate, some strong impediment or other objecting itself in the way between us and home; for removal whereof, the help of stronger hands than our own is necessary. As therefore asking hath relation to the want of good things desired, and seeking to the natural ordinary means of attainment thereunto; so knocking is required in regard of hindrances, lets, or impediments, which are doors shut up against us, till such time as it please the goodness of Almighty God to set them open: in the mean while our duty here required is to knock. Many are well contented to ask, and not unwilling to undertake some pains in seeking; but when once they see impediments which flesh and blood doth judge invincible, their hearts are broken. Israel in Egypt, subject to miseries of intolerable servitude, craved with sighs and tears deliverance from that estate, which then they were fully persuaded they could not possibly change, but it must needs be for the better. Being set at liberty, to seek the land which God had promised unto their fathers did not seem tedious or irksome unto them: this labour and travel they undertook with great alacrity, never troubled with any doubt, nor dismayed with any fear, till at the length they came to knock at those brazen gates, the bars whereof, as they have no means, so they had no hopes, to break asunder. Mountains on this hand, and the roaring sea before their faces; then all the forces that Egypt could make, coming with as much rage and fury as could possess the heart of a proud, potent, and cruel tyrant: in these straits, at this instant, Oh, that we had been so happy as to die where before we lived a life, though toilsome, yet free from such extremities as now we are fallen into! Is this the milk and honey that hath been so spoken of? Is this the paradise in description whereof so much glosing and deceiving eloquence hath been spent? Have we after four hundred and thirty years left Egypt to come to this? While they are in the midst of their mutinous cogitations, Moses with all instancy beateth, and God with the hand of his omnipotency casteth open the gates before them, maugre even their own infidelity and despair. It was not strange then; nor that they afterward stood in like repining terms: for till they came to the very brink of the river Jordan, the least cross accident, which lay at any time in their way, was evermore unto them a cause of present recidivation and relapse. They having the land in their possession, being seated in the heart thereof, and all their hardest encounters past, Joshua and the better sort of their governors, who saw the wonders which God had wrought for the good of that people, had no sooner ended their days, but first one tribe, then another, in the end all, delighted in ease; fearful to hazard themselves in following the conduct of God, weary of passing so many strait and narrow gates, [they] condescended to ignominious conditions of peace, joined hands with infidels, forsook Him which had been always the Rock of their salvation, and so had none to open unto them, although their occasions of knocking were great afterward, moe and greater than before. Concerning Issachar, the words of Jacob, the father of all the patriarchs, were these; “Issachar, though bonny and strong enough unto any labour, doth couch notwithstanding as an ass under all burdens; he shall think with himself that rest is good, and the land pleasant; he shall in these considerations rather endure the burden and yoke of tribute, than cast himself into hazard of war1 .” We are for the most part all of Issachar’s disposition, we account ease cheap, howsoever we buy it. And although we can happily [i.e. haply] frame ourselves sometimes to ask, or endure for a while to seek;SERM. VII. 2. yet loth we are to follow a course of life, which shall too often hem us about with those perplexities, the dangers whereof are manifestly great.

But of the duties here prescribed of asking, seeking, knocking, thus much may suffice. The promises follow which God hath made.

2. “Ask and receive, seek and find, knock and it shall be opened unto you.” Promises are made of good things to come; and such, while they are in expectation, have a kind of painfulness with them; but when the time of performance and of present fruition cometh, it bringeth joy.

Abraham did somewhat rejoice in that which he saw would come, although knowing that many ages and generations must first pass: their exultation far greater, who beheld with their eyes, and embraced in their arms, Him which had been before the hope of the whole world. We have found that Messias; have seen the salvation: “Behold here the Lamb of God, which taketh away the sins of the world1 .” These are speeches of men not comforted with the hope of that they desire, but rapt with admiration at the view of enjoyed bliss.

As oft therefore as our case is the same with the prophet David’s; or that experience of God’s abundant mercy towards us doth wrest from our mouths the same acknowledgments which it did from his, “I called on the name of the Lord, and he hath rescued his servant: I was in misery, and he saved me: Thou, Lord, hast delivered my soul from death, mine eyes from tears, and my feet from falling2 :” I have asked and received, sought and found, knocked and it hath been opened unto me: can there less be expected at our hands, than to take the Cup of Salvation, and bless, magnify, and extol the mercies heaped upon the heads of the sons of men? Are we in the case of them, who as yet do only ask and have not received? It is but attendance a small time, we shall rejoice then; but how? we shall find, but where? it shall be opened, but with what hand? To all which demands I must answer.

Use the words of our Saviour Christ;SERM. VII. 3.Quid hoc ad te1? what are these things unto us? Is it for us to be made acquainted with the way he hath to bring his counsel and purposes about? God will not have great things brought to pass, either altogether without means, or by those means altogether which are to our seeming probable and likely. Not without means, lest under colour of repose in God we should nourish at any time in ourselves idleness: not by the mere ability of means gathered together through our own providence, lest prevailing by helps which the common course of nature yieldeth, we should offer the sacrifice of thanksgiving for whatsoever prey we take to the nets which our fingers did weave2 ; than which there cannot be to Him more intolerable injury offered. Vere et absque dubio, saith St. Bernard, hoc quisque est pessimus, quo optimus, si hoc ipsum quo est optimus adscribat sibi3 ; the more blest, the more curst, if we make his graces our own glory, without imputation of all to him; whatsoever we have we steal, and the multiplication of God’s favours doth but aggravate the crime of our sacrilege. He, knowing how prone we are to unthankfulness in this kind, tempereth accordingly the means, whereby it is his pleasure to do us good. This is the reason why God would neither have Gideon to conquer without an army, nor yet to be furnished with too great an host. This is the cause why, as none of the promises of God do fail, so the most are in such sort brought to pass, that, if we after consider the circuit, wherein the steps of his providence have gone, the due consideration thereof cannot choose but draw from us the selfsame words of astonishment, which the blessed Apostle hath: “O the depth of the riches of the wisdom of God! how unsearchable are his counsels, and his ways past finding out4 !” Let it therefore content us always to have his word for an absolute warrant; we shall receive and find in the end; it shall at length be opened unto you: however, or by what means, leave it to God.

3. Now our Lord groundeth every man’s particular assurance touching this point upon the general rule and axiom of his providence, which hath ordained these effects to flow and issue out of these causes; gifts of suits, finding out of seeking, help out of knocking: a principle so generally true, that on his part it never faileth.

For why? it is the glory of God to give; his very nature delighteth in it; his mercies in the current, through which they would pass, may be dried up, but at the head they never fail. Men are soon weary both of granting and of hearing suits, because our own insufficiency maketh us still afraid, lest by benefiting of others we impoverish ourselves. We read of large and great proffers, which princes in their fond and vain-glorious moods have poured forth: as that of Herod; and the like of Ahasuerus in the Book of Hester. “Ask what thou wilt, though it reach to the half of my kingdom, I will give it thee1 :” which very words of profusion do argue, that the ocean of no estate in this world doth so flow, but it may be emptied. He that promiseth half of his kingdom, foreseeth how that being gone, the remainder is but a moiety of that which was. What we give we leave; but what God bestoweth benefiteth us, and from him it taketh nothing: wherefore in his propositions there are no such fearful restraints; his terms are general in regard of making, “Whatsoever ye ask the Father in my name2 ;” and general also in respect of persons, “whosoever asketh, whosoever seeketh.” It is true, St. James saith3 , “Ye ask, and yet ye receive not, because you ask amiss;” ye crave to the end ye might have to spend upon your lusts. The rich man sought heaven, but it was then, when he felt hell. The virgins knocked in vain, because they overslipped their opportunity; and when the time was to knock, they slept: but Quærite Dominum dum inveniri potest4 , perform these duties in their due time and due sort. Let there, on our part, be no stop, and the bounty of God we know is such, that he granteth over and above our desires. Saul sought an ass, and found a kingdom. Solomon named wisdom, and God gave Solomon wealth also, by way of surpassing. “Thou hast prevented thy servant with blessings5 ,” saith the prophet David. “He asked life, and thou gavest him long life, even for ever and ever.” God a giver; “He giveth liberally, and upbraideth none in any wise1 :” and therefore he better knoweth than we the best times, and the best means, and the best things, wherein the good of our souls consisteth.

GLOSSARY.

Incorporating Mr. Furnivall’s Glossary.

A.

Abate (an opinion), II. vi. 3.

abidden, V. lxxxi. 6.

ableness, V. App. 1. 1.

abroach, to set, V. ii. 2: Serm. II. 26, p. 522.

absolute (= perfect), II. vi. 1: V. lxxvi. 9: Serm. II. 31.

accidents, I. viii. 5; VIII. i. 5.

addle speech, III. viii. 10.

adjoin, I. x. 15.

adunited, VIII. i. 6.

affect, I. v. 2; x. 4.

affiance, V. lxv. 20.

afford, V. lxxv. 3.

after-meal, Serm. II. p. 488.

after-wit, VI. vi. 11.

agnize, V. lxxi. 11.

agree unto, VIII. iv. 6.

ancient, the, V. xxxvii. 2; xxxix. 5; xli. 2; xlii. 13; xlv. 1, etc.

ancient (plural), V. lxi. 1.

ancients = elders, IV. xiii. 9.

antichristianity, IV. iii. 2: Serm. II. 27.

“anvil, strike on this,” V. lxi. 3; lxv. 7.

apostata, III. i. 12 (1st ed.): VI. vi. 15.

appale (? = appal), Serm. I. p. 481: Serm. III. p. 606.

apparance, V. xii. 1; lx. 6 (1st ed.): Serm. II. 11.

apparency, V. lx. 6.

apparent (= manifest), VII. v. 4.

apparently (= manifestly), I. xiv. 1: IV. i. 1: V. xxii. 20.

appendent, III. iii. 4.

appliable, Pref. viii. 7: V. lv. 8.

art, word of, V. xviii. 1.

ascertain, I. xvi. 5: VI. vi. 17.

assay (noun), V. lxxi. 2.

assecure, V. lxii. 19.

assecured, V. lxii. 19: VI. vi. 1.

assoil, VI. vi. 5, 12.

attendance (= waiting), Serm. VII. p. 706.

attendancy, VII. xx. 4.

available, I. x. 8: II. vii. 8.

awe (= protection), VII. xxiv. 22.

B.

Bag and baggage, II. v. 7.

baggage, Serm. VI. p. 684.

bane (verb), V. xv. 2.

battle (adj.), V. iii. 4, vid. note 2.

bear in hand, VI. vi. 13.

beat on, II. iv. 3: V. ii. 1.

befool, V. lxxvii. 5.

behoveful, I. viii. 9; x. 4: III. x. 8.

being, III. xi. 20: V. ii. 1; lxviii. 6.

bent (strain), V. xxxii. 4.

better foot of a lame cause, Serm. II. p. 537.

bishoply, VIII. vii. 1: Serm. II. 32.

blockish, Serm. III. p. 603.

bloom (verb active), V. iii. 4.

bolster, III. viii. 8.

bolt out, V. lxv. 15.

bonny, Serm. VII. p. 705.

bow of two strings, V. lxxx. 9.

brayed, V. xxii. 12.

briars, out of the, IV. iv. 1: VI. vi. 13: VII. viii. 5; xiv. 2.

burdenous, Serm. II. 9.

C.

Cam (or kam), Serm. III. p. 599.

captivate, Serm. II. 28.

card, I. ii. 5: Serm. IV. p. 652.

casteth him therewith in the teeth, IV. ix. 1.

casualties, Pref. vii. 11.

cecity, Serm. III. p. 602.

chair, “imagination, the peculiar chair of memory,” V. lxv. 7.

chariness, Serm. I. p. 473.

check, IV. xi. 3.

chiefty, VII. ii. 3; vi. 6: VIII. ii. 11; vi. 12.

circuitions, V. ix. 2.

circulatory, V. liii. 4.

circumstance of the place (= context), II. v. 3; = qualification, V. xlv. 2.

civet (sp. civit), Serm. VI. p. 685.

civil, I. xv. 4.

clay colour, IV. xiii. 6.

coaction, V. lxviii. 10.

coagmentation, VIII. ii. 2.

coat, “any of that,” Serm. II. 27, p. 526.

co-efficient (noun subst.), V. App. 1, p. 554; (adj.), Serm. II. 4.

collection, V. lviii. 4.

commander, V. lxxi. 4; lxxix. 14: VIII. ii. 1; vi. 13.

commandress, V. viii. 1.

commissionary, VIII. viii. 3.

common sense, I. vi. 5; viii. 4.

commonwealth’s-men (= citizens), VII. xxiv. 20.

complement, V. lviii. 4; lxiv. 4; lxv. 5: VIII. iv. 3.

conceit = opinion (passim), spelled “conceipt,” v. V. xlvii. 2.

conceited (“strongly”), V. i. 3.

concinnate, Serm. III. 4.

condescend (= agree), V. lxxix. 9: Serm. V. p. 668: VII. p. 705: VIII. ii. 7, 11.

conditioned, VII. xviii. 10.

conjuring, V. lxxxi. 2.

conjuring exhortations, V. lxxxi. 2.

conscience = consciousness, II. vii. 2: VI. iv. 6.

consort, V. v. 1.

conster, III. v. 1 (1st ed.): IV. xi. 7; xii. 3.

contentation, I. xi. 4.

continent, V. lxxix. 7.

continent, “of all she possesseth,” V. lxxix. 7.

control, II. vii. 10: V. lxi. 3; lxv. 15; lxxvii. 5: VII. xi. 11.

conveniency, II. iv. 5.

convented, VII. xxiii. 4.

conveyance, III. v. 1; vii. 5.

convocate, VII. viii. 12.

cope, Serm. V. 15.

copesmates, VI. v. 9.

corps, V. lxxx. 11.

corrosive, IV. x. 1.

corse, V. lxxv. 4.

countenance, III. xi. 18.

countervailed, V. ix. 1.

course, words of, III. xi. 7.

crazedness, Pref. iii. 8.

crime = charge, Serm. II. 39.

curry favour, IV. vii. 4.

D.

Dally, VII. xv. 10: VIII. ix. 5.

damnify, V. lxxxi. 16.

decease, III. x. 2.

defeat, I. iii. 2: III. i. 12: V. xxii. 13; lxii. 13.

delicates, IV. vii. 2.

demi-premisses, V. lxxxi. 4.

demurely, Serm. II. 17.

deodate, VII. xxii. 4.

derive, V. lxxvii. 8: VIII. vi. 11.

detecteth, VI. iv. 9.

device, V. Ded. 2.

devolution, VIII. vi. 14.

dint, Pref. iii. 3.

dirity, Serm. III. 5.

disauthorize, vol. iii. p. 467.

dischurch (an “unusual word”), G. Cranmer, vol. iii. p. 111.

dischurched, VI. App. p. 111.

discoherence, vol. iii. p. 633.

discommend, V. xlvi. 1: VII. xv. 6.

discommodious, V. lxxi. 8.

discommoned, VIII. i. 6.

discourse, I. vi. 4; vii. 7; xiv. 1.

discover, I. i. 2; iii. 4.

disgorge, V. lxiv. 6.

disgrace, Pref. iii. 3: I. vii. 7; xvi. 2: II. i. 4: III. viii. 4: V. xxxiv. 3; xxxviii. 3; lxii. 14.

dislike, II. vii. 2.

disparagement, Serm. III. p. 603.

displeasant, Pref. vii. 3.

distract, VIII. i. 4, 6.

disusage, IV. xiv. 3: VII. xxiv. 11.

ditty, V. xxxviii. 1.

dive (= dip), IV. xii. 3.

divinely, I. viii. 1.

divisibly, VIII. iv. 6.

E.

Economy, V. liv. 6.

elevate (= disparage), II. vii. 8: V. lx. 3.

elide, IV. iv. 1.

embase (“imbase,” Serm. II. 34), VII. xi. 9.

emprese, Pref. iv. 3.

enable, III. viii. 10: V. xxvii. 3.

endammage, V. xlii. 12.

ensignes, V. lxiv. 6.

ensorceled (reading of 1st ed.), Serm. I. p. 477.

ensue (transitive), V. lxv. 18.

enthronize, VI. vi. 13: VIII. ii. 13.

epicure, VIII. ii. 15.

every of these, I. xvi. 5: III. xi. 13.

evict (= prove), VIII. ix. 5.

evitable, I. viii. 8.

exagitate, III. xi. 16.

excellency, IV. ix. 3.

exequies, V. lxxv. 4.

exhibit, V. lxiv. 5; lxvii. 6.

exigent, Pref. iv. 7.

exorbitant, III. xi. 8; Serm. III. 1.

exquisite, I. v. 2: Serm. I. p. 475.

extemporality, vol. iii. p. 464.

extraordinancy, VII. xv. 8.

extreme, V. ix. 1.

F.

Fact, III. xi. 15.

fall into (= be incident to), I. xi. 3: III. x. 3.

famously (= notoriously), VI. iv. 10, 13: VIII. ii. 11; ix. 5.

feeling, I. xii. 2: V. xxxix. 1; li. 3 (sense): VII. xxiv. 15.

festination, Answ. to Trav. 21.

flannel, “for gold hath flannel,” V. lxxix. 16.

flit, Serm. II. 26, p. 517.

float, Pref. ix. 4: V. lxxi. 7.

foot, “set the better foot of a lame cause foremost,” Serm. II. 33.

foreceable, V. App. 1. 33.

forcible (= efficacious), V. xxii. 6, cp. V. lxvii. 1; VI. iv. 13: VII. xv. 14.

foreprized, V. lxxi. 4.

foreslow, VI. iii. 4; iv. 6.

forlorn, V. lxv. 17; lxvi. 9.

formal, V. lxiv. 4.

formalize, V. lvi. 11.

formally, Serm. II. 21.

forsaken, III. i. 8: V. xlii. 13: VI. iii. 5: VII. xvi. 9: Answ. to Trav. 22.

forth (“have their forth?”), V. lxii. 8.

fortuned, VII. v. 5.

framable, vol. iii. p. 696.

frankness, V. lxxii. 11.

frequent = crowded, V. lxxx. 7.

frier’s-gray, IV. xiii. 6; opposed to “clay-colour.”

from (= away from), VIII. iv. 7.

fumbling shifts, V. lxii. 14.

fumingly, V. xxii. 7; lxii. 21.

furious (= mad), I. ix. 1: V. lxiv. 4: VI. v. 8.

G.

General (of the whole kind), II. viii. 1: IV. vi. 3: V. lv. 1.

genitive (1) no mark of inflexion, “work sake,” Pref. i. 1; “distinction sake,” V. iv. 3 (in old edd.); (2) “his,” “Novatianus his conceit,” V. lxii. 5; “Dionysius his navigation,” lxxix. 15; “Glaucus his charge,” lxxix. 16.

gentility (heathendom), V. ii. 4.

gestured, V. xxvii. 1.

girdler, VII. viii. 11.

glass, Pref. vii. 1.

“Glaucus his change,” V. lxxix. 16.

glorious, V. lxxi. 7.

gloses, V. xxii. 10; lxii. 14.

glosing, V. iv. 2.

gravelled, VI. iv. 12.

grisly, VI. vi. 15.

guard (ward), V. lxiv. 6.

H.

