REASONS FOR REFVSAL …

REASONS FOR REFVSAL OF SVBSCRIPTION TO THE booke of Common praier, vnder the hands of certaine Ministers of Devon, and Cornwall word for word as they were ex­hibited by them to the Right Reverend Father in God WILLIAM CO­TON Doctor of Divinitie L. Bishop of Exceter.

VVITH AN AMSVVERE AT SE­verall times returned them in publike conference and in diverse sermons vpon occasion prea­ched in the Cathedrall Church of Exceter, by THOMAS HVTTON, Bachi­ler of Divinitie & fellow of St. Iohns Coll. in Oxon.

AND NOW PVBLISHED AT the very earnest intreatie of some especiall friends for a farther contentment of o­ther the Kings Maiesties good grand loyall Subiects.

Detrahunt nobis, Ferimus: Canoni detrahunt, veritati non detrahant. Aug. de verb. Apost. Serm. 14.

Printed at Oxford by Joseph Barnes, and are to be sold in Paules Church-yard at the signe of the Crowne by Simon VVaterson. 1605.

TO THE RIGHT REVEREND Father in God, WILLIAM COTON Doctor of Divinity, Lord Bishop of Ex­ceter, my very honourable good Lord and Diocesan.

RIGHT Reverend Father in God, th [...] small treatise finished I present vnto your Lordship, many reasons leading me hereunto. First, Cur ad oe poi [...] ­simum de hae rescribere vo­luerim 3. max [...] ­mae causae sun [...] quas breviter intimabo. vn [...] est quia donan­te, &c. altera quia profanio iftis novitati­bus quibus his disputando resi­stister curand [...] & infiando effi­ca [...]iter resti [...]st [...] 3. [...]quoniā qu [...]d▪ dam literarum ab iis scriptu [...] in iuas manu [...] v [...]nisse cogn [...] ­vi August. de nup. & concup [...] lib. 1. cap. [...]. because by the providence of God, the argument vvas treated of in your Honourable pre­sence. Secondly, for that your godly wisdome, and learning was therein v­sed with exhortations, councels, & graue advertisements. Thirdly, because the doubts moved, were in writing exhi­bited to your own hands. Such like reasons as these prevai­led with that learned Austen, wherefore he writ his book to an Earle called Valerius, and the same partly in themselues, partly by his example, haue thus farre drawne me forward to this present businesse. VVhat acceptance it may haue I know not, my conscience is the touch-stone, & to the glory of God af­ter due examination, I finde it clearely abides triall. In com­fort whereof (as touching my selfe) I passe very little to bee iudged of any, whose selfe-will is their set controuler. Other­wise let the better affected, whose zealous wisdome guideth their iudgements say, and spare not: Those I rise, and fall to, [Page 4]and such I hartily desire, I may no way offend: if I doe, twixt them, and me be it, whose po [...]tion of sorrow shall be deepest, theirs, or mine, that either I haue writ amisse, or they mistake. VVell I am advised when God called me to speake in publike, which I did many houres in a cathedrall Church of good note, and expected by the audience to say farther in such points, as some made doubt of my labors returnd not altogether in vain. Satisfaction grew apace. so God wrought in weaknes, and by weake meanes. Since which time I haue beene dealt with by speciall good friends (whom I must regard) to waite the Lords leisure, and the operation of his gracious spirite, how it may worke more, when it hath more liberty to come abroad in pub­like view. VVhich if so it shall (and I rather wish it may not, specially in a scribling age as this is) pardon me that I seeke your