olloweth upon the majesty and splendour which ceremonies
carry with them, and how religion, at its best and first estate, was
without the same!

_Sect._ 33. Neither yet do the ceremonies in question belong to the
purgation of religion; for wheresoever religion is to be purged in a
corrupted church, all men know that purgation standeth in putting
something away, not in keeping it still; in voiding somewhat, nor in
retaining it; so that a church is not purged, but left unpurged, when the
unnecessary monuments of bypast superstition are still preserved and kept
in the same. And as for the church of Scotland, least of all could there
be any purgation of it intended by the resuming of those ceremonies; for
such was the most glorious and ever memorable reformation of Scotland,
that it was far better purged than any other neighbour church. And of Mr
Hooker's jest we may make good earnest; for, in very deed, as the
reformation of Geneva did pass the reformation of Germany, so the
reformation of Scotland did pass that of Geneva.

_Sect._ 34. Now hitherto we have discoursed of the power of princes, in
making of laws about things which concern the worship of God; for this
power it is which our opposites allege for warrant, of the controverted
ceremonies, wherefore to have spoken of it is sufficient for our present
purpose. Nevertheless, because there are also other sorts of
ecclesiastical things beside the making of laws, such as the vocation of
men of ecclesiastical order, the convocation and moderation of councils,
the judging and deciding of controversies about faith, and the use of the
keys, in all which princes have some place and power of intermeddling, and
a mistaking in one may possibly breed a mistaking in all; therefore I
thought good here to digress, and of these also to add somewhat, so far as
princes have power and interest in the same.

DIGRESSION I.

OF THE VOCATION OF MEN OF ECCLESIASTICAL ORDER.

In the vocation and calling of ecclesiastical persons, a prince ought to
carry himself _ad modum procurantis speciem, non designantis individuum_.
Which shall be more plainly and particularly understood in these
propositions which follow.

_Propos._ 1. Princes may and ought to provide and take care that men of
those ecclesiastical orders, and those only which are instituted in the
New Testament by divine authority, have vocation and office in the church.

Now, beside the apostl