Habilitie, Serm. III. 2 (so passim in original edd.)

handfast, Serm. I. vol. iii. p. 476.

hands, “work with two hands,” Serm. II. 33.

handsel, V. lvi. 11.

happily, for haply, Pref. ii. 3, and passim in 1st edd.

haps, VI. iv. 6.

hardlier, V. lxxxi. 6.

“have their forth” (?), V. lxiii. 1.

heaved at, VII. xxiv. 2.

her (instead of its), “the appetite,” I. v. 3; “discipline,” Pref. viii. 3: V. lxiii. 1.

heteroclites, vol. iii. p. 605.

his (instead of its), “that which is of God—his kind,” I. xiv. 5; “operation,” I. xvi. 5; “creature,” V. lv. 2; “body,” lviii. 4.

hold out with, III. xi. 19.

hungry, V. xxii. 19.

I.

Idea, I. iv. 1.

idol (so, 1597-1616, instead of “idle”), V. xi. 3, vid. note 1.

ifs or ands, Pref. ii. 6.

illation, Serm. II. 9.

imbecility, V. xxii. 17; xxv. 1.

imbreathed with, vol. iii. p. 611.

impaled, VIII. i. 4.

impardonable, V. lxv. 1.

implead (raise a plea against), VI. iv. 10.

implement, I. x. 2.

import (“their souls”), VI. iv. 15.

impotent, Pref. ii. 4: IV. ix. 1.

impreparation, V. ii. 2.

impression, I. iii. 3; xvi. 3.

improve (= improbare), V. xxii. 10; vol. iii. p. 699.

imps (and limbs of Satan), III. i. 7.

incantations, IV. iv. 1.

incident into, I. iii. 3: II. iii. 1; vii. 5: V. lxii. 14 (passim) (unto only in the later xviith century edd.)

inclinable, VII. xiv. 2.

incommodious, IV. vi. 2.

inconformitie, IV. xi. 4.

incredibility, V. App. 1. 36.

indifferent, II. i. 3.

infested, III. xi. 9.

inflammations, V. xxxiv. 1.

infringe, V. lxxxi. 3.

ingenuity, V. xx. 20.

injuried, I. i. 2, 4: V. xvi. 1.

injury (to), III. viii. 9: VI. iii. 3; v. 2.

inn, V. lxvii. 10.

innocent (n.), I. vi. 3: III. viii. 11: V. lx. 7; lxiv. 2, 3, 5.

inrailed, IV. xiii. 7.

instinct, VII. v. 7.

intentive, I. xi. 4.

intercourse (= alternation, “day and night”), Serm. I. vol. iii. p. 474.

interessed, V. Ded.; V. xl. 3; lxiv. 5; lxxx. 9.

interlace, V. xxvi. 2; lxii. 14.

inure with, I. i. 2; vi. 3: III. xi. 3: V. xl. 3: Answ. to Trav. 16.

inure unto, V. xlii. 11.

invective (adj.) V. lxxii. 12.

irefully, Pref. ii. 2.

its (I. iii. 5: V. xxix. 6 in Keble’s text; but in early edd. the).

J.

John a Style, Serm. II. 35.

judicials, I. xv. 1: III. x. 4.

jump, I. viii. 8.

K.

Kind, “grown out of,” vol. iii. p. 698.

known of his faults, VI. iv. 5.

L.

Lapt up, Serm. VI. 28.

leave or liking, Pref. viii. 13.

leisurable -y, V. xlvi. 1, 2.

“let or hindered,” I. ii. 6: II. ii. 3.

lets, I. i. 1.

lifted at, VII. xxiv. 26.

like of (to), I. iv. 3: VIII. vi. 14.

limbs, III. i. 7.

list (= border), V. xx. 10.

list (v.), V. xxii. 9; lxx. 1; lxxi. 4; lxxvii. 3.

listed, VII. viii. 4.

litigious (of things, “feast of Easter”), IV. xi. 12.

livery, V. lxxi. 7.

loam, “wash a wall of,” Serm. II. 19.

loden, Pref. iii. 13.

long of them, V. i. 1.

look (interj.), I. viii. 10: VII. vi. 9: VIII. vi. 6.

loover, Pref. iv. 4.

M.

Maims, IV. xii. 6: V. lxv. 7; lxx. 4.

malapert, VII. xv. 15.

malignants, III. vii. 10: V. ii. 4.

manner (“all, no, manner”), Pref. viii. 6: I. iv. 1; viii. 10: II. vii. 4; v. 2: V. vi. 1; liv. 7: VIII. ii. 13.

manuary, V. lxxxi. 8.

manumised, V. lxxxi. 15.

markable, VIII. vi. 14.

mast, VIII. iii. 2.

medled (= mixed), IV. viii. 1.

meeken, to, vol. iii. p. 623.

mel-pell, VIII. ix. 5.

merry, “more merry than wise,” V. lxxiv. 3.

meslin, IV. vi. 3.

mettle, “softer,” V. lxv. 6 (cf. lxv. 15, 1st ed.; lxxix. 5).

mincingly, I. xi. 6.

minerals, I. iv. 3.

mingle-mangle, Serm. V. 7.

miscollecting, vol. iii. p. 595.

misconceit, Pref. i. 2: III. i. 10: VIII. i. 4.

miscreants, III. i. 8: V. lxiii. 1: VI. v. 8.

misdesert, V. lxxvii. 3.

misdistinguish, III. ii. 2; iii. 1.

miserable (= miser), V. lx. 20.

misinfer, V. lii. 4.

misordered, VI. v. 9.

moe, Pref. ix. 4: II. v. 5: III. v. 1; xi. 21: IV. ii. 2; xiii. i. 9: V. Ded. p. 3; xxii. 8; xxxv. 2; lvi. 10; lxxviii. 12; lxxx. 4, 11.

momentany, I. viii. 5.

montanize, IV. vii. 4.

mother-cause, v. I. iii. 2; viii. 6: VIII. ii. 12.

mother of life, vol. iii. p. 650.

mother-sentence, Serm. II. 36.

motioner, VIII. viii. 4.

N.

Namely, VI. iv. 4.

natural, “a mere n. man,” III. viii. 6.

nemo scit, a, V. lxxix. 5.

nephew (= grandson), V. xx. 11: VI. App. p. 133.

nice, made it not, VI. iv. 2.

nocive, Serm. IV. p. 649.

noon’s meal, V. lxxii. 6.

not no, I. xii. 2; III. xi. 9.

no, not, V. xxii. 14; lxxi. 8.

no, no, VI. iv. 14.

note, (of this n.), vol. iii. p. 481.

notional, V. lxxxi. 5.

nuzzled, Answ. to Trav. 26.

O.

Object (adj.), Serm. I. vol. iii. p. 478: E. P. III. i. 2: IV. i. 3.

observants, I. iv. 1.

occasioned to, Pref. ii. 1.

occurrents, V. Ded. i. 3.

odds (sing.), what odds there is, I. viii. 2; VIII. iv. 5.

opinative, V. lx. 5.

opposite (subs.), I. xvi. 5: III. xi. 9: IV. vii. 6: V. vii. 3.

oratorial, III. viii. 9.

organize (“soul of the body”), V. lviii. 1.

orient, VIII. ii. 8.

over-carried, vol. iii. p. 565.

overcast, to (v.), V. xxxii. 3.

over-having (“an over-having disposition”), VII. xxiii. 5.

over-seeing (cf. oversight), vol. iii. p. 607.

overseen, I. viii. 3.

oversight, III. i. 9, 12.

overskip, Pref. iii. 2.

overslip, V. lxxii. 14.

oversway, IV. xiii. 9.

P.

Pageants, V. lxxvii. 14.

pale (“the common pale”), IV. xiii. 7.

panical (terrors), vol. iii. p. 615.

paramount, paravaile, Serm. II. 28, p. 527.

participate (transitive), V. lxv. 20; lxxi. 4.

party, IV. i. 4: V. i. 3; xliii. 3; lxxx. 5, 12: VI. iv. 7; v. 8.

peers (“two cases be peers”), V. lxii. 13.

pensive, V. lxxii. 1: VI. iii. 3; iv. 6; v. 4.

perceivance, Serm. I. vol. iii. p. 477.

permit to, Serm. II. 27, p. 525.

person (= mask?), V. ii. 3.

petit, V. lxxiv. 4.

petitionary, V. xlviii. 2.

pew-fellows, VI. iv. 10.

phrenetical, V. App. 1. 38.

pin, III. iv. 1.

pinch, IV. xiii. 1, 9.

pitch, a field, V. xxxi. 1.

platform, III. vii. 4.

politician, VII. xxiv. 3.

politicly, VII. xxiv. 22.

politics, V. App. 2. 5: VII. xxiv. 22.

powerable, VII. xviii. 9: Serm. II. 11.

preach, a (n.), V. xxviii. 3.

precincts (= limits), V. lxxx. 2 (v. VII. ii. 1; viii. 3).

preconceit, Pref. iii. 9.

predicants, Serm. II. 12.

prejudice, Pref. ii. 8: I. vii. 6; x. 13.

prest, Serm. IV. p. 649.

pretence, V. lxii. 8.

pretend (= put forward), II. v. 6; (= claim) VI. v. 1.

prettily, V. xxii. 7.

prime, II. iv. 6: V. lxv. 2: VII. xxii. 6.

proctor, IV. ix. 3: V. Ded. 7.

propense, Pref. iii. 13.

puddle, Serm. II. 28, p. 528.

puissance, V. xxxviii. 1.

punned (= bruised), V. xxii. 12 (T. C.)

purchase (= obtain), Pref. ii. 8: I. vii. 1: V. xxiii.

purity, I. iii. 4.

put up injuries, VII. xv. 3.

Q.

Querulous (= quarrelsome), III. xi. 10.

quite and clean, I. xii. 3: III. i. 8, 13: IV. xii. 7: V. ii. 1; xx. 2: VIII. i. 6.

quite, to, I. xi. 5.

R.

Race, “the race of Christ,” IV. v.; V. lvi. 11.

rake (“billows raking a boat”), Travers, vol. iii. p. 550.

ransom, put to his (opposed to “amerced” or fined), III. p. 552.

readunited, VIII. i. 6.

reasoned, be, VII. xv. 14.

rebukeable, IV. vii. 5.

recharge, III. xi. 13.

recidivation, Serm. VII. 1.

reckless (= rechless, wretchless), V. lxxi. 9.

recognizance, V. xlii. 10.

recomforted, V. lxxv. 3.

redeem, IV. xiv. 3.

refel, VI. vi. 6.

regalities, VIII. vii. 7.

rein, “the question shorter,” Serm. II. 28, p. 527. Cp. V. xliii. 4.

religion, “they of the religion in France,” IV. viii. 4.

rely myself on, V. lxvii. 12.

remonstrances, V. lxxvi. 6.

remorse, V. lx. 6.

rent (verb), VI. iii. 5.

resemble unto us, I. iv. 1: V. vi. 2; xxxviii. 1: III. iii. 4 (?).

respected (regarded), III. xi. 20: V. lxvi. 4.

respective, V. i. 1; xxix. 8.

respectively (with respect of person), Pref. ii. 4.

revisit (= review), vol. iii. p. 564.

rewardable, I. ix. 1.

riotous, I. xiii. 3.

rise, III. viii. 10: V. iii. 4.

ruff (“in their chiefest r.”) Serm. III. 4.

S.

Sabboth, for Sabbath, III. viii. 10, vid. note: IV. xiii. 1, passim.

safeconduct, to, vol. iii. p. 693.

sallet (1st and 2nd edd. = salad K.), V. lxxvi. 8.

salt apology, VI. vi. 6.

sanctimony, VI. v. 6.

says (= essays), V. lxx. 4 (cf. lxxi. 2).

scapes and oversights, Serm. II. 39.

scholies -y, III. viii. 2, 16; xxxi. 3; lxxxviii. 2.

scholy, to (v.), V. xxii. 7: VI. iv. 10.

scopious (?), Serm. III. p. 623.

sea (“a sea of such matter”), vol. iii. p. 587: E. P. Pref. i. 1; viii. 11: I. xi. 3: V. lxxi. 7: VI. iii. 3.

sear, VI. iv. 6.

sedulity, V. iii. 1.

seedsmen (= sowers), VIII. ii. 8.

several, I. x. 13; xiv. 3: IV. xiii. 1: V. xiv. 1.

severed from, IV. xiii. 1.

shadowish, VIII. iii. 1.

shame (= to be ashamed), VII. xxiv. 22.

“shorten the reins of their censure,” V. xliii. 4.

“shorter commons,” V. lxxviii. 5.

side respect, I. x. 7.

side (= page), vol. iii. p. 661.

silly, III. viii. 10; xi. 8.

sith, IV. xii. 5 and passim.

skilleth, III. vii. 3.

sleight, Pref. viii. 10.

slight, Pref. iii. 16.

slips (branches), II. i. 1: V. lxxviii. 5: VI. xv. 13.

slought, V. App. 1. 5.

smally, III. xi. 5.

soder, V. xxix. 7.

soon or sine, Serm. III. p. 627.

soonest, with the, VII. xiii. 2.

sophisticate, V. lxxvii. 14.

sound that way, Pref. iii. 9: V. ii. 1; xx. 12; xxxviii. 3.

sound to, Pref. iii. 9: V. xxxviii. 3.

sound towards, Pref. iii. 9: V. xx. 12; xlii. 10: VIII. ii. 15.

spit-venom, V. ii. 2.

sponged out, V. xix. 2; lxvi. 9.

square (out of), III. i. 10: V. lxv. 11; lxxxi. 1.

stand to, Pref. viii. 2: I. viii. 7.

stand with, III. ix. 3; xi. 18: V. lxii. 22.

stand upon, II. iv. 1: III. iii. 4; v. 1: V. lxv. 20: VII. xxiv. 13: Answ. to Trav. 8.

stand in stead, III. ix. 1: V. lxxii. 2.

“stews of idols,” V. lxii. 17.

stint (= limit), IV. xiv. 3: VII. vxxiii. 10, 11.

stomach, Pref. ii. 6: II. v. 7: V. xlii. 2.

stormingly, V. App. 1. 44.

stroke, VIII. vi. 13.

stupidity (ἀναισθησία), VI. vi. 6.

sugared, vol. iii. p. 474.

suit (of one), Pref. viii. 7: III. iii. 2.

sup up words, V. lxii. 14.

suppage, V. lxxii. 6.

suppled, V. lxviii. 11.

suppositum, vol. ii. p. 230, note 1.

suspense (adj.), Pref. ii. 2.

T.

Teeth, “from the t. outwards,” V. lxviii. 6.

teeth, “with t. and all,” VIII. vi. 2.

tempts (= attempts), V. lxxvi. 7.

tender (v.), IV. xi. 5.

tenor, IV. ii. 2.

tenure, I. iii. 2: III. i. 12.

thought, “half a thought the better,” IV. xiii. 10.

too too (manifest), Serm. II. 29, p. 528; vid. T. C. quoted, vol. ii. p. 94.

touch, hold the, VI. iv. 11.

touch of mercy, V. li. 3.

touch of his person, vol. iii. p. 559.

toy, IV. i. 3: V. lix. 3.

toyish, V. lxiv. 1, 4.

tract of time, IV. xiv. 1: V. xxix. 7; lxxviii. 5.

treatable, V. xlvi. 1: -y, V. lxxix. 16.

trencher-mates, V. ii. 2.

U.

Unbeseeming, I. viii. 9.

unbuilded (conclusions), II. vii. 5.

uncapable, I. iii. 3.

uncomfortable, I. iv. 1.

uncommanded, VIII. ii. 1.

unconscionable -ly (= against conscience), VII. xxiv. 25.

unconsonant, V. li. 3.

uncredible, vol. iii. p. 476.

unculpable, III. vii. 2.

underlie, VIII. i. 2.

underset, V. xv. 5.

undispensable, VII. xiv. 4.

undistinctly, V. lxviii. 9.

undividable, VII. xxiv. 20: Serm. III. 4.

unemptiable, II. i. 4.

unfallible, VI. vi. 5.

unforcible, V. lxv. 9.

unframable, I. xvi. 6.

ungroundedly, vol. iii. p. 627.

unindifferent, IV. vii. 4: vol. iii. p. 550.

unlapt, vol. iii. p. 567.

unpartial, VI. vi. 5.

unperfect, V. ix. 3.

unrequisite, III. xi. 16.

unresistable, Pref. ii. 3: V. i. 3; lxi. 4.

unsensible, VII. xiv. 2.

unseparable, VII. xxii. 5.

unstrengthened, V. viii. 4.

unsubject, VIII. ii. 13; viii. 1.

unweariable, Pref. iii. 12.

upshot, V. lxv. 12: VI. v. 5.

ure, “put in,” Pref. ii. 2: II. vii. 9: V. lxxiii. 8: Serm. II. 11.

— out of, VII. xiv. 2.

V.

Vice-agent, V. xli. 1.

voyage (French sense), V. lxxix. 7.

vulgar, VI. vi. 8.

W.

Wade, I. ii. 2; iii. 2: V. lxv. 13; lxvii. 4; lxxxi. 4: Serm. II. 37.

warfaring, VIII. iv. 6.

warrantize, Serm. V. 11.

wash a wall of loam, Serm. II. 19.

wave in and out, V. xliii. 5.

weeds, IV. xiii. 6: V. xxix. 3; lxx. 4.

well-willers, V. lxxii. 14; lxxvi. 2: VIII. iv. 10.

willinger (more willing), V. i. 2.

withal = with, III. xi. 10: IV. vii. 2.

woe worth, Serm. II. 13: Serm. V. 6: VI. 10.

worsed, vol. iii. p. 679.

wreath (= strand of a cable), VII. xviii. 10.

wretchless, Serm. VI. 33.

wringeth, V. App. ii. 4.

writhed, IV. xiii. 5.

the end.

[r ]church’s E.C.

[s ]live she om. E.C.L.

[t ]spiritual E.

[u ]the om. E.C.L.

[1 ]Polit. [lib. iii. cap. 6.] p. 102. [τὸ κοινῃ̑ συμϕέρον συνάγει, καθ’ ὅσον ἐπιβάλλει μέρος ἑκαστῳ̑ του̑ ζῃ̑ν καλω̑ς· μάλιστα μὲν οὐ̑ν του̑τ’ ἔστι τέλος, καὶ κοινῃ̑ πα̑σι, καὶ χωρίς· συνέρχονται δὲ καὶ του̑ ζῃ̑ν ἕνεκεν αὐτου̑.]

[x ]saith E.C.L.

[y ]the life E.

[z ]which the life hath need of E. as this life hath need of C.

[zz ]needeth E′.

[2 ]S. Matt. vi. [33. This reference from Q.]

[a ]to be sought first for E.

[b ]sought E.

[3 ]Arist. Pol. p. 196. [om. E. Q. C. L.]

[c ]heathens E.Q.C.L.

[d ]affairs E.

[4 ]Arist. Pol. lib. iii. cap. 20. [123. l. 10. et 181. l. 28. D. vi. 8. t. iii. 566. c. ed. Duval. Ἀλλὸ δ’ εἰ̑δος ἐπιμελείας ἡ πρὸς τοὺς θεούς· οἱ̑ον, ἱερει̑ς τε καὶ ἐπιμεληταὶ τω̑ν περὶ τὰ ἱερά.] Liv. lib. i. c. 20. [“(Numa) sacerdotibus creandis animum adjecit . . . Pontificem . . . legi eique sacra omnia exscripta exsignataque attribuit . . . ut esset quo consultum plebis veniret.”]