Lordships favourable countenance. Your speciall loue to me ward, having a principall interest therein: for beside so many forcible inducements already mentioned, I professe my selfe particularly bound vnto your honour, since the Almighty wrought in your heart a good liking towards mee, by a generall report spred of my poore labours else-where in a well gover­ned Cittie of good accompt. In which respect as since my com­ming into your Diocesse, I haue great cause to giue praise, & thankes to God & shall much forget my duety, if I forget that taske of devotion. Heartily glad what others may acknow­ledge, as due vnto God, without flattring of mens persons of your singular holy desire, you had to giue men satisfaction in their doubts, who privatly dissented frō the present state & government of the Church. Many daies for a whole yeare, & vpward spent by you for that purpose, and among the rest vp­on my knowledge 3. daies togither imployed in godly, learned conferences: the first of the 3 from 9. of the clocke in the mor­ning, to one in the afternoone, without any the least discon­tinuance [Page 5]of that serious businesse: the second; and third day, from 8. in the morning till fowre of the clocke in the after­noone, answering doubt after doubt, sometimes distinguish­ing other whiles expounding, anon againe returning one ar­gument, or other, alway instructing with such readinesse & dext [...]rity, as if 30. yeares were gone back againe in the course of your yeares, like the howres vpon Ahaz diall.2. King. 20.11. So present words, such pregnant answers, and with that graue modera­tion, as commended that memorable Prelat of Siracusa, Vi ad debita [...] religionem & fidē fraternā{que} concordiam vel ferò tandem re­ditus sieri que a [...] Euseb. lib. 10. cap. 5. of whom Eusebius writeth, and al to that end, which good Constantine proposed, namely, if not, which needeth not (though some things be misconstrued) to due religion and faith, yet to brotherly cōcord (now at length though late) returne might be made. Since which conference had by your Lordship, and other publike good paines vsed, diverse of thē whose doubts these are, and many else painefull in their mi­nistrie, learned in the tongues, furnished with speciall graces of Gods holy spirite, better instructed in these pointes then heretofore haue willingly subscribed, & exanimo, others yeelding conformity in their practise, men of singular good parts though (because not called) not vrged therevnto. VVhat will els follow of these labors followeth in time to be declared and our parts it is to pray the Almighty, that loue, and peace may follow vpon it. Howsoever. Shall the Lord scourge our church, & the governors thereof with lavish tongues depra­ving so far as they dare his soveraignty, whose wisdō, zeale personall care hath beene such, as we & all our posterities cā never sufficiently praise God for, yet this your Lordship may take comfort in, that the records of these times shalbe the mo­nument of his religious zeale, the Lords of his Councell their wisdome, the Bishops their industry, the rest of the brethren their obedience, whē some few refractary men standing out [Page 6]shall receaue a blemish in all succeeding ages (would yet the Gospell might not haue rebuke.) But I feare that will bee the fruit of mens fruitlesse opposition. If so, let the same mind be in vs, that the Church of God hath proposed heretofore. It is our chastisement, and we will beare it.