[e ]states amongst D.

[f ]considerations E.Q.

[g ]selfsame E.L.

[h ]reasons E.Q.C.L.

[i ]there be E.

[k ]already [alleged Fulm.]

[kk ]the holy E′.

[ll ]commonweal in E′. throughout this §.

[m ]their E.C.L.Q.

[n ]were E.

[o ]or E.

[p ]evermore to be E.C.Q.

[q ]was that E. that was C.L.Q.

[r ]that E.Q.C.L.

[s ]dependence E.C.

[t ]the om. E.C.L.Q.

[tt ]the om. E′.

[u ]a church E.Q.C.L.

[x ]rest E.

[y ]continued E. corr. in 1662.

[z ]subsistencie D.

[a ]are in this case therefore E.Q.C.L.

[b ]as it liveth under E.C.L.

[c ]Jesus om. E.C.L.

[d ]forsomuch E.C.L.

[e ]so om. E.

[1 ]2 Chron. xix. 8, 11; Heb. v. 1; 1 Thess. v. 12; T. C. iii. 151.

[f ]from D.

[g ]a little om. Q.

[2 ][“A true, sincere, and modest Defence of English Catholics that suffer for their faith both at home and abroad; against a false, seditious and slanderous libel, entitled ‘the Execution of Justice in England.’ ” c. v. p. 98, 99. “Though the state, regiment, policy and power temporal be in itself always of distinct nature, quality, and condition from the government ecclesiastical and spiritual commonwealth called the Church or body mystical of Christ, and the magistrate spiritual and civil divers and distinct, and sometime so far that the one hath no dependance of the other, nor subalternation to the other in respect of themselves, (as it is in the churches of God residing in heathen kingdoms, and was in the Apostles’ times under the pagan emperors,) yet now when the laws of Christ are received, and the bodies politic and mystical, the Church and civil state, the magistrate ecclesiastical and temporal, concur in their kinds together, (though ever of distinct regiments, natures and ends) there is such a concurrence and subordination betwixt both, that the inferior of the two (which is the civil state) must needs (in matters pertaining any way either directly or indirectly to the honour of God and benefit of the soul,) be subject to the spiritual, and take direction from the same. The condition of these two powers (as St. Gregory Nazianzen most excellently resembleth it) is like unto the distinct state of the spirit and body or flesh in a man. . . The spirit may and must command, overrule, and chastise the body . . . So likewise, the power political,” &c.]

[h ]temporal princes C.

[1 ][“Nor yet the spiritual turned into the temporal, or subject by perverse order (as it is now in England) to the same; but the civil, which indeed is the inferior, subordinate, and in some cases subject to the ecclesiastical; though so long as the temporal state is no hinderance to eternal felicity and the glory of Christ’s kingdom, the other intermeddleth not with his actions.” Allen, ubi supra.]

[i ]Christian om. E.C.L.

[2 ]T. C. l. iii. p. 151.

[l ]opposed E.

[m ]both Church and commonwealth E.C.L.

[n ]which saith om. E. that saith Q.

[3 ]Socr. lib. 5. præfat. Sozom. lib. 3. c. 20. [These two references from D.]

[o ]to be adjudged E.

[p ]and another E.Q.C.L.

[4 ]Euseb. de Vita Constant. lib. iii. [c. 65.]

[q ]of om. E.C.L.

[r ]Church, doth E.Q.C.L.

[5 ]Aug. Ep. 167. [al. 89.]

[rr ]not E′. edd. 1662, ’76. corr. 1682.

[s ]may om. E.C.

[t ]there om. E.Q.C.L.

[tt ]accident E′.

[u ]always should E.C.L.

[x ]lovingly dwell E.L.D.

[y ]be E.C.L.

[yy ]sometimes E′.

[z ]residence E.

[a ]in those accidents they are to be divers E.

[aa ]that om. E′.

[b ]inabstracted, betoken E.; so in 1662-82.

[c ]the accidents themselves E.Q.C.L.

[d ]the om. E.

[e ]those E.C.L.

[f ]in one man E.Q.C.

[g ]in divers E. not in E′.

[h ]these E. such C.L.

[i ]as E.Q.

[k ]that E.C.L.

[l ]therefore the Church E.C.L.

[m ]a om. E.

[n ]without any affairs; besides, when, E.

[o ]when ... church doth flourish om. E.C.L.

[p ]when in both [of] them, we then say E.

[1 ]Isai. i. 21, 23.

[q ]justice and judgment E.Q.L. [The Geneva Bible, D. and C. read as in the text.]

[2 ]Mal. i. 7, 8. [cf. VII. xxii. 4.]

[r ]evil Gen. Bible, E.Q.C.L.

[s ]you D.

[t ]treasure E.C.

[3 ]1 Chron. xxix. 3.

[u ]bestowed E.

[x ]did E.C.L.

[y ]which E.C.L.

[4 ]Nehem. ii. 17.

[yy ]Nehemiah E′.

[5 ]Acts xviii. 14.

[6 ]Ver. 15.

[z ]reciteth E.C.L. [rejecteth Fulm.]

[a ]thereof E.C. of those matters L. of those things, Gen. Bible.

[b ]this difference E.

[e ]or E.

[f ]is not therefore E.Q. is therefore C.L.

[g ]from om. E.C.

[1 ]T. C. l. iii. p. 152. [151. “A man may, by excommunication, be sundred from the Church, which forthwith loseth not of necessity his burgessship or freedom in the city, or commonwealth . . . The civil magistrate may by banishment cut off a man from being a member of the commonwealth, whom the Church cannot by and by cast out by excommunication . . . When one is for his misbehaviour deprived of his privileges both in the Church and commonwealth; albeit the Church be upon his repentance bound to receive him in again as member thereof, yet the commonwealth is at her liberty whether she will restore him or no.”]

[gg ]admit? If it chance the same man be shut out of both, division E′. 1666.

[h ]both, divisions E.

[hh ]execution. After E′.

[i ]none of E. none of is gone from L. cut off is gone from C. once that way gone from Q.

[k ]fit E. [still Fulm.]

[l ]that E.

[m ]a om. E.D.C.L.

[n ]state D.

[o ]very om. E.C.

[p ]which om. E.

[q ]it must E.

[r ]utterly separate E. sever C.

[s ]from the other also E.

[t ]may E.

[u ]do clearly E.

[x ]the affairs of om. E.C.L.

[y ]by E.

[z ]which E.C.L.

[a ]same om. E.

[b ]same E.C.

[c ]which having E.L.Q. which having been both D.A. man which hath both been C.

[d ]reunited E.L. received C.

[e ]admitted E.C.

[f ]both parts E.

[g ]these E.C.

[h ]received E.L. receives C.

[i ]man om. E.C.L.Q.

[k ]or E.L. on C.Q. E′. 1666.

[kk ]hath E′. 1666.

[l ]of these things in E. of those things of C.L.

[m ]said D.

[n ]the dominions E.C.L.

[o ]and E.C.L.

[p ]subjected E. submitted C.

[q ]dependence from E.C.L.

[r ]when he is suffered to rule E.C.L. where he, &c. Q.

[s ]all om. D. all did L.

[t ]thought fit E.

[u ]as it is a Church om. E.C.L.Q.

[x ]order thereby E.C.L.Q.

[y ]and to dispose E.C.L.

[z ]so far as E.C.L.

[a ]government E.C.

[b ]over the Church om. E.C.

[c ]and power E.C.

[d ]degrees E.C.L.Q.

[dd ]Law E′. 1666.

[e ]Head and om. E.C.L.Q.

[f ]E.C.L. insert “secondly, thirdly, fourthly, fifthly,” to mark the respective clauses of this sentence; to which C. and L. add (as would be correct) sixthly before the word according; but E. in that place has a full stop, for which in the current text and has been substituted. Q. notes the numbers in the margin. The whole stands here as in the Dubl. MSS.

[g ]in what inconveniency E. in what conveniency C.

[h ]generals E.C.

[i ]secondly, the prerogative, &c. E.C.L. (and so in the following clauses of this enumeration).

[k ]great E.

[l ]law E.

[m ]inevitable om. E.Q.C.L.

[1 ]Luke xi. 17.

[2 ]1 Cor. xiv. 40.

[n ]except E.C.L.

[o ]and E.C.L.

[p ]Yea om. E.C.L.Q.

[pp ]coaugmentation E′. 1666. corr. 1676.

[q ]to the other E.Q.

[r ]policy E.Q.C.L.

[s ]have E.C.L.

[t ]matters E.

[u ]so...extend om. D. do om. E.

[x ]an authority E.

[y ]cases E.C.L.

[z ]there om. E.C.L.

[a ]of all Dominion? om. E. 1666.

[b ]Besides—dominion om. E. him om. D.

[c ]order E. [Fulm. under.]

[cc ]old axiom E′.

[d ]et dominium om. E. potestatem, dominium C.

[1 ][Bracton (circ. 1244.) de Leg. the reading in the former quotation Angl. i. 8. fol. 5. ed. 1569; where is “dominationem et potestatem.”]

[e ]not om. E.C.

[f ]state E.

[g ]any thing hereunto to the contrary E.C.

[h ]not E.C.L.Q.

[i ]meant to exclude E. (Fulm. inserts “but”).

[k ]in E.

[l ]consisteth E.

[m ]of om. E.

[n ]On the authority of the Dublin MS. confirmed by internal evidence, the section headed, “By what rule,” is omitted here, and inserted § 17. Of this arrangement a relic remains in E.Q. and L. viz. the marginal note, “By what rule,” inserted in that place, without any section to which it might refer. Fulm. notes in the margin there, “des.” which probably means “desunt [quædam].”

[p ]which E.

[q ]against the other E.Q.C.L.

[r ]must E.Q.

[s ]God supreme E.Q.C.L.

[t ]band E.C.L.

[u ]full om. E.

[1 ][Comp. Allen, Apol. c. iv. p. 67. “Oportet ecclesiam . . . illam retinere et conservare gubernandi rationem, quam Christus ipse immediate instituit, quamque nec elegit nec ordinavit populi decretum et consensus qui origo omnium statuum humanorum est et formarum politiæ.” It is the principle of the Roman law: “Quod principi placuit, legis habet vigorem: utpote cum lege regia, quæ de ejus imperio lata est, populus ei et in eum omne suum imperium et potestatem conferat.” Dig. i. iv. 1.]

[x ]kinds D.

[y ]society E.C.L.

[z ]they E. he C.L.

[a ]unto E.Q.C.L.

[b ]to the E.C. to that Q.

[c ]Sometime D.

[d ]which E.C.

[e ]have it om. E.C.L. [which insert it after “God.”]

[f ]freely E.

[g ]governors E.C.L.Q.

[h ]estates E.C.

[i ]for D. [see p. 346, line 5.]

[2 ]Dan. ii.21.iv; Is. xlv; Rom.xiii.

[k ]power which they have to be his E.C.L.Q.

[3 ]“Corona est potestas delegata a Deo.” Bracton. [The editor has not been able to find these words in the Book De Legibus Angliæ, but the sentiment occurs continually. E. g. ed. 1569, fol. 1. “Rex vicarius Dei;” et fol. 5. “Quod sub lege esse debeat, cum sit Dei vicarius, evidenter apparet ad similitudinem Jesu Christi, cujus vices gerit in terris;” and fol. 55. Habet omnia jura in manu sua, quæ ad coronam et laicalem pertinent potestatem . . . ut ex jurisdictione sua, sicut Dei minister et vicarius, tribuat unicuique quod suum fuerit. . . . Est enim corona regis facere justitiam et judicium, et tenere pacem;” and fol. 107. lib. iii. cap. 9. throughout.] “ ‘Rex’ ” “(inquit Sthenidas [Ecphantus] Locrus de Regno) τὸ μὲν [σκα̑νος] τοι̑ς λοιποι̑ς ὅμοιος οἵα γεγονὼς ἐκ τα̑ς αὐτα̑ς ὕλας ὑπὸ τεχνίτα δ’ εἰργασμένος λώστω ὃς ἐτεχνίτευσεν αὐτὸν ἀρχετύπῳ χρώμενος ἑαυτῳ̑.” [Ap. Stobæum, ii. 321. ed. Gaisford* .]

[l ]even om. E.Q.C.L.

[m ]own om. E.C.L.

[n ]hath E.Q.C.L.

[o ]the om. E.C.

[p ]the thing om. E. [Fulm. f. the power.]

[q ]assigned and established E.

[r ]affairs E.

[s ]by E.C.

[t ]the om. E.

[u ]the om. E.

[x ]being now made E.Q.C.L.

[y ]proposed E.

[z ]states E. estates C.

[a ]laws E.

[b ]so by the same law they E.

[c ]state E.

[d ]hath E.Q.C.L.

[e ]power and authority E. f. power over C.

[f ]the kingly E.

[g ]right om. E.Q.C.L.

[h ]place of estate E. the place of state C. that place Q.

[i ]right to exact E.Q.C.L.

[j ]and E.Q.C.L.

[k ]the om. E.

[m ]behoveth further E.

[n ]in E.Q.C.L.

[o ]of E.

[1 ][Vindic. contr. Tyr. p. 63, 65. “Cum de universo populo loquimur, intelligimus eos qui a populo auctoritatem acceperunt, magistratus . . . intelligimus etiam comitia, quæ nil aliud sunt, quam regni cujusque epitome, ad quæ publica omnia negotia referuntur . . . Illi vero ut singuli rege inferiores sunt, ita universi superiores.”]

[p ]herein om. E.Q.C.L.

[q ]injury done unto him E.Q.C.L.

[r ]not om. E.C.L.

[s ]the same E.C.L.

[t ]μετὰ E. Fulm. by birth, μετὰ L. μεία E′. both Greek words om. C.

[u ]is capital, and E. is capable, and C.

[1 ]Junius Brutus, Vindic. p. 83. [“Vindiciæ contra Tyrannos, sive, de Principis in Populum Populique in Principem legitima Potestate; Stephano Junio Bruto, Celta, sive, ut putatur, Theodoro Beza, auctore.” P. 112, ed. Amstelod, 1660. “Etsi, ex quo virtutem patrum imitati filii nepotesve regna sibi quasi hæreditaria fecisse videntur, in quibusdam regionibus electionis libera facultas desiisse quodammodo videatur; mansit tamen perpetuo in omnibus regnis bene constitutis ea consuetudo, ut demortuis non prius succederent liberi, quam a populo quasi de novo constituerentur; nec tanquam sui hæredes patribus agnascerentur, sed tum demum reges censerentur, cum ab iis, qui populi majestatem repræsentarent, regni investituram quasi per sceptrum et diadema accepissent.” The first edition of this work bears date 1579. It appears by the prefixed epistle to have been completed 1577: and from internal evidence to have been written soon after the coronation of the Duke of Anjou (afterwards Henry III.) as king of Poland. See p. 223, ed. 1660; and compare a dissertation by Le Clerc at the end of Bayle’s Dictionary, Eng. Transl. 1734, in which, from this and other circumstances, he seems to have established in opposition to Bayle that Du Plessis Mornay, not Hubert Languet, was the probable author of the Vindiciæ. Sutcliffe in his Answer to the Petition to the Queen, 1591, mentions it repeatedly as the work either of Beza or Hotoman: p. 75, 79, 81. Dr. Mac Crie in his life of Melville, p. 425 (Edinb. 1819), says that the Vindiciæ is properly an enlargement of Beza’s suppressed treatise of De Jure Magistratuum. This, Mr. Gibbings suggests, may be the reason why Hooker seems to have been inclined to ascribe the book to Beza: see above, Editor’s Preface, p. xxii. At one time it was ascribed to the Jesuit Saunders: see Bancroft, Survey, c. 22. It is an essay to settle four questions: 1. “An subditi teneantur aut debeant principibus obedire, si quid contra legem Dei imperent.” 2. “An liceat resistere principi, legem Dei abrogare volenti, ecclesiamve vastanti. Item quibus, quomodo et quatenus.” 3. “An et quatenus principi remp. aut opprimenti aut perdenti resistere liceat. Item, quibus id, quomodo, et quo jure permissum sit.” 4. “An jure possint aut debeant vicini principes auxilium ferre aliorum principum subditis, religionis puræ causa afflictis, aut manifesta tyrannide oppressis.”]

[x ]that om. E.

[y ]deceased om. E.C.L.

[z ]king’s E.

[a ]sceptre and a diadem E.

[1 ]Junius Brutus, Vindic. p. 85. [116. “In summa: omnes omnino reges ab initio electi fuerunt. Et qui hodie per successionem regnum adire videntur, prius a populo constituantur necesse est. Denique etsi populus ob egregia quædam merita ex aliqua stirpe reges sibi deligere in quibusdam regionibus solet; stirpem ipsam, non surculum deligit; nec ita deligit, quin, si degeneret, aliam eligere non [?] possit. Qui vero ex ea stirpe etiam proximi sunt, non tam reges nascuntur, quam fiunt; non tam reges, quam regum candidati habentur.” p. 81. [110.] “Si stirpem spectas, hæreditarium certe fuisse; at sane si personas, omnino electivum.”]

[b ]that E.C.L.

[c ]we E.C.L.

[d ]themselves om. E.C.L.

[e ]selected E.

[2 ]Page 78. [105, &c.]

[f ]and E.Q.C.L.

[3 ][See this subject treated of at large by Dr. Saravia, “De Imperandi Auctoritate, et Christiana Obedientia,” lib. iii. cap. 1-17; against William Reynolds, of Rheims, who had maintained the contrary doctrine on the part of a Roman Catholic clergy and people in his work, “De Reip. Christianæ Potestate super Reges,” published 1592, under the name of G. Gul. Rossæus. It appears to have been the standing doctrine of the extreme papal party in their contentions with the imperialists.]

[ff ]given with E′.

[g ]and sceptres om. E.Q.C.L.

[gg ]have. I say these om. E′.

[h ]specified E.C.L.

[i ]either om. E.Q.C.L.

[k ]And om. E.

[l ]doth E.Q.C.

[m ]all these new elections and investings E.Q.C.L.

[n ]in E.Q.C.L.

[o ]entire om. E. inserted in C. by an after hand.

[p ]have rule Q.C.L. E′. om. E.

[q ]the D.E.C.L. [Q. reads his.]

[r ]of his sovereign E.C.L.

[s ]in om. E.Q.C.L.

[t ]from E.C.

[u ]into D.

[x ]births E.Q.C.L.

[y ]incapable D.C.L.

[z ]is om. E. which gives the whole sentence in italics.

[1 ]Vide Cicer. de Offic. [ii. 12.]

[a ]it did always flow by original E.

[b ]the cause of kings’ E.

[c ]lords E.C.

[d ]fall unto them by escheat E.C.

[e ]follow rightly E. rightly om. C.

[f ]and E.Q.C.L.

[g ]the om. E.Q.C.L.

[h ]may a body politic then E.C.

[i ]the E.C.L.

[k ]inconveniences do E.Q.C. conveniences do L.

[l ]by any just means should be able E.

[m ]the line of E. [underscored by Fulm.]

[n ]lawfully om. E.Q.C.L.