Not intending hereby negligence in you, that are then fa­thers to gove [...]ne, as if because men growing turbulent, you should giue over your vigilancies, and paines, for you may not so doe,S [...] i [...]a est vt ne­quissimo [...]um ti­meatur audacia & quod mali iure, & aequita­ [...] nō possiunt, te [...]eritate, et des peration [...] perfi­ciant, actū est de Episcop. vigore, et de Ecclesiae gubernādae sub­limi potestate, [...]c christiani [...]lera aut es [...]e aut durare pos­sumus Cyp, Ep 3. lib. 1. Vitā prolix [...]m, imperiū securū, domum tutaem, exercitus fortes senatum fidelē, probum populū, orbem quietum, et quaecun [...] h [...] ­ [...]ini [...] & Cas [...] ­ [...]i [...] vota sun [...] T [...]rul Apolog. Remembring what good Martyr Cyprian writeth: if the case stand so, that the boldnesse of every audacious man must be feared, to what end serveth the vigor of Epis­copal authoritie? Jt is quite dasht, and their high power in governing of the Church is vtterly overthrowne. As for vs we neither can be, or (if wee bee) not long to continue Christians. But we hope better things, though St. Cyprian speaketh thus. And the Lord make good our hope, and blesse the sacred person of our dread Soveraigne, replenish his hart with ioy in the holy Ghost, prosper his coning all vertuous loue, protect his royall offspring, giue him long life, direct his go­vernment store him with faithfull Senators, Reverend Bi­shops, and among the rest preserue your good Lordship, whose I rest in all dutifulnesse humbly bounden:

THOMAS HVTTON.