[o ]is to E.Q.C.L.

[p ]only the articles E.C.L.

[q ]do by little and little growE. do grow by little, &c. Q.C.L.

[r ]most om. E.

[s ]to be om. E.

[1 ]Arist. Pol. lib. iii. cap. 1* . [cap. 10. E. cap. 16, ed. Duval, t. iii. 477. B. βασιλείας μὲν οὐ̑ν εἴδη ταυ̑τα, τέτταρα τὸν ἀριθμόν· μία μὲν, ἡ περὶ τοὺς ἡρωϊκοὺς χρόνους· αὕτη δ’ ἠ̑ν έκόντων μὲν, ἐπί τισι δ’ ὡρισμένοις· στρατηγὸς γὰρ ἠ̑ν καὶ δικαστὴς ὁ βασιλεὺς, καὶ τω̑ν πρὸς τοὺς θεοὺς κύριος.]

[ss ]sustained, and endued with . . E′. and edd.

[2 ]Pythagoras apud Ecphant. de Regno. Ὁ κατ’ ἀρετὰν ἐξάρχων καλέεται [τε] βασιλεὺς, καὶ ἔντι, ταύταν ἔχων ϕιλίαν τε καὶ κοινωνίαν ποτὶ τὼς ὑπὸ αὐτὸν, ἅνπερ ὁ Θεὸς ἔχει ποτί τε τὸν κόσμον καὶ τὰ ἐν αὐτῳ̑. [ap. Stob. Floril. ii. 323. ed. Gaisford.] “He that ruleth according to virtue is called a king, and hath such friendship and community towards those that be under him, as God hath towards the world and those things that be in it† .”

[t ]judge E.C.L.

[u ]that D.

[x ]scape D.

[y ]another E.Q.C.L.

[3 ]Polit. iii. 14. [Ἡ ἐν τῃ̑ Λακωνικῃ̑ πολιτείᾳ δοκει̑ μὲν εἰ̑ναι βασιλεία μάλιστα τω̑ν κατὰ νόμον, οὐκ ἔστι δὲ κυρία πάντων· ἀλλ’ ὅταν ἐξέλθῃ τὴν χώραν, ἡγεμὼν ἔστι τω̑ν πρὸς τὸν πόλεμον. ἔτι δὲ τὰ πρὸς τοὺς θεοὺς ἀποδέδοται τοι̑ς βασιλευ̑σιν. comp. c. 15. init.]

[z ]have E.Q.C.L.

[a ]they were most tied to law, and so [had C.L.Q.] the most restrained power E.C.L.Q.

[b ]very om. E.C.L.

[c ]the state E.C.L.

[d ]αὐτῳ̑ μὲν, and afterwards δὲ, om. E.C.

[1 ][The margin of the Queen’s Coll. MS. has here, “Ecphantus Pythagoricus.” Vid. Stob. Floril. ed. Gaisford, II. 326. The whole passage is, Ὅπερ ἔντι μὲν τῳ̑ Θεῳ̑, ἕντι καὶ τῳ̑ βασιλει̑, αὐτῳ̑ μὲν ἄρχειν (ἀϕ’ ὠ̑περ καὶ ὁ αὐτάρκης καλέεται) ἄρχεσθαι δ’ ὑπ’ οὐδενός.]

[e ]predominancy E.

[f ]always om. E.C.L.

[g ]E.Q.C. insert “both for them and the people,” as does L, repeating “best” before that clause.

[h ]The reading of C. here is, “I mean not only the law of nature and the law of God, but the national consent thereunto.” Q, as in the text, omitting “very.” L and E, “I mean not only the law of nature and of God, but the national law consonant thereunto.” The text is from D.

[hh ]hand ins. E′.

[hhh ]Happier—science ital. E′.

[i ]and degrees ins. E.Q.C.L.

[j ]every of which E. later of which Q.C.L.

[k ]another E.C.L.

[l ]δὲ E.

[m ]ἀπόλυπος E.

[n ]ἡ δὲ ὅλη E.Q. [C. omits the Greek.]

[2 ][Ap. Stob. Floril. II. 166.] “The king ruling by law, the magistrate following, the subject free, and the whole society happy* .”]

[o ]a king E.C.

[p ]grows D.

[q ]by him, or commanded E.

[r ]unto E.Q.L.

[1 ][Καὶ τούτων παραβάσει μὲν βασιλευς, τύραννος· ὁ δὲ ἄρχων, ἀνακόλουθος· ὁ δ’ ἀρχόμενος, δου̑λος· ἁ δ’ ὅλα κοινωνία, κακοδαίμων. Id. ibid.]

[s ]the E.C.

[t ]manner of person E.Q.C.L.

[u ]the om. D.

[x ]are to take E.C.

[y ]crown E.

[z ]pointed E.C.L.

[a ]same E.Q.C.L.

[b ]power and authority E.Q.C.L.

[c ]and om. E.

[d ]military dominion E.Q.C.L.

[e ]and E.Q.L.

[f ]such om. E.C.L.

[g ]may lawfully E.C.

[2 ]Stapl. de Doct. Princip. [Controv. II.] lib. v. c. 17. [“Non negatur principi, magistratui, vel communitati potestas, perversa docentes corporali pœna puniendi, legesque pro ecclesiæ pace ferendi, dogmata promulgandi, defendendi, et contra violatores vindicandi.” p. 189. Paris, 1579.]

[h ]punishments D.

[i ]from violation om. E. which inserts it after themselves.

[j ]the very E.

[3 ]Choppin. [René Chopin, 1537-1606.] de Sacra Politia forensi. Par. 1577, and 1589. Præfat. [This reference is from the Dubl. MS. Hooker quotes from the dedication of the edition of 1589, addressed to cardinal Bourbon under the name of Charles X. “Regium istud est, civiliumque magistrorum munus, ecclesiæ decreta tueri, conservare, tum latis legibus omnes sacris addictos continere in officio; urgendos etiam ad canonum ecclesiasticorum veterisque cultum disciplinæ, principali non minus auctoritate quam pontificali. . . . Laudatus est enim vel ex eo Joas Hebræorum rex, quod metuens ne sacerdotes nummos interverterent, qui offerebantur a populo ad tutelam templi, eos primum in arcam clausam inferri jussisset, deinde scriba suo præsente fabris ac cæmentariis erogari. Sed longe augustius illud, Christianæque utilius reip. regem ipsius adeo religionis cultusque divini custodem se profiteri, nedum sacri ærarii: qualem se gessisse Constantinum Magnum accepimus, et Galliæ tuæ heroas præstantissimos plerosque.” The writer was a lawyer of eminence in the parliament of Paris, and a vehement partisan of the League. v. Biog. Univ.]

[k ]rule E.

[kk ]Joash E′. 1666.

[l ]was E.Q.

[m ]treasure E.

[n ]whole om. E.Q.C.L.

[o ]of om. E.Q.C.L.

[p ]God’s ecclesiastical E.Q.C.L.

[q ]fear E.Q.C.L.

[r ]thing E.C.

[s ]themselves E.C.L.

[t ]never hereunto E.Q.C.L.

[u ]discourse E.C.L.

[x ]to be far E.

[1 ]T. C. lib. i. p. 192. [154.]

[y ]that om. E.

[z ]all orders E.C.

[a ]to be E.

[b ]that om. E.

[2 ]* Fenner’s “Defence of the godly Ministers [against the slanders of D. Bridges, contained in his answer to the preface before the Discourse of Ecclesiastical Government.” 1587. Sign. E. 1.]

[c ]do om. E.

[d ]towards E.

[3 ]Humble Motion, p. 63.

[e ]which om. E.Q.C.L.

[f ]and preeminence E.C.

[g ]insomuch E.Q.C.L.

[h ]no kind of motion om. E.

[4 ]Cicero, lib. i. de Nat. Deor. [c. 44. “Posidonius disseruit in libro quinto, nullos esse deos, Epicuro videri; quæque is de diis immortalibus dixerit, invidiæ detestandæ gratia dixisse: neque enim tam desipiens fuisset, ut fingeret . . . omnino nihil curantem, nihil agentem . . . Re tollit, oratione relinquit, deos.” Lactant. Epit. 36. “Verbo reliquisti, re sustulisti.”]

[k ]and om. E.

[l ]those D.

[m ]afore alleged E′. grant E.C. ground Q.

[n ]shew E. some C.

[o ]opinion E.Q.C.L.

[p ]the establishment E.Q.C.L.

[q ]that such words only sound towards all kind of fulnes of power E. All the MSS. read as in the text, except that C has a kind of fulness of power.

[r ]above E.

[s ]only E.

[t ]thereunto E.Q.C.L.

[u ]kinds Q.L. In the margin of E. Kinds stand here, as if the title of a section; perhaps by the printer’s mistake, from its being inserted in his copy as a probable emendation.

[x ]power and order, and of spiritual jurisdiction E. the power of order and of spiritual jurisdiction C.L.

[y ]hath E. which has no stop at joined.

[z ]inseparably E.Q.C.L.

[a ]those E.Q.C.L.

[b ]proceeding E.

[c ]such E.C. some L.

[d ]wish’t D.

[e ]E. omits not.

[1 ][Vid. supra, § 2, 3.]

[g ]in om. E.Q.C.L.

[h ]sundry great things E.Q.C.L.

[i ]and by command E.

[j ]the law doth so much E.

[k ]sometimes E.

[l ]the king, &c. (as a quotation) E.

[m ]right E.C.L.

[n ]his lords and commons in parliament E.C.

[o ]of om. E.

[p ]either divine Q.

[q ]human L.

[r ]the kings in themselves C.

[s ]not any . . . both, but om. E.

[t ]have a privilege therein E.Q.C.L.

[u ]restrain E.Q.C.L.

[x ]laws E.Q.L.

[y ]not E.

[z ]in E.C.L.

[a ]supernatural E.

[b ]church, whether E. church; where even C.

[1 ]Ambros. Ep. 32. d. 160* . [II. 873. N. B. The word “bonus” is not in the MSS. of St. Ambrose.]

[c ]proceeding E.Q.C.L.

[d ]spiritual om. E.Q.C.L.

[e ]business E.C.L.

[f ]liberty E.Q.C.L.

[g ]C. has that church.

[h ]never E.

[i ]alter it; yet E. (Fulm. yea.)

[j ]supreme om. E.

[k ]any of om. E.Q.

[l ]throughout all E.Q.L. throughout the whole C.

[m ]law E. laws Q.C.L.

[n ]ways E.Q.C.L.

[o ]so om. E.

[p ]so om. E.

[q ]determined to be E.Q.C.L. [The phrase of the statute is, “adjudged to be.”]

[1 ]An. 1. Reg. Eliz. [1 Eliz. c. 1. § 36.]

[r ]that in E.Q.C.L.

[s ]four first E.C.

[t ]churches, and evermore E.

[u ]making E.L.

[x ]it D.

[y ]that E.

[2 ][“It hath been generally holden that although the high commission court was abolished by the statute of 16 Car. I. c. 11, yet these rules will be good directions to ecclesiastical courts in relation to heresy.” 1 Hawkins, 4. ap. Burn. Eccl. Law, II. 277. ed. 1788.]

[zz ]case E′. 1662.

[a ]into E.C.L.

[b ]inconvenience E.L.

[c ]hurts E.

[d ]themselves E.

[e ]the procurement E.C.

[f ]invested E. arrayed marg. Q.

[g ]prerogative honour E.

[h ]as part to the whole perfection E. as part of L.C. as part to Q.

[i ]yet om. E.C.L.

[k ]E inserts be here, and omits it after societies.

[l ]the om. E.

[1 ]Ob utilitatem publicam Reip. per unum consuli oportere, prudentissimi jurisconsulti docuerunt* . Just. Dig. i. 2. de Orig. Juris. 2. § 11† . [quoted in substance. The words are, “Novissime, sicut ad pauciores juris constituendi via transisse ipsis rebus dictantibus videbatur, per partes evenit, ut necesse esset reip. per unum consuli: nam senatus non perinde omnes provincias probe gerere poterat. Igitur constituto Principe, datum est ei jus, ut quod constituisset, ratum esset.”]

[m ]all in E.

[n ]inconveniency E.

[o ]have E.C.L.Q.

[p ]these E.Q.C.L.

[q ]one’s E.C.

[r ]then in such case thou shouldest be E.

[t ]comparable E.C.

[u ]policy E.

[x ]the Israelites E.

[y ]chosen E.

[z ]himself om. E.C.L.

[a ]from E.C.L.

[b ]of E.C.L.

[c ]power om. E.

[d ]First, unless E.C.

[1 ]Staplet[on] de Princ. Doct. p. 197. [194. Opp. t. i. Controv. 11.] lib. v. c. 22. “Primum, ut Judæorum sacerdotium imperfectius erat, quia umbraticum tantum ac melioris præfigurativum, suoque tempore in melius commutandum: sic ipsius sacerdotii regimen imperfectius fuit* , ut illud viz. etiam aliqua ex parte ad Reges pertinere non incongrue posset.”

[e ]that the Jews [first C.] religion E.C.

[f ]is om. E.

[2 ]Stapl. ibid. [“Rursum, sacerdotium vetus habuit suas leges, sacrificia, ritus, et cæremonias omnes a Moyse præscriptas atque conscriptas, quibus nefas erat vel addere vel detrahere quicquam: ut hic nulla fere alia re opus esset, quam præscriptos cultus et leges executioni mandare; in quo genere Reges concurrere commodissime possent. Nam ardua et sublimiora fidei mysteria, quæ sacerdotum judicia maxime desiderarent, nondum erant necessario ab omnibus explicite credenda, sed tantum a majoribus, a cæteris autem in fide majorum . . . At in ecclesia Christi et quam plurima accesserunt mysteria explicite credenda, etiam a minoribus et vulgo fidelium . . . et præterea cultus divini externique regiminis ratio, ritus, ac cæremoniæ, scriptæ omnino non fuerunt.”]

[g ]and their E.C.L. Rights E′.

[h ]so generally om. Q.

[i ]government E.C.L.

[k ]our E.Q.C.L.

[1 ]Idem ibid. [“Tertio, synagogæ disciplina erat gladius, et pœnæ temporales . . . Ut totus ille status servorum erat, non filiorum; sic terrore et externis pœnis, non amore et spiritualibus pœnis ducebantur. ‘Quod enim tunc fiebat gladio, lapidationibus, aliisque corporeis censuris, illud’ (ait Augustinus* ) ‘degradationibus et excommunicationibus faciendum esse significatum est hoc tempore; cum in ecclesiæ disciplina visibilis fuerit gladius cessaturus.’ Hæc ille. Hinc ergo factum est, ut propter disciplinam illam corporalem, et visibilis gladii, qui in manu regum erat, reges ipsi causis ecclesiasticis non solum pie, sed etiam necessario sese nonnihil immiscuerint. Nunc vero, cum visibilis gladius non pertineat amplius ad disciplinam ecclesiæ, ut docuit Augustinus, datur intelligi non amplius ad reges disciplinam ecclesiæ et regimen pertinere; sed ad illos tantum quorum est ligare et solvere, et cætera.”]

[l ]as E.

[m ]the E.Q.C.L.

[n ]and om. E.

[o ]now om. E.

[2 ]Stapl. ibid. [“Quarto, cum synagoga vetus in uno populo concluderetur, et in uno loco sub illo sacrificaretur, non erat incommodum, ut uni quoque regi synagogæ cura magna ex parte committeretur. At in ecclesia multarum gentium ut idem fiat impossibile est . . . . Cum unitate religionis Christianæ bene constat multitudo regnorum.”]

[p ]whilst E.Q.C.L.

[q ]into E.C.

[r ]king E.C.

[s ]inconveniences E.

[t ]must E.C.L.Q.

[u ]of nature E.

[x ]the om. E.

[y ]The following paragraphs, to “kings and priests” in p. 367, are inserted here on the authority of the Dublin MS.; and collated with Clavi Trabales, pp. 64-71.

[z ]for om. Cl. Trab. D.

[1 ][See book v. c. 76, § 4.]

[1 ]2 Cor. iii. 7, 8.

[a ]which om. Cl. Trab.

[b ]seem D.

[1 ][See in Hector Boeth. Scot. Hist. lib. xii. fol. 250. ed. Paris. 1574; circ. 1050, the third law of Maccabæus (or Macbeth): “Qui pontificis authoritatem annum totum execratus contempserit, neque se interim reconciliarit, hostis reip. habetor: qui vero duos annos in ea contumacia perseverarit, fortunis omnibus multator.” This may be seen in the Councils, Hard. t. vi. p. 1. pag. 974: with his other canons, the one transferring all judicature over Christians to the clergy, the other confirming their right to tithes and oblations.]

[1 ][Whitaker. adv. Campian, p. 201. “Pontifex Romanus ille est Nemrodes, robustus venator ecclesiæ.”]

[1 ][In 1 Pet. ii. 9. Comm. in Epist. omnes Canonicas, Antwerp, 1591. fol. 270. “Cum dicitur, Exod. xix, Vos eritis in regnum sacerdotale, quare dicatur hic regale sacerdotium? Resp. Ad innuendam prærogativam novi testamenti respectu veteris: in novo enim testamento sacerdotium præeminet regno; sicut spiritus præeminet corpori. Regnum enim consistit in regimine corporali, sacerdotium vero in regimine spirituali. Ideo potestas sacerdotalis ponitur in substantivo, regalis autem in adjectivo.” This work is omitted in the Roman and Venetian editions of Aquinas, and is ascribed by many critics to Thomas Anglicus; i. e. to Thomas Gualensis or Wallensis, a Dominican of Oxford, about 1332: whose nomen gentilitium may have been confounded with Angelicus, the well-known epithet of Aquinas. See Wharton ap. Cave, Hist. Lit. i. 728, and App. 10, 29, ed. 1668; Sixt. Senens. Biblioth. i. 482. Neap. 1742; Lorinus, in S. Jac. Præf. § 11. The same doctrine however is clearly enough taught in the treatise De Regimine Principum, Aquin. t. xvii. Opusc. xx. lib. i. c. 14. “Ab eo (Christo) regale sacerdotium derivatur . . . Quia in veteri lege promittebantur bona terrena . . . religioso populo exhibenda, ideo et in lege veteri sacerdotes regibus leguntur fuisse subjecti. Sed in nova lege est sacerdotium altius, per quod homines traducuntur ad bona cœlestia: unde in lege Christi reges debent sacerdotibus esse subjecti.” Wharton however doubts the genuineness of this treatise also.]

[2 ]Exod. xix. [6.]

[3 ]1 Pet. ii. [9.] Thomas in eum locum.

[4 ]Revelat. i. 6.

[c ]first considered thus E. first thus considered C.L.

[d ]easier E.C.L.

[e ]government E.

[f ]with us om. C.

[g ]do understand E.

[h ]and E.C.

[i ]lawful E.C. princes lawfully Q.

[k ]in E.C.Q.L.

[l ]spiritual E. [Fulm. special] D.

[m ]the om. E.C.Q.

[n ]dominion or [of C.] supreme E.Q.C.L.

[o ]Again to E.

[p ]it will peradventure E.L.Q.

[1 ]T. C. lib. ii. p. 411. [See also T. C. i. 35; Def. 181; and in Bristow, Motives to the Catholic Faith, fol. 157. ed. 1599, almost the same argument alleged on the part of the Church of Rome.

The following memoranda are found in the Dubl. MS. fol. 154. with a reference, in Archbishop Ussher’s handwriting, to this part of the treatise.

“The name of ‘Head of the Church of England,’ to give to the prince, they count it injurious unto Christ. See Mr. Cartw. second book, p. 411.” (Here Abp. Ussher adds a note; “vid. supr. pag. 47:” i. e. p. 47. of the MS.) “See Counterpoison, pag. 173, what authority they leave to princes.”*

“The cause of this doubt is a conceit that the Church and commonweale in respect of regiment must needs be always two distinct bodies; so that the head of the one cannot be the head of the other also. Their reason frivolous, that because Christ is properly termed the Head of the Church, therefore the Prince may not be called the Head of this Church under Christ. What the name of Headship doth import being attributed unto Christ; that his headship over all churches doth not exclude the authority of governors placed as heads over each particular church for the visible regiment thereof. That a Christian prince within his dominions hath supreme power, authority, and headship, over all governors, and that in causes of whatsoever kind, no less if they belong to the Church of Christ than if they merely concern the temporal and civil state.

“Their minds, I doubt not, are far from treason. Howbeit, in the days of Henry VIII. to have held that which now is maintained concerning the prince’s power, had then been adjudged a capital offence.

“Out of the principles which the learneder sort of them deliver the simpler* may draw, as some have done, that by just execution of law hath cost them their lives. A hard case, and to them small comfort which have taught these silly persons such doctrine as being unsaid they have notwithstanding suffered death.”

It will be perceived that most of these notes are expanded more or less entirely in the book as we now have it. Some of the topics however do not there occur. The memoranda are exactly of the same sort as those in the C. C. C. copy of the Christian Letter, inserted here and there in the notes on the five first books. This is a confirmation (if any were needed) of their genuineness.]

[q ]fit om. D.

[r ]entitled Head of the Church, which was given E.

[1 ]Ephes. i. 21, Col. i. 18.

[s ]rules, dominions, titles E. rules or dominions C.

[t ]to civil magistrates E.

[u ]termed also E.

[x ]of all E.

[y ]articles E.

[z ]much as om. E.C.L.Q.

[a ]none E.

[b ]magistrate E.Q.C.L.

[c ]to E.C.

[d ]used and urged E.C.

[1 ]Ephes. i. 20-23.

[e ]had [hath C.] set on his E.C.

[f ]fulness E.

[2 ]Col. i. 18.

[g ]he mentioned before E.C.L. named before Q.

[3 ]Col. i. 16.

[h ]By E.

[i ]on D.

[k ]dominions E.C.

[l ]which lifteth...... of head om. E.

[m ]ways E.

[n ]therein om. E.

[o ]usually E.

[p ]self om. E.C.

[q ]equalizing E. equalling [of om.] C.

[1 ]Apol. [adv. Gent. c. 34.] “Dicam plane Imperatorem Dominum sed quando non cogor ut Dominum Dei vice dicam* .”

[r ]call E.

[s ]may be also as well D.

[t ]doth E.C.L.

[u ]or E.

[x ]Christ, that the E.C.L.

[y ]where E.

[z ]called E. termed C.

[a ]in meaner degrees E.C. in meaner degree L.

[b ]the om. D.

[c ]there is E. is the C.L.

[d ]that could not well be E.

[e ]nor E.

[f ]the E.C.L.

[g ]which om. E.C.L.

[h ]must E. [might Fulm.]

[i ]plain E.

[k ]personally spoken E. unusually taken C.

[1 ]Capita papaverum, primores civitatis. Liv. I. [54.] Roma κεϕαλὴ συμπάσης Ἰταλίας. Dionys. Halic. Antiq. lib. II. Pekah is termed the Head of Samaria, which was the seat of his throne and kingdom* . Esai. vii. 9.

[l ]nothing E.

[m ]even om. E.

[n ]Christian kings E.

[o ]others D.

[p ]other, although it be E.C. although Q.L.

[q ]than that which E.Q.L.

[2 ]Confess. c. 5. art. 23† [“Eorum qui publico munere funguntur in ecclesia, alii . . . partim administrant civilia negotia, partim ecclesiæ tranquillitatem in genere procurant ac tuentur, et quidem accepta in hos usus gladii potestate:”] et 32. [“Civili magistratui obnoxii sunt omnes, cujus etiam potestas est suo respectu ἀρχιτεκτονικὴ, quatenus pacem et εὐταξίαν procurare debet, præsertim in iis quæ primam tabulam respiciunt.” Tract. Theol. i. 42. 46. Gen. 1570.]

[r ]command E.

[s ]if even E.

[t ]they E.

[u ]the E.C.

[v ]it should not E.

[x ]could E.

[y ]whole om. E.

[z ]is properly E.Q.C.L.

[b ]Apostle......doth E.

[d ]First, It differeth in order, because E. in measure......in kind Q.L. first in order...secondly...thirdly C.

[e ]above all om. E.C.

[f ]τη̑ς om. E. ὑ. π. τ. ἀ. om. L. all the Greek om. C.

[1 ]Ephes. i. 21, 22.

[g ]principalities......powers E.C.

[h ]subordinated D.

[i ]Secondly, again E.

[2 ]Psal. ii. 8.

[k ]both in E.C.L.

[l ]own E.C.

[m ]for ever om. E.C.

[n ]other E.C.Q.L.

[o ]How their power E.C.

[p ]Thirdly, The last E.

[q ]and greatest E.C.

[r ]the E.C.

[s ]the om. E.C.

[3 ]Θειότατον καὶ τω̑ν ἐν ἡμι̑ν πάντων δεσποτου̑ν. Plat. in Tim.*

[q ]the Head of the Church E.C.L.

[r ]they om. E.C.

[s ]chiefest E.C.

[t ]is om. E.C.L.

[u ]is always knit to it E. is inseparably knit with it. L.

[x ]motion unto E.

[y ]quickeneth us E.

[z ]Church affairs E.C.L.

[a ]any possibility E.C.Q.

[b ]one besides E.C.

[1 ]T. C. lib. ii. p. 411. [and i. 167.]

[d ]not E.

[e ]over his, and over kingdoms, E. [Fulm. “ ‘other kingdoms,’ i. e. over his own, and over other kingdoms.”]

[f ]of E.C.L.Q.

[g ]to commonwealths E.

[h ]there E.C.

[i ]of Christ om. E.C.

[1 ]T. C. lib. ii. p. 418. [Of this and the passage last referred to, the substance is given, not the very words.]

[j ]him E.C.

[k ]that om. E.C.Q.L.

[l ]it om. E.

[m ]in word om. E.C. in words Q.

[n ]of Christ E.C.Q.L.

[o ]first om. E.C.L.Q.

[2 ]Matt. vi. 13.

[3 ]1 Tim. i. 17.

[p ]the invisible D.

[q ]in om. D.

[r ]both om. E.C.L.

[s ]which made E.

[1 ]Apoc. i. 8.

[s ]hath E.

[t ]as he was man E.

[u ]requireth E.

[2 ]John xvii. 5.

[x ]now om. E.C.L.

[y ]he E.

[z ]Further, it is not necessary E.C.L.Q.

[a ]properly and truly E.

[b ]and E.C.

[c ]and E.C.

[d ]conditions E.C.L.

[e ]wholly E.

[f ]and therefore E.C.

[g ]proportion E.

[3 ]1 Tim. iv. 10.

[h ]succour E1. 1666, corr. 1676.

[4 ]Heb. v. 9.

[i ]high and ghostly E.C.L.Q.

[5 ]1 John i. 3.

[6 ]Heb. xii. 22[-24.]

[k ]we account them E.C.L.Q.

[l ]and that live E.C.L.Q.

[m ]as over dutiful and loving subjects E.C.L.Q.

[n ]the E.

[1 ][T. C.] ii. 411. l. 14.

[o ]his E.

[p ]the E.C.

[q ]in governing E.Q.L.C.

[r ]of om. E. [not E1.]

[s ]kingdoms E.

[2 ]T. C. lib. ii. p. 418. l. 10. [rather 416 . . 418.]

[t ]magistrates authority E.C.L.

[u ]Christ’s E.C.L.Q.

[x ]is subordinate E.

[y ]the preservation E.C.

[z ]of om. E.L.C.Q.

[a ]also E.

[b ]obstinate and rebelliousE.C.

[3 ]T. C. ii. 417. l. 12.

[c ]that E. the C.L.Q.

[g ]there E.L. om. C.

[h ]superiors E.Q.C.L.

[i ]of the commonwealth E.

[k ]to E.Q. until C.

[l ]them om. E.

[m ]as E.

[n ]on the earth E.C.L.

[o ]reigneth now E.

[p ]any longer under him E.C.L.Q.

[q ]the E.

[r ]providence and kingdom E.

[1 ][T. C.] lib. ii. p. 411. lin. 16. [D.]

[s ]regiment E.

[t ]sacrifices E.

[2 ]Heb. ix. 25.

[u ]sleight E.Q.C.L.

[3 ]T. C. lib. ii. p. 415.

[x ]immediately E.C.

[4 ]Rom. xiii. 1.

[y ]nor with any subordination to God, nor doth any thing from God, but by the hands of our Lord, &c. E.

[5 ]Prov. viii. 16. Humble Motion, p. 63. [“Seeing her highness doth acknowledge Christ to be her head, and renounceth the pope, is it not for her safety, by her authority, to set up that which remaineth of Christ’s most holy laws, and to banish all the pope’s canons! May not her princely mind perceive it to be so, if she remember that it is said of Christ, ‘By me kings reign, and princes decree justice: by me princes rule,’ ” &c.]

[z ]By me ......justice om. E.

[6 ]Rev. i. 5.

[a ]amongst......government om. E.C.L.

[b ]and have......unto him om. E.

[c ]as om. E.

[d ]of necessity E.C.

[e ]govern and guide E.C.

[f ]special E.

[g ]namely om. E.

[1 ]1 Cor. iii. 22, [23.]

[h ]E. reads kings are Christ’s as saints, because they are of the Church, if not collectively, &c. C. reads, as saints, because they are of the Church: as kings, because they are in authority over the Church, &c. in which L. agrees. D. and Q. give it as in the text.

[i ]It E. [The mistake might arise from the old way of abbreviating “that.”]

[k ]surely E.C.L.

[l ]reacheth E.C.

[m ]may have and lawfully exercise it E.

[o ]where they speak E. where C.L.Q.

[1 ]T. C. lib. ii. p. 413.

[p ]over E.

[q ]seeing E.

[r ]heads E.L.

[s ]the E1.

[t ]may om. E. [Fulm. “may be”] C.

[u ]more E1.

[v ]provinces E.C.

[w ]to om. E.

[x ]the earth E.

[y ]is om. D.

[z ]the E.

[a ]always remaineth E.C.L.

[b ]indeed E.

[c ]a visible E.

[1 ]T. C. lib. ii. p. 419.

[d ]that are of the Church make E.

[2 ]Ut Hen. 8. 6. 9. [26 Hen. viii. cap. 1.?]

[e ]customs E.C.L.

[f ]misconceiving E.Q.C.L.

[g ]or E.Q.C.L.

[h ]from E.C.L.

[i ]the head E.Q.C.L.

[k ]therefore even E.

[l ]be om. E.Q.C.L.

[m ]of the Church om. D.

[n ]the Church therefore next this, is E.

[o ]the E.

[p ]a superior or head E.C.L.

[q ]do grant E.C.

[r ]chief E.

[s ]order E.L. the order C.

[t ]termed in E.Q. termed within [C. in] his own dominions C.L.

[u ]own om. E.Q.C.L.

[v ]any E.

[x ]a om. E1.

[1 ]T. C. ii. 412.

[y ]heads E.

[z ]monsters together E.C.L.Q.

[a ]the skilful in nature’s mysteries have been used to term it, The womb, &c.

[b ]it is E.

[c ]appears D.

[d ]how E.C.L.

[e ]shall E.

[f ]if Christians om. E.

[g ]the om. E.

[h ]each E.

[i ]each om. E.

[k ]a head also E.

[l ]and om. E.

[m ]more E1.

[n ]is E.C.

[o ]nor yet uncomely E.Q.C.

[p ]perfect body E.C.

[q ]him that God E.C.L.

[r ]to itself should E. should be to itself C.

[s ]ought E.

[t ]the E.

[u ]have power possibly E.C.

[x ]we see therefore E.C.

[y ]as that E.C.

[1 ][This section stands here on the authority of the Dublin MS. But it must be apparent to every reader that it is out of its place. Probably it was a note made to be inserted, in substance, somewhere in the treatise, but the place of insertion not determined. The conclusion of the whole subject, in p. 392, seems no improper place for it. But without MS. authority it might be too great a liberty to transpose it. The Dublin MS. bears marks of unusual inattention in this part.]

[z ]This paragraph is inserted before “these things,” p. 368. E.Q.C.L. There it is clearly incongruous, and here the transition would be clearer without it.

[a ]state E.C. [style Fulm.]

[b ]should E.

[c ]any om. E.

[d ]great E.

[1 ]G. Courin. in Epist. de Morte T. Mori, et Episcopi Roffensis, p. 517. [ap. “Thomæ Mori, Angliæ Ornamenti eximii Lucubrationes.” Basil. 1563.* ]

[e ]a secular E.

[2 ][“Illud dico, me septem annis intendisse animum studiumque meum in istam causam, verum hactenus in nullo doctorum ab ecclesia probatorum reperi scriptum,] quod laicus, aut, ut vocant, sæcularis, possit aut debeat esse caput status spiritualis aut ecclesiastici.”

[f ]even om. E.

[3 ]Præf. Cent. 7. [t. iv. p. 11. Basil. 1567. “Non sint capita ecclesiæ, quia istis,” &c.]

[4 ]Calvin. in Com. in Amos vii. 13. [Quoted by T. C. ii. 413. “Qui initio tantopere extulerunt Henricum regem Angliæ, certe fuerunt inconsiderati homines: dederunt illi summam rerum omnium potestatem: et hoc me semper graviter vulneravit. Erant enim blasphemi, qui vocarent eum summum caput ecclesiæ sub Christo. Hoc certe fuit nimium. Sed tamen sepultum hoc maneat, quia peccarunt inconsiderato zelo . . . Faciunt illos nimis spirituales. Et hoc vitium passim regnat in Germania. In his etiam regionibus nimium grassatur . . .Principes, et quicunque potiuntur imperio, putant se ita spirituales esse, ut nullum sit amplius ecclesiasticum regimen. Non putant se posse regnare, nisi aboleant omnem ecclesiæ auctoritatem, et sint summi judices, tam in doctrina, quam in toto spirituali regimine.” p. 282. ed. 1610.]

[g ]and thought . . . . we do om. E.

[h ]protesteth E.L.Q.

[i ]through D.

[j ]was E.C.

[k ]government E.

[l ]the authority E.C.L.Q.

[m ]Here the Dublin MS. proceeds as in p. 388, line 20. “Their meaning is,” to “whole or any part,” in p. 392: and then inserts what follows in this place, as far as “spiritual government,” p. 388.

[o ]made om. E.

[p ]give E.Q.C.L.

[q ]these D.

[r ]the E.C.

[1 ][Whitg. Def. 300, 301. “Christ is the only head of the Church, if by the head you understand that which giveth the body life, sense, and motion: for Christ only by his Spirit doth give life and nutriment to his body. He only doth pour spiritual blessings into it, and doth inwardly direct and govern it. Likewise he is only the head of the whole Church, for that title cannot agree to any other. But if by the head you understand an external ruler and governor of any particular nation or church, (in which signification head is usually taken) then I do not perceive why the magistrate may not as well be called the head of the church, i.e. the chief governor of it in the external policy, as he is called the head of the people, and of the commonwealth. And as it is no absurdity to say, that the civil magistrate is head of the commonwealth, next and immediately under God, (for it is most true,) so is it none to say, that under God also he is head of the church, i. e. chief governor, as I have before said.”]

[s ]there om. E.C.

[t ]exceptions D.

[u ]the outward E.C.

[x ]of head D.

[y ]to him with E.C.L.Q.

[1 ]T. C. ii. 414. [“It is first to be noted from whom this provision was brought him. For as Harding borrowed it of Pighius, so the doctor’s purveyors had it from Harding, or from both.”]

[z ]to om. E.Q.C.L.

[a ]it E.

[b ]already hath E.

[c ]sufficiently been E.C.L.Q.

[d ]therefore be E.Q.C.

[e ]convicted in some things E.Q.C.L.

[f ]thought E.

[g ]confess E.C.

[2 ]T. C. lib. iii. p. 168.

[h ]in E.C.

[i ]of E. in E′.

[k ]is there E.Q.C.L.

[l ]mislike E.

[m ]therein E.

[n ]and E.C.

[o ]that om. E.Q.C.L.

[p ]reasons E.C.L.

[q ]any om. E.

[r ]to be D.

[1 ]T. C. lib. ii. p. 415.

[s ]the om. E.Q.C.L.

[t ]also as it is E. as it is also C.

[u ]in distinguishing, they think E. as they think, in so distinguishing C.

[x ]doth D.E′.

[y ]wonted om. E.C.

[z ]kind of affection E.C.L.

[a ]be able to om. E.

[b ]henceforward E.C.L.Q.

[c ]invisible, exercised E.C.L.

[d ]the om. E.

[e ]particularly E.Q.C.L.

[f ]him only do we acknowledge E. him therefore only (L. only therefore) do we C.L.

[g ]the E.C.

[h ]graces E.

[i ]the sacraments E.C.L.Q.

[k ]means E.C.L.

[l ]those D.

[m ]such properly concerns E.

[n ]regiment D.

[o ]nor E.Q.C.L.

[p ]seeing E.

[q ]his E.

[r ]differing om. E.

[1 ]T. C. lib. ii. p. 415.

[s ]in om. E.

[t ]societies E.Q.

[u ]gathered together E.L.

[x ]must be their head E. must needs be their head C.L.

[y ]not their E.C. there E′.

[z ]societies E.Q.C.

[a ]as God E.C.

[b ]not there E. there om. C.

[c ]very om. E.C.

[d ]hereby E.C.L.

[e ]as D.

[f ]and not the D.

[g ]that there E.Q.C.L.

[h ]that E.Q.C.L.

[i ]that E.

[k ]the om. E.L.

[l ]Church E.

[m ]the head E.Q.C.L.

[1 ]T. C. ii. 413. [“As it hath certain ground in the Scripture that this title of Head of the Church is too high to be given unto any man, so hath it been confirmed from time to time by writers both old and new, which have had the honour of Christ in any convenient estimation . . . Cyprian saith, ‘there is but one head of the Church.’ De Simplicitate Prælatorum,” (i.e. de Unitate Ecclesiæ: “Ecclesia Domini . . . ramos suos in universam terram copia ubertatis extendit . . . Unum tamen caput est, et origo una.” p. 195. ed. Baluz.) “The bishop of Sarisbury affirmeth the same. Apol. p. 2. c. 2. div. i.” (“Christ alone is the prince of this kingdom; Christ alone is the head of this body; Christ alone is the bridegroom of this spouse.”) “Augustine proveth that the minister which baptizeth cannot be the head of him which is baptized, because Christ is the Head of the whole Church. Contr. Lit. Petil. i. [4.] 5.” (“Id enim agunt isti, ut origo, radix, et caput baptizati non nisi ille sit a quo baptizatur . . . O humana temeritas et superbia . . . . Cur non sinis ut semper sit Christus origo Christiani, in Christo radicem Christianus infigat, Christus Christiano sit caput? . . . .An vero Apostolus Paulus caput est et origo eorum quos plantaverat . . . cum dicat, nos multos unum esse corpus in Christo, ipsumque Christum caput esse universi corporis?” t. ix. 208. comp. lib. iii. c. 42. p. 322.)