TO MY FELLOVV BRETHREN the Ministers of Devon and Cornwall, whose exceptions made against subscription follow to be examined.

WElbeloved in the Lorde (for so I call you) as vvishing your loue to that Church, which hath nurtured you in the truth, & from your infancie hath tendred al good meanes, that you be­ing taught in the worde, may now a many of you teach others. Little whē you were in yeares, and in the begin­ning of the Gospel nestled your selues vnder her wings, a kinde mother shee was vnto you. Remember as you can doe nothing against truth but for truth, so least of al should you doe ought against her, whom God hath inabled to do much for you. Iniurie her not, because shee is alone, for shee is not alone. The guide of her youth is absent in per­son, but communicateth vnto her the graces of his spirite. Al which so farre as they are spared her, shee spareth them you, and wil rather defrawd her owne bowels of life, then bee wanting vnto you in any thing shee can giue you suc­cour: if Christ be not her husband, nor shee his wife, plead with her on Gods name, plead with her and spare not. Time was when shee begat some of you to Christ in her peace, others of you in her bonds, al of you in the Gospel, and it is not long since. Shew the time, the cause, the occa­sion [Page 8](O my brethren) what hath shee done vnto you, or wherein hath shee grieved you:Mich 6.3. testifie against her. Surely shee found favour in the eies of as gracious a Queene, as e­ver the earth bare since Debora rose vp a mother in Jsrael:Iudg. 5.7. O my brethren remember the Raigne of her predecessor, what sorrow of heart possest those good soules, who desi­red to see the daies you see, but their life was taken from them in the flames, and in their blood may yee knowe the righteousnesse of the Lord. For he gaue you a Princesse so famous throughout al kingdomes, as the generations that come after wil cal vs blessed: since when in the fulnesse of her daies gathered to her fathers in peace, see the Church your mother, how the Lord loveth her, & in the fal of that late Lady our Soveraigne hath not left you comfortlesse. For with infinite favours he hath looked vpon you, the sex bettred, age renued as the daies of youth, friendes multi­plied, the kingdome inlarged, the Gospel of peace conti­nued with hopes ful of greater successe then heretofore. And shal shee thus graced by the highest in a kingdome re­ceiue wrongs at their hands, whose ministry, and wisdome might studdie her contentment? Be advised in your cour­ses, & know of a truth, god wil avendge iniuries that spring from headstrong disobedience. Is shee become your ene­mie, or you hers, because shee liketh not to bee ordered by everie one, loosing their time, and due praise, when better it were for them, & her, they quieted their giddy thoughts with doctrines of faith, and repentance, & not run a mad­ding after every vnsetled, rash, abortiue fancie, platting that insteed of our commendable discipline, so long appro­ved, fetching their feagaries vp and downe in a forrest of their wilde imaginations, like Saul in the desert when hee sought his fathers Asses?8. Sam. 9.3. Doth displeasure arise from you, [Page 9]because God hath inlarged the kings Maiestie, his royall heart towards her in maintenance of vnity and godly con­cord? Are private brabbles in matter of religiō so pleasing to any among you that our agreements shal bee no better then was twixt Ephraim and Manasses when they both de­voured Juda?Isai. 9.21. Inter licet n [...] ­strum. & non licet vestium nutant animae animae populum populoum optat. lib. 3. cont. P [...] ­mens. Ho [...] dissidium matè turpi quae­dam re [...]alciira­tione dur [...]vis. Euseb. lib. 10▪ cap. 5. Is not Optatus his complaint verified of these time? VVhat with it is lawfull say we, it is not lawful say ye, the people are in a mammering, and cannot tell what to say. But men red in histories resolue to say and (build vpon it) you may say what they resolue: as Constantine writing to the Bishop of Siracusa. This breach hath hitherto lasted by a certaine verie bad winching, and kicking against lawful au­thoritie. And it is more then high time, some way, or other it were wel made vp. The course Constantine tooke in sen­ding for learned men either way in the question affected, did our religious king follow, and at his honour of Hampton court before himselfe and the Lords of his privie Councell were assembled, many of the graue Bishops, and Prelates of this Realme, & many other learned men, as wel of those that are conformable to the state of the Church establish­ed, as of those that dissented. Where what paines, what patience in hearing, and replying, and what the indifferen­cy, and vprightnesse of heart in determining, truth cannot but report, was singular and admirable. Yet that wee may see, there is no order in confusion, nor truth in falshoode, nor loue in preiudice, the principal men of learning, & gra­vitie resting contented, now others will needs to it a fresh, perswading themselues belike, they can say more, then o­ther their superiours, whose iudgment sometimes they did reverence, and now as little care for. These men (punies though they be in learning, and few of them but proselites in sound Divinitie) haue somewhat to say, and that some­what [Page 20]so much, as is able to tire out a man, should hee haue Iosua his strength,Iosua 10 5. when he fought against fiue kings in one battle. But in the end, though with some trouble God gaue victorie. So may our ende bee, if God see it good, though in reason, what end shoulde wee expect of endlesse contradiction.Luke 5.5. Yet Peters obedience hartneth vs not a lit­tle, with whom it went wrong at one time a whole night togither, neverthelesse anon after he sped better, then hee thought for. Whither our God in mercie wil deale so graci­ously with these poore labours, we must trie: and if not: we are not better then Kings and Princes, whose greatnesse in reason might commaunde somewhat, and yet sometimes prevaile not. Yea we haue learned that the Disciple is not aboue his Maister.Math. 10.24. Jf the worst come to the worst, wee can say but,Isa 49.4. what was prophecied of our Savior. We haue la­boured in vaine, we haue spent our strength in vaine, & for nothing, but our iudgment is with the Lord, & our worke with God. To him we referre the issue to whom wee giue glorie. Amen.