[n ]it om. D.

[o ]into E.

[p ]besides can be so E.

[q ]Here the Dublin MS. goes back to p. 386. “The last difference . . . . . spiritual government.” p. 388.

[r ]E.C.L.Q. begin this paragraph with the word “amongst,” in lin. 14, transposing all that goes before it so as to come in after “and others.”

[1 ]Polyb. lib. vi. de Milit. ac Domest. Rom. Discipl. [c. 12.]

[s ]other om. E.C.

[t ]there E.

[2 ]1 Macc. xiv. 44.

[u ]sort E.Q.C.L.

[3 ]1 Chr. xv. 3, 4.

[4 ]1 Reg. viii. 1.

[5 ]2 Chr. xv. 9; xxiv. 5; xxx. 1; xxxiv. 29.

[x ]Before this paragraph two insertions are made in E.Q.C.L. 1. From “The Consuls” to “Wherefore,” noticed above note r. 2. From “The clergy” to “shall not need,” as below, p. 395. The two are connected thus: “Wherefore the clergy,” &c.

[6 ]Dig. xlvii. 22. De Collegiis Illicitis [et Corporibus.] L. i. [1. Mandatis principalibus præcipitur præsidibus provinciarum, ne patiantur esse collegia sodalitia, neve milites collegia in castris habeant . . . ne sub prætextu hujusmodi illicitum collegium coeant . . . Sed religionis causa coire non prohibentur: dum tamen per hoc non fiat contra senatus consultum.” 3. “Nisi ex senatus consulti auctoritate, vel Cæsaris, collegium, vel quodcunque tale corpus coierit: contra senatus consultum, et mandata, et constitutiones collegium celebrat.”] Cod. Just. i. 3. De Episc. et Presbyt. [et Cler. L. 15.] De Illicit. Conventiculis. [“Conventicula illicita etiam extra Ecclesiam in privatis ædibus celebrari prohibemus; proscriptionis domus periculo imminente, si dominus ejus in ea clericos nova ac tumultuosa conventicula extra ecclesiam celebrantes susceperit.” 404.]

[y ]Christians E.C.L.

[z ]general synod E.C.

[a ]meeting E.Q.C.L.

[b ]consisting E. consists C.

[c ]not accounted E.Q.C.L.

[1 ][Albert Pighius, of Kempen in Holland, (1490-1542.) “Aucun controvertiste n’a poussé plus loin le zèle pour les prétensions de la cour Romaine.” (Biog. Univ.) The work quoted is Hierarchiæ Ecclesiasticæ assertio, 1544, several times reprinted.] Hierarch. lib. vi. cap. 1. [“Constantini principis pius religiosusque zelus prima eorundem causa et origo extitit.”]

[d ]businesses E.

[2 ]Constant. concilium a Theodosio sen. indictum: Theod. l. i. [5.] c. 9. Ephesinum 1. nutu Theodosii jun. convenit. Evagr. i. 2. [i. 3.] Sardicen. concil. a Constant. [Sardicense Constantius indicit. D.] Theod. ii. 4. Chalcedon. impetratum a Martiano. Leo, Ep. 43* .

[e ]used D.

[3 ]Hieron. cont. Ruffinum, lib. ii. [§ 20. St. Jerome, as appears by the context, was rather disputing the existence than the authority of the alleged synod. “Responde, quæso, synodus, a qua excommunicatus est (S. Hilarius), in qua urbe fuit? Dic episcoporum vocabula; profer sententias subscriptionum . . Doce qui eo anno consules fuerint, quis imperator hanc synodum jusserit congregari: Galliæne tantum episcopi fuerint, an et Italiæ et Hispaniæ: certe quam ob causam synodus congregata sit. Nihil horum nominas.” t. ii. 513. ed. Vallars.]

[f ]the om. D.

[f ]the om. D.

[g ]and E.Q.C.L.

[1 ]Sozomen. lib. vi. cap. 7. [Οἱ περὶ Ἑλλήσποντον καὶ Βιθυνίαν ἐπίσκοποι, καὶ ὅσοι ἄλλοι ὁμοούσιον τῳ̑ Πατρὶ τὸν Υἱὸν λέγειν ἠξίουν, προβάλλονται πρεσβεύειν ὑπὲρ αὐτω̑ν Ὑπατιανὸν . . . ὥστε ἐπιτραπη̑ναι συνελθει̑ν ἐπὶ διορθώσει του̑ δόγματος· προσελθόντος δὲ αὐτου̑, καὶ τὰ παρὰ τω̑ν ἐπισκόπων διδάξαντος, ὑπολαβὼν Οὐαλεντινιανός, ἐμοὶ μὲν, ἔϕη, μετὰλαου̑ τεταγμένῳ, οὐ θέμις ἐστὶ τοιαυ̑τα πολυπραγμονει̑ν. οἱ δὲ ἱερει̑ς οἱ̑ς ταυ̑τα μέλει καθ’ ἑαυτοὺς ὅπη βούλονται συνίτωσαν.] Ambros. Epist. 32. [21. t. ii. 860. Ad Valentinian. ii. “Augustæ memoriæ pater tuus non solum sermone respondit sed etiam legibus suis sanxit, in causa fidei vel ecclesiastici alicujus ordinis eum judicare debere, qui nec munere impar sit nec jure dissimilis; hæc enim verba rescripti sunt, hoc est, sacerdotes de sacerdotibus voluit judicare . . . . Pater tuus, Deo favente . . . dicebat, Non est meum judicare inter episcopos.”] Quanquam longe aliter Nicephorus, lib. vii. c. 12* . [xi. 3. where Valentinian is represented as saying, Ἐμοὶ, πράγμασιν ἐνειλημμένῳ, καὶ τὰ του̑ πλήθους ἐπιτετραμμένῳ, οὐκ εὐχερὲς τὰ τοιαυ̑τα διερευνα̑σθαι.]

[h ]matters E.C.

[i ]willed E.Q.L. called C.

[k ]belongeth E.Q.C.L.

[l ]together E.C.

[m ]where E.

[n ]together om. E.

[o ]the om. E.Q.C.

[p ]and Valentinian E.C.

[q ]east unto the west parts E.

[r ]to D.

[s ]there the bishops E.

[t ]was E.C.

[u ]very small E.C.L.Q.

[x ]grow thereby E.C.

[y ]means E.C.L.

[z ]he E.Q.C.L.

[a ]unto them E.Q.C.L.

[b ]even om. E.

[c ]else om. E.C.L.

[d ]now therefore E.Q.C.L.

[e ]This passage, from “The clergy” to “shall not need,” in E.C.L.Q. occurs before, viz. after “the other. Wherefore” in p. 392.

[f ]that afterward E. [Fulm. del.]

[g ]seemeth D.

[h ]thereof E.C.

[i ]breaketh E.Q.C.L.

[l ]will E.Q.C.L.

[m ]hir D.

[n ]or E.Q.C.L.

[1 ]Soto in 4 Sent. [ubi infra. “Gerson in Tract. Potest. Eccles.” (cons. iv, xi.) . . . “atque alii fautores illius opinionis, quod concilium est supra papam, arbitrati suam opinionem ex hoc fundamento pendere, aiunt, potestatem ecclesiasticam jurisdictionis in utroque foro residere in tota universitate Ecclesiæ, hoc est, in toto corpore . . . Jure enim naturæ potestas regendi rempubl. in tota ipsa est, et in nullo seorsim membro, nisi ab ipsa eligatur, ut est videre in antiquo regimine Romanorum . . . Nisi quod illæ quæ rege gubernantur ipsum elegerunt, in quem suam transtulerunt auctoritatem, quæ jure hæreditario perpetuo succederet in suam sobolem, juxta tenorem legis, Quod principi placuit. Sic ergo aiunt existere potestatem in corpore Ecclesiæ immediate.” Which opinion he proceeds to combat on the ground of the apostolical charter granted in Scripture.]

[2 ]Potestas jurisdictionis ecclesiasticæ non residet in toto corpore immediate, sed in prælatis. Caiet. [Thomas de Vio, of Gaeta, Dominican theologian, 1469-1534.] in Opusc. de comp. Pap. et Concil. [t. i. tract. i. c. xii.] Turrecr. [John Torquemada of Valladolid, Dominican theologian, 1388-1468.] Summ. Eccl. l. 2. c. 71. [fol. 196, 197. Venet. 1561. apud] Soto in 4 Sent. Dist. 20 q. 1. art. 4.

[1 ][Possibly this paragraph might case it should stand as § 1 of this be meant as a transition from the chapter. It is here given as in the former chapter to this: in which Dubl. MS.]

[o ]This portion of the work, to “assent not asked?” p. 407, is omitted in the edition of 1651, but found in part in Clavi Trabales, p. 73-76, &c. and was inserted by Bishop Gauden in his edition of Hooker’s works, 1662. It occurs in MSS. Q.C.L. but much later, viz. where Bishop Gauden inserted it, after the words “defence of the truth therein,” at the end of c. viii. On the authority of the MS. D, confirmed by internal evidence, it is now placed here.

[p ]cause E.

[q ]not om. D. It had been “unlike,” but the “un” is erased.

[r ]of om. Cl. Trab.

[s ]they are om. E.

[t ]quality E.Q.C.L.

[u ]belongs E.

[1 ][Eccl. Disc. transl. by T. C. p. 4. ed. 1617; comp. T. C. i. 84. al. 63. ap. Whitg. Def. 305. “Moses that was the overseer of the work was a wise and a godly man; the artificers that wrought it, Bezaleel and Aholiab, most cunning workmen: and yet observe how the Lord leaveth nothing to their will, but telleth not only of the boards, of the curtains, of the apparel; but also of the bars, of the rings, of the strings, of the hooks, of the besoms, of the snuffers,” &c. . . . “If in the shadows, how much more in the body . . . Is it a like thing . . . that he that then remembered the pins did here forget the master builders?”]

[x ]as E.Q. Cl. Trab.

[y ]also E.Q.C.L. Cl. Trab.

[z ]strait E.

[1 ]Deut. iv. 2; xii. 32; [quoted in Admonit. p. 1. ed. 1617;] Jos. i. 7.

[a ]to Cl. Trab. you D.

[b ]had E.

[c ]law E.

[2 ]Thom. ii.* [2 Sum. pars i.] quæst. 108. art. 2. [p. 709. Venet. 1596.]

[d ]said Cl. Trab. D.

[e ]of scripture D.

[f ]must needs take D.

[g ]so great E.Q.C.L. Cl. Trab.

[h ]as a conclusion E.

[i ]as E.Q.C.

[k ]for manner in E.C.L. Cl. Trab. for manner of Q.

[l ]a duty E.

[m ]it om. E.C.L.

[n ]as om. E.

[1 ][Rom. x. 10.]

[o ]man’s laws have E.

[p ]their contradiction E.Q.C.L. Cl. Trab.

[q ]man afterwards is E.C.L. Cl. Trab.

[r ]man of wisdom apply those words of D.

[2 ]Prov. vi. 20.

[s ]The English first E.Q.

[t ]makes E.Q.C.L.

[u ]thou not E.Q.C.L.

[x ]a thing even undoubtedly E.C.L.

[y ]ordained D.

[1 ]Δει̑ τὸν νόμον τὰ περὶ Θεοὺς καὶ δαίμονας καὶ γονέας, καὶ ὅλως τὰ καλὰ καὶ τίμια, πρω̑τα [πρα̑τα] τίθεσθαι· δεύτερον δὲ τὰ συμϕέροντα· τὰ γὰρ μήονα τοι̑ς μείζοσιν ἀκολουθει̑ν καθήκει. [ποθάκει* .] Archyt. de Leg. et Justit. That is, “It behoveth the law first to establish or settle those things which belong to the gods, and divine powers, and to our parents, and universally those things which be virtuous and honourable; in the second place, those things that be convenient and profitable: for it is fit that matters of the less weight should come after the greater† .” [Ap. Stob. Floril. II. 169. ed. Gaisford.]

[z ]must needs E.Q.C.L.

[a ]Here the fragment in Cl. Trab. breaks off.

[b ]it must of necessity retain the same, being of the Christian religion E. of necessity being [of 1676] Christian Religion, Gauden, 1662.

[c ]that om. E.C.Q. inserted L.D.

[2 ]Act. xv. 7. 13-23.

[d ]which om. E.

[e ]afterwards E.Q.C.L.

[3 ][See App. No. iv.]

[f ]belongeth to the prelates E. The MSS. all give it as above: except that the before bishops is omitted in D.

[g ]alone om. E.

[h ]has E.C.L. hath Gauden.

[i ]since D.

[1 ]Acts xvi. 4.

[k ]since D.

[2 ]Acts xv. 28.

[3 ]Matt. xxviii. 20.

[l ]the E.C.

[4 ]2 Cor. iii. 3, 6.

[m ]more D.

[n ]no om. E.

[o ]are, as now E.C.L.

[p ]laws E.Q.C.L.

[1 ]Cap. Dilecta, de Excess. Prælator. [Decretal. Greg. v. 31, 14. c. 1642. Lugd. 1572. This is an inhibition of Pope Honorius III. to the clergy of Jouars, in the diocese of Meaux, forbidding them to make or use a common seal without the consent of the abbess of Jouars, who was “ipsorum caput et patrona.”] L. Per fundum [Tit. de servitutib.] rusticor. Præd. [Digest. lib. viii. tit. iii. l. 11. “Per fundum, qui plurium est, jus mihi esse eundi, agendi, potest separatim cedi: ergo subtili ratione non aliter meum fiet jus, quam si omnes cedant: et novissima demum cessione superiores omnes confirmabuntur.”] et § Religiosum. De rerum divis. [Inst. II. 1. § 9. “Religiosum locum unusquisque sua voluntate facit. In communem autem locum purum invito socio inferre non licet.”]

[2 ]Gloss. [in verb. Pertinet.] Dist. 96. c. Ubinam* . [fol. xcix. Lugd. 1509. Bonifac. viii. De Regulis Juris, ad calc. lib. 6i Decretal. Lugd. 1572. Reg. xxix. col. 742.]

[1 ][Decr. Gratian. pars i. d. 96. col. 468, from a letter of Nicholas I. to the Greek emperor Michael III, reproving him for having been a party to the proceedings of the provincial synod which deposed Ignatius patriarch of Constantinople without any charge of heresy, and substituted Photius in his place. 865. Concil. Hard. v. 158 C.]

[q ]quæ univ. . . . communis est om. E.

[r ]as om. E.Q.C.L.

[s ]minuere E.C.L.

[2 ]Extrav. de Judic. C. Novit. (Extra de judiciis novit, Gauden in text.) [This passage does not appear in the Extravagantes, Tit. De Judiciis, ad calc. vi. Decretal. ed. 1573. The forty-second canon of the fourth Lateran council, which was drawn up by Innocent III, 1215, runs thus: “Sicut volumus ut jura clericorum non usurpent laici, ita velle debemus, ne clerici jura sibi vindicent laicorum. Quo circa universis clericis interdicimus, ne quis prætextu ecclesiasticæ libertatis suam de cætero jurisdictionem extendat in præjudicium justitiæ sæcularis.” Conc. Hard. vii. 49. In the title De Judiciis, Decretal. Greg. ix. lib. ii. tit. i. cap. 13, (which begins, Novit ille qui nihil ignorat) the following passage is given of the letter from Innocent to the bishops of France; by which he interfered between king John and Philip Augustus, 1204; “Non putet aliquis quod jurisdictionem illustris regis Francorum perturbare aut minuere intendamus, cum ipse jurisdictionem nostram nec velit nec debeat impedire.” col. 489. Lugd. 1572.]

[t ]saith Pope Innocent E.Q.C.L.

[u ]conditions E.L.

[x ]right E.C.

[y ]in making laws E.Q.C.L.

[z ]whereby E.Q.C.L.

[a ]in om. E.C.L.

[b ]Tridental E.

[c ]laws E.

[1 ]Boet. Epo, Heroic. Quæst. lib. i. sect. 284. [“Ecclesiasticarum sive Heroicarum Quæstionum libri sex.” No date, but some time before 1588, in which year were published three additional books, “De jure Sacro.” The author was Boetius Epo, a native of Friesland, [1529-1599] Professor of Canon Law at Douay, 1578. The editor has not obtained a sight of the work here quoted. It appears from the continuation of it, that the writer was a strenuous assertor of the pope’s plenary power: and from the preface to his “Antiquit. Ecclesiast. Syntagmata,” that he had once been a Protestant. (Moreri; Hurter, Nomenclator Liter. i. 228.)]

[d ]touching either E.Q.C.L.

[e ]right E.Q.C.L.

[2 ][It should seem from Strada’s account, b. iv. p. 106, 107, that no formal exception was made, but from Fra Paolo, viii. 85, that the publication took place in the king’s name and not in the pope’s; and from Brandt, (Hist. of the Reform. in the Low Countries, b. v. Eng. Transl. t. i. 153,) that the “temporal magistrates were directed to assist the prelates. . . and to be conformable to the canons of the council in every thing, save only where they might seem to derogate from his majesty’s prerogatives or from the rights of any of his vassals.” This statement is confirmed by the original documents as they stand in Le Plat, Monum. Hist. Concil. Trid. t. vii. especially the king’s final letter to the duchess of Parma, p. 91. The points specified by Hooker about patronage, &c. are specified not in the king’s letter, but in various memorials, given by Le Plat, from the councils of Namur, Brabant, &c. (p. 71, 83,) and forwarded by the duchess to Philip: which memorials occasioned the letter.]

[f ]again D.

[g ]follows E.C.L.

[h ]king’s E.C. Kings Gaud.

[i ]face E.L.

[k ]a corporation E.

[l ]Here the printed editions since Gauden, and all the MSS., insert a passage, which will be found below, as a note by way of Appendix to this book. The reasons for omitting it here will be found elsewhere. The Dublin MS. then proceeds as in § 14. “And concerning,” to “over the Church.” But as that MS. is clearly erroneous and incoherent in one part of this arrangement, the transposition has not been adopted.

[m ]account E.Q.C.L.

[n ]those E.C.L.

[1 ][Allen, Apol. 1583, c. iv. p. 69. “Veritas est, nec regem nec parlamentum habere potestatem legitimam præscribendi ordinem ecclesiæ vel clero in hac parte, magis quam hierarchiis angelorum in cœlo commorantium.” The points which he had just been mentioning were the royal supremacy and the validity of the protestant episcopal orders.]

[1 ][Ibid. p. 64. “Parlamentum autem est conventus plane civilis, in quo nec episcopi aliter quam ut regni barones jus suffragandi obtinent, nec ut barones ullam habent tractandi aut definiendi negotia, aliam quam quæ ad civilem status gubernationem spectant, potestatem: cum omnis potestas, quam vel episcopi vel alii in illo loco exercent, sit a Principe et Rep. civili derivata; ad quos nec lege divina nec naturali hujusmodi rerum definitio spectat.”]

[o ]of power om. E.

[p ]notwithstanding om. E.C.L.

[q ]so E.

[2 ][Ibid. 65. “Non ad paganos imperatores hoc spectabat, (quamvis non minus olim imperiales et regales quam nunc temporis extiterint) nec ab illis expetebatur; nam sub Nerone, præcipui Apostoli ecclesiam Romanam gubernabant.”]

[3 ][Ibid. 67. “Hoc itaque regimen non est jus regi terreno, principi, aut statui ulli debitum: hi enim omnes (si Christiani sunt) tenentur subesse pastoribus animarum suarum et ecclesiæ Christi.”]

[r ]laws here E.C.L.Q. and D. read as in the text.

[s ]in such sort om. E.C.

[4 ][Ibid. “Nec eam ecclesia concessit, nec unquam concedere potest, cum nec a natura illis, ut patet in ethnicis, competat, nec jure Christianitatis, cujus virtute omnes quotquot in universo orbe vivunt, ecclesiæ Christi obedire tenentur, non eidem imperare; nec ulla civilis resp. eam principi suo auctoritatem largiri potest quam nulla vi naturæ possidet: unde princeps cum hanc potestatem nec a populo nec a majoribus per naturalem propagationem aut alia ratione acceptam consecutus sit, eam parlamento haud communicare potest, et consequenter nullas ferre leges, nec audire nec determinare, per se vel per parlamentum aut aliud quodcunque tribunal modo jam dicto sibi subjectum, quidquam de ecclesiæ gubernatione potest.”]

[t ]For they . . . . unto om. E.

[1 ][Saravia. de Honore Præsulibus et Presbyteris debito, c. 25. “Coriarii, tinctores, textores, coctores cervisiæ, fabri, fullones, mercatores, comitia celebrant, de Republ. sententiam dicunt (quod equidem in libero populo non improbo): sed pastores ecclesiarum excludi, contra æquabile jus civium est, qui sub iisdem legibus et magistratu vivunt, et communia ferunt cum cæteris civibus onera: de quorum vita et fortunis, de iisque omnibus a quibus tum ipsorum privata salus, tum ecclesiarum publica pendet, non minus deliberatur, quam de pannis, de lana, de piscibus, de coriis cæterisque mercibus importandis aut exportandis. Num minor pastoribus ecclesiarum cura Reip. esse debet, quam Burgimagistris?”]

[u ]Jule D.

[x ]the om. E.Q.C.L.

[xx ]should E′.

[y ]of E.Q.C.L.

[z ]in themselves om. E.

[a ]foundation D.

[b ]into E.

[c ]the laws E.C.

[d ]grand D.

[1 ]An. 1 et 2 Phil. et Mar. c. 8.

[e ]there om. D.

[f ]neither did they or the cardinal imagine E. or the cardinal himself, as they imagine, any thing commit Q; commit any thing C.L.

[g ]of om. E.Q.C.L.

[h ]public om. E.C.L.

[i ]the Christian E.

[j ]rites om. E.

[k ]the devising E.

[l ]This clause om. E.

[l ]that E.Q.C.L.

[m ]kings but E.

[n ]states of om. E.

[o ]the om. E.

[p ]no E.C.L.

[q ]of E.Q.C.L.

[r ]utterly om. E.C.L.

[s ]regal E.C.

[t ]unto their emperors E.Q.C.L.

[u ]means E.C.L.Q.

[1 ]“Quod principi placuit, legis habet vigorem: cum lege Regia, quæ de ejus imperio lata est, populus ei et in eum omne imperium suum et potestatem concedat* .” Inst. [lib. i. t. 2.] de J. N. G. et C. [§ 6.]

[x ]endued E.

[y ]thought E.

[z ]nor E.Q.C.L.

[a ]the E.

[b ]to om. E.C.L.

[1 ]T. C. lib. i. p. 92. (292 D.) [al. 154. ap. Whitg. Def. 695. “As for the making of the orders and ceremonies of the Church, they do (where there is a constituted and ordered church,) pertain unto the ministers of the Church and to the ecclesiastical governors; and as they meddle not with the making of civil laws for the commonwealth, so the civil magistrate hath not to ordain ceremonies pertaining to the Church.”]

[c ]the om. E.Q.

[d ]these E.Q.C.L.

[e ]be lords om. D.

[f ]of all other is E. is most proper of all other C.

[g ]ecclesiastical persons E.C.

[h ]and E. and the C.L.

[1 ][De Rep. iii. ap. Lactant. vi. 8.]

[i ]part D.

[k ]his E.C.L. [Fulm. this.]

[l ]the E.L.

[m ]though E. however C.

[n ]of om. C.L.

[o ]especially is E.

[p ]establisheth them E.C.L.Q.

[q ]deliver om. E.Q.C.L.

[s ]is E.

[t ]that om. D.

[u ]did forbid E.

[x ]them E.

[y ]thereby E.Q.

[z ]laws E.C.

[a ]the om. E.Q.C.L.

[b ]deprive himself thereof E.

[c ]a om. E.Q.C.L.

[d ]own om. E.Q.C.L.

[e ]his E. [Fulm. this] L.

[ee ]head E′. Gauden, ’62, ’76, ’82.

[f ]on D.

[g ]needs om. E.Q.C.L.

[h ]unto E.Q.

[i ]of E.

[k ]matters E.C.L.

[l ]idolatrous E.Q.C.L.

[m ]and E.C.

[n ]as om. E.

[o ]true and Christian D.

[p ]The passage which follows, down to “over the Church,” p. 419, is placed by the Dublin MS. before “There are which wonder,” &c. c. vi. 9. The margin of D. has, “Power to make laws.”

[q ]the E.C.L.

[r ]for D.

[1 ]T.C. lib. iii. p. 159 (51 E.) [T. C. i. 193. al. 155. ap. Whitg. Def. 701, says, “We say, that if there be no lawful ministry to set good orders (as in ruinous decays and overthrows of religion,) that then the prince ought to do it; and if (when there is a lawful ministry) it shall agree of any unlawful or unmeet order, that the prince ought to stay that order, and not to suffer it, but to drive them to that which is lawful and meet.” And iii. 159: (quoting Jewel and Nowell;) “ ‘Christian princes have rather to do with these matters than ignorant and wicked priests . . . In case of necessity (meaning when the ministry is wicked) the prince ought to provide for convenient remedy:’ the very selfsame thing which we maintain, in saying, when there is no lawful ministry, that then the prince ought to take order in these things.”

[s ]endued E.

[t ]remarkable E.C.L.

[u ]wheresoever E.Q.C.L.

[x ]is no E.

[y ]ministry? D.

[z ]quality? D.

[a ]dealing for ever with affairs E.

[b ]transfers E.

[c ]the om. E.C.Q.

[1 ][See at the end of Greenwood’s “Answer to G. Gifford’s pretended Defence of Read Prayers,” 1590, a circular letter from the bishop of London (Aylmer) to his clergy, with “A Brief of the Positions holden by the new sectory of Recusants:” of which the 10th is, “That if the prince, or magistrate under her, do refuse, or defer to reform, such faults as are amiss in the Church, the people may take the reforming of them into their own hands, before or without her authority.” And in a subsequent paper, Art. 6. “They affirm that the people must reform the Church and not tarry for the magistrate.” Their own reply is, “We go not about to reform your Romish bishopricks, deans, officers, advocates, courts, canons, neither your popish priests, half priests, ministers, all which come out of the bottomless pit: but we leave those merchantmen and their wares with the curse of God upon them until they repent . . . We are to obey God rather than man, and if any man be ignorant let him be ignorant still. We are not to stay from doing the Lord’s commandment upon the pleasure or offence of any.”]

[d ]to D.

[e ]and to the D.E.

[f ]the great, by the poor and the simple; some Kniperdoling, &c. E. Gauden. Kimperdoling E. G. Kniperdoling 1676. But all the MSS. omit by: which seems to indicate the change of punctuation here adopted.

[2 ][Bernard Knipperdoling, of Munster, one of the leaders of the anabaptists in the tumult of 1533, and designated by Sleidan as ‘facile primus ejus factionis.” Commentar. b. x. f. 106. ed. Argentorat. 1559. “Vaticinatur Cnipperdolingus, fore ut in summo gradu collocati deturbentur, alii autem e sordibus et infimis emergant subselliis: deinde jubet omnia templa destrui.” Ibid.]

[g ]this E.C.L.

[h ]and orders om. D.

[i ]very om. E.

[k ]so om. E.

[l ]qu. contentious?

[m ]stifling E. [trifling Fulm. Q. in marg.]

[n ]authorized kings E.

[o ]till it were well E.

[p ]strong E.Q.C.L.

[q ]whereof E. hereof C.

[r ]indeed lawful for kings E.C.L.

[s ]these E.C.L.

[t ]foresaid om. E.C.L.Q.

[u ]reason C.

[1 ]T. C. lib. i. p. 192. [al. 153. ap. Whitg. Def. 694.]

[x ]vid. p. 17. [marg. D.]

[2 ]Apol. fol. 40* . p. 2. [c. iv. p. 67. “Ad terrenam spectat potestatem, quam Deus illis largitus est, ecclesiæ leges defendere, negotiorum suscipere executionem, et punire rebelles atque transgressores.”]

[y ]punish rebels and transgressors E.Q.C.L.

[z ]the laws E.Q.C.L.

[a ]the church D.

[z ]that om. E.Q.C.L.

[a ]doth D.

[1 ][Here in E.Q.C.L. ends the treatise on Legislative Supremacy, and the section “Touching the king’s supereminent authority,” &c. (c. viii.) begins. But in D. the following passage is inserted: which, occurring as it does afterwards, the first part of it almost verbatim, was probably put here as a note in the copy from which that MS. was transcribed, and got by mistake into the text. (It appears also in Cl. Trab. p. 71.) “Wherein it is, from the purpose altogether, alleged, that Constantine,” &c. (as in c. viii. § 8. to “a matter of theirs:) all which hereupon may be inferred reacheth no further than only unto the administration of church affairs, or the determination of strifes and controversies* rising about the matter† of religion: it proveth that in former ages of the world it hath been judged most convenient for church officers to have the hearing of causes merely ecclesiastical, and not the emperor himself in person to give sentence of them. No one man can be sufficient for all things. And therefore public affairs are divided, each kind in all well-ordered states allotted unto such kind of persons as reason presumeth fittest to handle them. Reason cannot presume kings ordinarily so skilful as to be personal judges meet for the common hearing and determining of church controversies; but they which are hereunto appointed, and have all their proceedings authorized by such power as may cause them to take effect. The principality of which power in making laws, whereupon all these things depend, is not by any of these allegations proved incommunicable unto kings.”]

[2 ][In a second instance here the order of the Dublin MS. fol. 107; and of Cl. Trab. p, 72, has been departed from; the following passage to the end of this section, as they give it, is quite incoherent, followingthe extract given above, (note 1,) in this way: “The principality of which power in making laws whereupon all these things depend, is not by any of these allegations proved incommunicable unto kings, although not both in such sort,” &c. This being clearly wrong, and the passage as it stands in the text fitting in tolerably well, perhaps the insertion of it on conjecture may not seem too bold.]

[3 ]T. C. lib. i. p. 193. [al. 154. ap. Def. 698. “By the emperor’s epistle in the first action of the council of Constantinople...it appeareth that it was the manner of the emperors to confirm the ordinances which were made by the ministers, and to see them kept.”]

[b ]These sentences from “although not both,” p. 418, l. 4, occur only in D. They are followed by the passage “There are which wonder,” &c. c. vi. 9. to “Christian religion,” p. 415. After which at an interval, that MS. proceeds with the words “Touching the advancement,” &c. as in the text.

[1 ][Vid. Sarav. De Imp. Auct. et Christian. Obedient. lib. iii. c. 37. “Sacerdotii præcipua pars relicta regibus.” In the coronation of the emperors of Germany at Aix la Chapelle, after their anointing, they put on a deacon’s habit: (Goldast. Polit. Imp. p. 71, 80, 95.) “quem amictum quondam imperator Carolus Magnus gestaverat.” ibid. p. 144.]

[d ]the people.

[e ]the.

[f ]only om.

[g ]sometimes.

[1 ]Pseud. Ambros. in 4 ad Ephes. [v. 11, 12. “Non per omnia conveniunt scripta apostoli ordinationi quæ nunc in ecclesia est: quia hæc inter ipsa primordia sunt scripta. Nam et Timotheum presbyterum a se creatum episcopum vocat; quia primi presbyteri episcopi appellabantur; ut recedente eo, sequens ei succederet . . . Sed quia cœperunt,” &c. t. ii. Ap. 241.]

[h ]judicio om.

[i ]the favour.

[2 ]In Vit. Cypr. [§ 5.]

[k ]chose.

[3 ]Nulla ratio. Dist. 63. [it should be 62. § 1. Dec. Grat. pars i. p. 311. He adds, “Nec a comprovincialibus episcopis cum metropolitani judicio consecrati.” See his Canonical Epistle to Rusticus, archbishop of Narbonne, t. i. 406, ed. Quesnel. circ. 450: and compare the canonical letter of Cœlestine to the bishops of Gaul, 428; can. v. “Nullusinvitis detur episcopus: cleri, plebis, et ordinis consensus et desiderium requiratur.” Conc. Hard. i. 1260.]

[4 ]Ep. Honor. Imp. ad Bonif. Concil. tom i. [col. 1238. ed. Hard. “Beatitudine tua prædicante, id ad cunctorum clericorum notitiam volumus pervenire, ut si quid forte religioni tuæ (quod non optamus) humana sorte contigerit, sciant omnes ab ambitionibus esse cessandum. At si duo contra fas temeritate certantes fuerint ordinati, nullum ex his futurum penitus sacerdotem, sed illum solum in sede apostolica permansurum, quem ex numero clericorum nova ordinatione divinum judicium et universitatis consensus elegerit.” Circ. 419.]

[l ]places.

[m ]munificence.

[n ]seasonable.

[o ]the law.

[1 ]25 Ed. 3. [c. 6. A Statute of Provisors, reciting the Statute of Carlisle, 25 Edw. i. c. 4. preamble: “Whereas the holy Church of England was founded in the estate of prelacy within the realm of England, by king Edward and his progenitors, and the earls, barons, and other nobles of his said realm, and their ancestors, to inform them and their people of the law of God, and to make hospitalities, alms, and other works of charity, in the places where the churches were founded, for the souls of the founders, their heirs, and all Christians; and certain possessions, as well in fees, lands, rents, as in advowsons, which do extend to a great value, were assigned by the said founders to the prelates and other people of the holy Church of the said realm, to sustain the same charge, and especially of the possessions which were assigned to archbishops, bishops, abbots, priors, religious and all other people of holy Church, by the kings of the said realm, earls, barons, and other great men of his realm; the same kings, earls, barons and other nobles, as lords and advowees, have had and ought to have the custody of such voidances, and the presentments and the collations of the benefices being of such prelacies.” &c. 1350.]

[p ]to.

[1 ]Ibid. [§ iii. “The election was first granted by the king’s progenitors upon a certain form and condition, as to demand licence of the king to chuse, and after the election to have his royal assent, and not in other manner.” Stat. at Large, by Ruffhead and Runnington, t. i. 260, 62.]

[2 ]25 Hen. VIII. c. 20. [§ iv. “Be it ordained and established by the authority aforesaid, that at every avoidance of every archbishoprick or bishoprick . . . the king . . . may grant to the prior and convent, or the dean and chapter of the cathedral churches or monasteries where the see . . . shall happen to be void, a licence under the great seal . . . to proceed to election . . . with a letter missive, containing the name of the person which they shall elect.” § vii. “If the prior and convent of any monastery, or dean and chapter of any cathedral church, . . . proceed not to election and signify the same according to the tenor of this act, within the space of twenty days next after such licence shall come to their hands: or else if any archbishop or bishop, . . . shall refuse, and do not confirm, invest, and consecrate, with all due circumstance . . . every such person as shall be so elected, nominate, or presented . . . . within twenty days next after the king’s letters patents . . . . shall come to their hands . . . . then every prior and particular person of his convent, and every dean and particular person of the chapter, and every archbishop and bishop, and all other persons so offending . . . . shall run in the dangers, pains, and penalties of the estatute of Provision and Præmunire:” i.e. imprisonment, outlawry, and forfeiture of lands and goods.]

[3 ]C. Nullus, Dist. 63. [Decret. Gratian. pars i. dist. 62. § 3. “Nullus in episcopum nisi canonice electum consecret. Quod si præsumptum fuerit, et consecrans et consecratus absque recuperationis spe deponatur.” This is the tenth Canon of the first Lateran council, held under Calixtus II, 1123. See Concil. Hard. t. vi. pars ii. p. 1112.]

[q ]for Cl. Tr.

[1 ]Tom. i. Concil. [i. 1237. ed. Hard. “Ecclesiæ meæ, cui Deus noster meum sacerdotium, vobis res humanas regentibus, deputavit, cura constringit, ne causis ejus, quamvis adhuc corporis incommoditate detinear, propter conventus, qui a sacerdotibus universis et clericis, et Christianæ plebis perturbatoribus agitantur, apud aures Christianissimi principis desim.”]

[2 ]Onuphr. [Onuphrius Panvinius, of Verona, 1529-1568, annotated and continued the Lives of the Popes, by Platina, 1421-1481] in Pelag. II. [in his note on Platina’s life of that pope, who was next before S. Gregory the Great; and of whom Platina had remarked, that owing to the Lombards who beset the city, he was elected without the emperor’s consent; 577: “Nil enim tum a clero in eligendo Pontifice actum erat nisi ejus electionem Imperator approbasset.” On which Onuphrius observes, “Gotthis Italia omni per Narsem Patricium pulsis, eaque cum urbe Roma Orientalis imperii parte facta sub Justiniano Imperatore, ex auctoritate Papæ Vigilii, novus quidam in comitiis Pontificiis mos inolevit. Is fuit, ut mortuo Papa, nova quidem electio more majorum statim a clero S.P.Q.R. fieret, verum electus Romanus Pontifex non ante consecrari atque ab Episcopis ordinari posset, quam ejus electio ab Imperatore Constantinopolitano confirmata esset, ipseque literis suis patentibus licentiam electo Pontifici concederet, ut ordinari et consecrari posset.” p. 75. ed. Colon. 1626.]

[3 ][Benedict II. 684. “Ad hunc Constantinus Imperator hominis sanctitate permotus, sanctionem misit, ut deinceps quem clerus, populus, exercitusque Romanus in Pontificem delegisset, eundem statim verum Christi vicarium esse omnes crederent; nulla aut Constantinopolitani Principis aut Italiæ exarchi exspectata auctoritate, ut antea fieri consueverat.” Ibid. p. 93.]