To the Christian Reader.

THE differences that are pretended are either in ce­remonie, or doctrine, or translation. For exceptions are made in everie of these. Wee contrarywise can finde no such fault in the last communion booke authorized by his Maiestie. Now therefore good Reader (who thou art in the worlds account, because I know not, & may faile in giving titles of that estimation, as thy honor, worship, or credit may wel exact. Take it in good part I cal thee as I wish thee good Reader) Iudge in this case first for the cere­monies, then for the rest, how equal these rules following [Page 11]are, wherein we and others must and may consent: which when thou hast advisedly perused, say where the fault is.

First no Church of God since the daies of the Apostles, 1 but had some ceremonies more or lesse. Secondly, no ce­remonie 2 flat opposite, or by necessarie sequel contrarie to 3 the word of God to be allowed. Thirdly, in such cases, as the word of God neither implies, nor expresly forbids, or commands, we are to looke, what we receiue before de­cencie, order, and edification. Fourthly, care to bee had, 4 what our Fathers in the purer times haue thought fit, de­cent, and comely, that we deeme not our selues wiser then they, nor shun their fellowship in so many points, as wee may possibly, and peaceably inioie with them. Both which two last caveats, this and the other immediatly going be­fore, Saint Austen compriseth thus in one sentence.In his re [...] , [...] quibus nihil certi statuis scriptura, mos populi dei, vel instituta mai [...] ­ [...] um pro lege [...] ­nenda Aug. op. 86. In things, wherein the Scripture hath set downe no certainety, the māner of Gods people, or the ordinances of our godly pre­decessors are to be held as a law vnto vs. Fiftly, alway provi­ded no opinion of merit, or worship. Sixtly, if it sted not to that vse, which principally was intended by the ancient whether it serue not to some other, though inferiour to the first. In such a case not to be removed more thē the tongue 5 when it cannot speake, though the especial end be speech. 6 For some other way it may serue,Luke 1.20. v. 64. yea speechlesse Zacharie though he now be dumb, anon after can speake, as before: so may it fal out in a Church ceremonie, though of no vse at one time, yet may be of vse at some other. Seventhly, if 7 not so: yet some other inferiour vse may be respected, as in the tongue, though it neuer serue for speech, which in mā principally it doth, yet for tast it may distinguish twixt the white of an egge, and savoury meat, and therefore may not be spared. Eighthly, if no such vse, neither first nor 8 se­cond, [Page 12] yet see whether it be for beauty where it is, & a ble­mish if taken away. As the ere for sight though dim in olde Isaac, Gen. 27.1. Mark. 10.46. or quite gone in blinde Bartimeus, yet whether it may recover againe, as in some borne blind: if not, whether then it serue as a beauty in the face. For many a ceremony though not having so liuely a vse, as at the first is a blemish 9 gone, and a grace if it stay. 9ly, Retaining, or refusing a ce­remonie, other Churches not to condemne ours, not ours 10 to condemne others. 10ly, A care in removal of one, vvee bring not in a worse,Vet. Bellus de remilitari part 1 in 9. Eccle. 10.9. Plin. [...] . 17. c 4 as Nar setes removing the Ostrigoths brought in the Vandals, or removing of a stone we hurte our selues, Eccl. 10. or like the husbandman in Sicilie having rid his ground of stones was so troubled with mire, as hee was a 11 looser, till he put them in againe. 11ly, The fewer ceremo­nies the lesse burdensome, [...] kinus in Plas and neerest the simplicity of the best times, but yet take heede, we vse not blood letting too much. For we must know the skilful councel, and instance given of Galen and Avicen, who (the elder they waxt and the more experienced) could the lesse away with blood letting (though it were spare and superfluous.) The reason because the wast of the spirites though not presently sensi­ble, yet some good blood escapeth, when the other hath 12 passage. 12ly, No professing, nor pleading antiquity, by whom, or how long, as vpon what occasion first invented, and whither the Church may aswel spare it now, as before 13 when it was not. 13ly, Jn ceremonies to bee admitted this or another, when one can but bee, no offence at al if the o­ther 14 bee not. 14ly, where happyly both ceremonies may haue reason, one to be admitted, as much as the other, that hath the preheminence, which way authoritie bendeth. 15 15ly. Not that the ceremonie, whē it groweth in vse leaues of to be indifferent. For it stil continueth indifferent (as be­fore) [Page 13] in nature, though not so indifferent to vse or refuse. 16ly, no impeachment to Christian liberty in the vse of a 16 ceremony commanded, because a man retaineth his iudg­ment of it, as a thing outward, and for order sake, and of no continuance longer then the Church of God shal think it meete and convenient. 17ly, No opposing of one, or a few 17 private persons against a thing concluded vpon,Basil Asee [...] re­spon ad inter. 47▪ [...]. vnlesse a mā haue forcible reason according to the true meaning of scripture, and then he may oppose, but in private, other­wise quietly with silence, he must frame his actions to that 18 which is commanded. 18ly, Because for the countenance sake the ceremony had, it must be brought with honour to 19 the graue, and with the same or like authoritie repeald, by which it was first ordained. Lastly, [...] 2 Pet. 2. mē thwarting these or­ders stand in their owne conceipt,Vel priva [...] a a­nimi sen [...] emia, vel specialis vi­t [...] e gene [...] is, & ab­clȳs [...] iusdē vo­cationis homi­nibus different [...] obsting i [...] de­sensio Dan. Eth. Christian lib. 3. cap. 3. whom the Apostle com­pareth to such, as are in loue with a song, they chaunt by thēselues, not keeping in tune with others. This selfe plea­sing humor one sets downe to be an obstinate, and vnrea­sonable defense either of some private opinion, or of some kinde of vocation differing frō others, when him selfe should be, as they are from whom he differeth. Such a one as likes not to haue his iudgement is common with others, but is in an od way sullen by himselfe. [...] quia proprio s [...]nful addicti homin [...] sunt pl [...]imu [...] arroganers & superbi, Ibid. Booke of Cō­mon praier. In the preface of the Cōmu­nion booke. Thus far of the ceremonies.