[1 ][Grat. Decr. pars i. dist. 63. c. Hadrianus. ( 774.) Carolus . . . “constituit synodum cum Hadriano papa in patriarchatu Lateranensi, in ecclesia Sancti Salvatoris: quæ synodus celebrata est a cliii episcopis religiosis et abbatibus. Hadrianus autem papa cum universa synodo tradiderunt Carolo jus et potestatem eligendi pontificem, et ordinandi apostolicam sedem . . . Insuper archiepiscopos et episcopos per singulas provincias ab eo investituram accipere definivit; ut nisi a rege laudetur et investiatur episcopus, a nemine consecretur: et quicunque contra hoc decretum ageret, anathematis vinculo eum innodavit.” col. 322. Lugd. 1572. This seems to have been altogether false, though a story current in the time of Gratian, ( 1131,) who took it from an interpolated copy of the Chronicle of Sigebert. ( 1101.) Vid. Pagi in Ann. Baron. iii. 341.]

[2 ][In council at Rome, 1080, in which Henry IV. was finally deposed, and Rodolph of Suabia confirmed emperor in his place. Canon i. “Sequentes statuta sanctorum patrum . . . decernimus . . . ut siquis deinceps episcopatum vel abbatiam de manu alicujus laicæ personæ susceperit, nullatenus inter episcopos vel abbates habeatur . . . Insuper etiam ei gratiam S. Petri et introitum ecclesiæ interdicimus” . . . ii. “Item, si quis imperatorum, regum, ducum, marchionum, comitum, vel quilibet sæcularium potestatum ac personarum investituram episcopatuum vel alicujus ecclesiasticæ dignitatis dare præsumpserit, ejusdem sententiæ vinculo se obstrictum esse sciat.” Conc. Hard. t. vi. pars i. col. 1587.]

[r ]needeth.

[3 ]C. Reatin. Dist. 63. [Decr. Grat. pars i. d. 63. § 16. “Reatina ecclesia, quæ per tot temporum spatia pastoralibus curis destituta consistit, dignum est ut brachio amplitudinis vestræ sublevetur, ac gubernationis regimine protegatur. Unde salutationis alloquio præmisso, vestram mansuetudinem deprecamur, quatenus Colono humili diacono eandem ecclesiam adregendam concedere dignemini: ut vestra licentia accepta, ibidem eum, Deo adjuvante, consecrare, valeamus episcopum.” circ. 847. The Church was greatly depressed at that time, the Saracens often ravaging Italy to the very gates of Rome.]

[s ]of om.

[t ]please, &c.

[u ]highnesses.

[1 ]Walthramus [Waleran, Bp. of Naumburg, 1089-1111] Naumburgensis, de Investit. Episcoporum per Imperator. facienda. [ap. Schardium, “Sylloge Historico-Politico-Ecclesiastica, de Discrimine Potestatis imperialis et ecclesiasticæ.” pp. 72-74, Argentorat. 1618, [published by Ulric Hutten, 1520.] The tract was written, 1109: by a German bishop, a strong partisan of the imperial side.]

[2 ][Plat. vit. Greg. VII. p. 165. 1373. “Adeptus pontificatum Gregorius, statim Henricum imperatorem admonet, ne deinceps largitione corruptus, episcopatus et beneficia alicui per simoniacam cupiditatem committat, aliter se usurum in se et delinquentes censuris ecclesiasticis.”]

[x ]dealing.

[3 ][Viz. Sylvester, Gregory I. Adrian I. Leo (III?) Leo (IV?) and Benedict (III?) Walthram, 73 A.]

[y ]further om.

[z ]other om.

[a ]hereunto.

[4 ][Ibid. “Legitur etiam de episcopis Hispaniæ, Scotiæ, Angliæ, Ungariæ, quomodo ex antiqua institutione, usque ad modernam novitatem, per reges introierint, cum pace temporalium, pure et integre.”]

[b ]the.

[1 ][Ibid. p. 72. “Qui a primo Constantino gesta et decreta revolvit, patenter inveniet, quod per reges et imperatores et devotos laicos Romana ecclesia, aliæque in orbe terrarum ecclesiæ, in fundis et mobilibus ditatæ et exaltatæ sint; sibique tutelas et defensiones contra tyrannos et raptores retinuerint, ut gladius regalis et stola Petri sibi invicem subveniant, quasi duo cherubin conversis vultibus respicientia in propitiatorium.”]

[c ]understood.

[2 ][Ibid. p. 73. “Episcopatus qui sub Romano degunt imperio, majoribus fundis et amplioribus vigent justitiis: et ideo propter majus scandalum a stola Petri disertius tractandi sunt: quia non omnes sunt Petrus, qui tenent sedem Petri.” . . “Postquam a Sylvestro per Christianos reges et imperatores dotatæ, ditatæ, et exaltatæ sunt ecclesiæ in fundis et aliis mobilibus, et jura civitatum in teloneis, monetis, villicis, &c. . . . . per reges delegata sunt episcopis; congruum fuit et consequens ut rex qui unus est in populo, et caput populi, investiat et inthronizet episcopum: et contra irruptionem hostium sciat cui civitatem suam credat, cum jus suum in domum illorum transtulerit.”]

[3 ][Ibid. “Longe ante decretum Adriani papæ, ejusque successorum, reges, qui erant uncti, et majores domus, investituras episcoporum fecerunt.”]

[4 ][Ibid. “Nihil refert, sive verbo, sive præcepto, sive baculo, sive alia re quam in manu tenuerit, investiat aut inthronizet rex et imperator episcopum, quo die consecrationis veniens, annulum et baculum ponit super altare, et in curam pastoralem singula accipit a stola et authoritate S. Petri. Sed congruum magis est per baculum, qui est duplex, i. e. temporalis et spiritualis.”]

[d ]save.

[1 ][Francisci Duareni, [1509-1559.] Biturig. “De Beneficiis et ad ea pertinentibus, libri viii.” [Paris, 1551.] ap. Tract. Illustr. Jurisc. Ven. 1584. t. xv. pars ii. The author was accounted by Thuanus one of the most distinguished of the French jurists of the sixteenth century.]

[2 ][Jean Papon, a lawyer in the service of Catharine de’Medici, and author of a work called Notaire, or Secrets de Notaire, in three parts, in the third of which, b. iii. p. 155, &c. is a statement and vindication of the rights of the Crown of France in the matter of presentation to benefices.]

[3 ][“De Sacra Politia forensi,” [Par. 1577.] 1589. Vid. supr. c. ii. § 14. note 3.]

[4 ][Ægidius de Columna, archbishop of Bourges, †1316, contemporary with Boniface VIII. and tutor to Philip the Fair: in his “Quæstio de Utraque Potestate,” inserted by Goldastus in Monarch. S. Rom. Imp. t. iii. 95, &c.]

[5 ][Ægidius Magister, “De Regaliis,” in Tract. Illustr. Jurisc. t. xiii. pars ii. p. 437, &c.]

[6 ][Arnulphus Ruzæus, “De Jure Regaliæ.” [Par. 1534, 1551.] Ibid. t. xii. 357, &c.]

[7 ][Petrus Costalius, “Adversaria ex Pandect. Justin.” lib. i. p. 49. Colon. 1560.]

[8 ][Philippus Probus [= Prudhomme], Bituricus, “De Jure Regaliæ,” in Tract. Illustr. Jurisc. t. xii. 389, &c. v. Biog. Univ. Supplem. art. Ruzé].]

[9 ]Cap. general. de Elect. i. 6. [In 2 Conc. Lugd. 1274, can. 12, Generali constitutione sancimus, universos et singulos, qui regalia, custodiam, sive guardiam advocationis, vel defensionis titulum, in ecclesiis, monasteriis, sive quibuslibet aliis piis locis, de novo usurpare conantes, bona ecclesiarum, monasteriorum, aut locorum ipsorum vacantium occupare præsumunt, quantæcunque dignitatis honore præfulgeant, . . . eo ipso excommunicationis sententiæ subjacere. . . . Qui autem ab ipsarum ecclesiarum cæterorumque locorum fundatione, vel ex antiqua consuetudine, jura sibi hujusmodi vindicant, ab illorum abusu sic prudenter abstineant, et suos ministros in eis solicite faciant abstinere, quod ea quæ non pertinent ad fructus sive reditus provenientes vacationis tempore non usurpent; nec bona cætera, quorum se asserunt habere custodiam, dilabi permittant, sed in bono statu conservent.” Conc. Hard. vii. 711.]

[n ]prerogative.

[o ]the om.

[1 ]Hieron. adv. Jovin. i. [19. “Nonnunquam errat plebis vulgique judicium, et in sacerdotibus comprobandis unusquisque suis moribus favet, ut non tam bonum quam sui similem quærat præpositum.”]

[p ]dishonest.

[2 ]L. 7. Ep. 5. [“Ecclesia” (Bituricarum, i. e. Bourges,) “nuper summo viduata pontifice, utriusque professionis ordinibus ambiendi sacerdotii quodammodo classicum cecinit. Fremit populus per studia divisus: pauci alteros, multi sese non offerunt solum, sed inferunt. Si aliquid pro virili portione secundum Deum consules, veritatemque, omnia occurrunt levia, varia, fucata: et quid dicam? sola est illic simplex impudentia.” In Bibl. Patr. Colon. t. v. pars i. p. 1022.]

[1 ]Theod. l. v. c. 27. Sozom. l. viii. c. 2. [ψηϕισαμένων δὲ του̑το του̑ λαου̑ καὶ του̑ κλήρου, καὶ ὁ βασιλεὺς συνῄνει. Nectarius was his predecessor, not his competitor.]

[2 ][Amm.] Marcell. l. xv. [p. 24. c. 3. “Nec corrigere sufficiens nec mollire, coactus magna vi secessit in suburbanum.”] Socr. lib. ii. c. 27. et iv. c. 29. [(after the election,) συμπληγάδες τω̑ν ὀχλω̑ν ἐγίνοντο· ὥστε καὶ ἐκ τη̑ς παρατριβη̑ς πολλοὺς ἀποθανει̑ν, καὶ διὰ του̑το πολλοὺς λαικούς τε καὶ κληρικοὺς ὑπὸ του̑ τότε ἐπάρχου Μαξιμίνου τιμωρηθη̑ναι. 366.] Sozom. lib. vi. c. 23.

[3 ]Socr. ii. 27. [Μακεδόνιος τω̑ν ἐκκλησιω̑ν ἐγκρατὴς. . . . Χριστιανικὸν ἐκίνησε πόλεμον, οὐχ ἥττονα ἢ ὑπὸ τὸν αὐτὸν χρόνον ἐποίουν οἱ τὑραννοι. 356.] Soz. iv. 11. [ὡς εἰσήλαυνεν εἰς Ῥώμην ὁ βασιλεὺς, . . . πολὺς ἠ̑ν ὁ ἐνθάδε δη̑μος περὶ Λιβερίου ἐκβοω̑ν, καὶ δεόμενος αὐτὸν ἀπολαβει̑ν.] Theodor. ii. 15, 16, 17: [concerning the expulsion of Liberius bishop of Rome by the emperor Constantius, and the discontent of the people in his absence, 357.]

[4 ]Pontius in Vit. Cypr. c. 5. [“Invitus dico, sed dicam necesse est. Quidam illi restiterunt, etiam ut vinceret; quibus tamen quanta lenitate, quam patienter, quam benevolenter indulsit! quam clementer ignovit, amicissimos eos postmodum, et inter necessarios computans, mirantibus multis! Cui enim posset non esse miraculo tam memoriosæ mentis oblivio?”]

[q ]our om.

[1 ]C. Sacror. Can. dist. 63. [Grat. Decr. i. from Capitul. Carol. et Ludovic. l. i. “Sacrorum canonum non ignari, ut in Dei nomine sancta Ecclesia suo liberius potiretur honore, assensum ordini ecclesiastico præbuimus, ut scil. episcopi, per electionem cleri et populi, secundum statuta canonum, de propria diœcesi, remota personarum et munerum acceptione, ob vitæ meritum et sapientiæ donum eligantur, ut exemplo et verbis sibi subjectis undequaque prodesse valeant.”]

[2 ]C. Lectis. dist. 63. [from a letter of Stephen to a count Guido, relating to the consecration of a bishop for the church of Reate. “Scientes ecclesiam Dei sine proprio pastore non debere consistere, gloriæ vestræ mandamus, quoniam aliter nos agere non debuimus, ut a vestra solertia imperiali (ut prisca consuetudo dictat) percepta licentia, et nobis, quemadmodum vos scire credimus, imperatoria directa epistola, tunc voluntati vestræ de hoc parebimus, et eundem electum, Domino adjuvante, consecrabimus.”]

[3 ]Archbishop Ussher has corrected this to fourth.

[t ]The Dublin MS. has an interval of seven pages between this and the preceding dissertation.

[u ]the judging D.

[x ]the sacraments E.

[y ]the bishops E.C.

[z ]the Church E. the courts D.

[a ]do rise E.

[b ]matter D.

[c ]account E.Q.C.L.

[d ]this E.Q.C.L.

[e ]an E.

[f ]this E.Q.L.

[g ]the order E.

[h ]of om. E.Q.C.L.

[i ]serves D.

[k ]Josiah E.C.

[1 ]2 Chron. xxiv. 4-9.

[l ]“Go out, &c.” (not giving the quotation at length.) D.

[m ]all om. E.

[n ]“the Lord” in later editions, “God” E.C.

[o ]the Lord God E.C.

[oo ]Balaam E′.

[p ]the Lord E.C.

[2 ]2 Chr. xxx. 6.

[q ]these E.C.L.Q.

[r ]sometimes E.Q.L.

[s ]solemn om. E.C.L.

[3 ]Josh. i. 18.

[t ]“and will. . . . courage” om. D.

[u ]that om. E.

[x ]law D.

[y ]supreme governors E.C.

[z ]who E.Q.C.L.

[a ]any E.C.L.Q.

[b ]same law E.

[1 ]Just. Instit. l. iv. tit. 1. de Offic. Judic.

[c ]aut om. E.Q.C.L.

[d ]ut Imperator Justinianus E.C.

[e ]own om. E.Q.

[f ]the D.

[g ]belonging to E.C.

[h ]any of E. any thing the practice C.L.Q.

[i ]there om. D.

[k ]imparting E.C.

[l ]and D.

[m ]that D.

[n ]cause E.

[1 ]1 Eliz. cap. 1.

[o ]schisms, heresies E. schisms om. C.

[p ]and E.Q.C.L.

[q ]the violation E.Q.C.L.

[r ]laws E.C.

[s ]motion E.Q.C.L.

[t ]commission E. commissioners Q.C.L.

[u ]appeal: and E.Q.C.L.

[x ]jurisdictions E.Q.C.L.

[2 ][Alexander III. in the arrangement made after the murder of the Archbishop of Canterbury, 1172.]

[y ]sometimes E.Q.C.L.

[z ]the om. E.

[a ]have appeal E.

[1 ]Machiavel. Hist. Florent. lib. i. [“Che dovesse annullare tutte le cose fatte nel suo regno in disfavore della libertà ecclesiastica; e dovesse acconsentire, che qualunque suo soggietto potesse volendo appellare a Roma: le quali cose furono tutte da Enrico accettate, e sottomessesi a quel giudicio un tanto Re, che oggi un uomo privato si vergognarebbe a sottomettersi.” p. 21. ed. Genev. 1550.]

[a ]causes E.

[b ]appeals, but appeals made E.Q.C.L.

[2 ]25 Hen. VIII. c. 19.

[c ]any certain particular E.Q.C.L.

[d ]in E.C.L.

[e ]favour or preferment E.Q.C.

[f ]the D.

[g ]of E.

[h ]judgment in E.

[o ]things, persons E.Q.C.L.

[oo ]supreme power E.

[p ]jurisdictions E.Q.C.L.

[q ]incite E.

[r ]we are herein E.C.

[1 ]T. C. l. iii. p. 154. 2 Chron. xix. 5. Heb. v. 1.

[s ]Apostles E. Apostle to the Hebrews Q.

[t ]high om. D.

[u ]but E.Q.C.L.

[x ]his E.Q.L.

[y ]ergo E.Q.C.L.

[z ]three om. E.C.

[a ]the Church D.

[2 ]Heb. v. i.

[b ]sin E.Q.C.L.

[c ]alone only } D.

[d ]but in spiritual or church affairs, (as hath been already shewed) it was E. The whole clause om. from “Church affairs” just before C.L.

[e ]kings only E.

[f ]so E.Q.C.L.

[ff ]so E′. politie Gauden.

[g ]priest E.C.

[h ]they say om. E.

[i ]whereof E.C.L.Q.

[k ]to E.

[l ]the pastors E.

[m ]the E.C.L.Q.

[n ]nor E.

[o ]at war E.D. in Q.C.L.

[p ]notwithstanding his power must E.

[q ]unto, even E.C.L.

[r ]more either E.Q.C.L.

[s ]of D.

[t ]plainly om. E.

[1 ]Staunf. Pleas of the Crown, l. ii. c. 3. [fol. 54. ed. 1574. “Le Roy in person ne peut estre judge ne seer in judgment in treason ou felony, eo quod il est un des parties al judgment.”]

[u ]there E.C.L.

[x ]What follows does not appear in the first edition, but was added, in 1662, by Bishop Gauden.

[y ]consideration D.

[z ]consideration D.

[a ]hath transcendent E.Q.C.L.

[b ]when E.Q.C.L.

[c ]enemies E.C.

[d ]this unresistible E.Q. an unresistable C.

[e ]the E.Q.C.L.

[f ]that E.C.L.

[1 ]T. C. lib. iii. p. 155.

[1 ]Euseb. de Vita Constant. lib. iv. [c. 24. Ἐν ἑστιάσει ποτὲ δεξιούμενος ἐπισκόπους, λόγον ἀϕη̑κεν, ὡς ἄρα εἴη καὶ αὐτὸς ἐπίσκοπος, ὡ̑δέ πη αὐτοι̑ς εἰπὼν ῥήμασιν ἐϕ’ ἡμετέραις ἀκοαι̑ς· ἀλλ’ ὑμει̑ς μὲν τω̑ν εἴσω τη̑ς ἐκκλησίας, ἐγὼ δὲ τω̑ν ἐκτὸς ὑπὸ Θεου̑ καθιστάμενος ἐπίσκοπος ἂν εἴην.]

[2 ]Aug. Ep. 162. [al. 43. c. 7. t. ii. 297. “Neque enim ausus est Christianus imperator sic eorum tumultuosas et fallaces querelas suscipere, ut de judicio episcoporum qui Romæ sederant ipse judicaret; sed alios, ut dixi, episcopos dedit.”] Ep. 166. [al. 105. c. 2.] t. ii. 299, [43. 20. “Eis” (Donatistis) “ipse cessit, ut de illa causa post episcopos judicaret, a sanctis antistitibus postea veniam petiturus.” t. ii. 97.]

[3 ]Besides these testimonies of antiquity which Mr. Cartwright bringeth forth, D. Stapleton, who likewise (Doct. Prin. l. 5. cont. 2. c. 18.) citeth them one by one to the same purpose, hath augmented the number of them by adding other of the like nature: namely, how Hosius the bishop of Corduba (apud Athan. in. Ep. ad Solit. Vit. agentes* ) answered the emperor, saying, “God hath committed to thee empire; with those things that belong to the Church he hath put us in trust.” How Leontius bishop of Tripolis (Suid. in verb. Leontius† ) also told the selfsame emperor as much: “I wonder how thou, which art called unto one thing, takest upon thee to deal in another. For being placed in military and politic affairs, in things that belong unto bishops alone thou wilt bear rule.”