The next thing is whether any point of doctrine is of­fensiue in the booke of Common praier. And herein these short conclusions we propose. First Scriptures are not free from cavil, therefore no wonder if praiers penned by the Church of God cannot be held free, but one or other il dis­posed person may quarrel with thē. Secondly, in the prai­ers of the Church; whither at time of Baptisme, Commu­nion, Burial, &c. If aught be doubtful, recourse must be made to the Bishop of the diecesse, where the minister lineth, whose [Page 14]doubt it is, and from thence, if neede be to the Archbishop: Thirdly, a good construction made, either by Bishop, or Archbishop, yea, or any godly Minister in al equitie is to be received. Fourthly, every doubt moved, inforceth not present alteration more thē in the Scriptures themselues. A truth so certaine, as the age, wherein Basil lived proveth it, who would haue had a smal thing changed, but (his e­quals, and superiours thinking it not convenient) he stoode satisfied. Jn late daies, because presentest examples make freshest impression,Publici [...] [...]ccle­ [...]a precibus, v­bi f [...]d [...] nov [...]̄ dici [...] veteri longè prac [...]a [...] [...]i [...] &c Calvin proshis. pag. 907. in respon. [...] [...]pha. we may read of the like. In the publike praiers of the Church of France, these words are by occasion, (that the new Testament is farre better then the old) which a friend of Master Calvines misliked, taking he had scrip­ture on his side: for that the Fathers in the law, and wee are saved alike by Christ. VVherevpon hee gaue out that words (better) might well be spared, and another word, viz. (same) put in the place. As thus, that the old and new covenaunt were the same. Our country-men of these times would think the motion was good, & happyly they could backe it with scripture vpon scripture as they now doe, His [...]is [...] to­merà & inscisè sparser as, &c. Jbid. Jd inter mu [...]tos vaga [...] sur­ras antequā no bis inno [...]es [...]res. Le vi [...]a [...] con­vict [...] veniam a [...] pe [...]iji ibid. Deprecat or sui [...]p [...]d senatum, [...] quid severi­ [...] de ipso s [...]a­ [...] [...] ibid. in other seeming diffe­rences: but this would not bee there and then indured. The party touched in conscience, whose zeale this was, had a hard censure for it, as spredding it rashly, and ignorantly, & at the first, without ever making Master Calvin acquainted with it nor was this all that was laid to his chardge. Convicted of lightnesse and inconstancie, had well smarted for it, had hee not asked Master Calvin forgiuenesse, and with all at length (though with much adoe first) obtained it. And then Master Calvin intreated that the Senat would not deale too severely with him. In which practise many things come in the way worthy of special observation. But a word changed: the suit reasonable. And such a word as that: the occasiō plau­sible. [Page 15]The partie a man Master Calvin much respected, yet because done without his privitie, howe is the action censured for rash, ignorant, and giddie. Was Maister Cal­vin in Geneva, and in those Churches for authority, more then our Bishops in their Diocesse, or was that citty grea­ter then our kingdome, or their Burgesses, and Maisters of their towne able to doe more then the Kings Maiesty, and the Lords of his Councell with vs for repressing disorders? Compare the causes, how many for one blundred among our people contrary to the booke of Articles agreed vpon by our whole Church: how hotly pursued by those, as haue evil wil to our government, and governours? How many motions, admonitions, petitions, supplications, al of them far more destitute of scripture, then this particular of Ge­neva, as followeth to bee shewed. They who would haue vs to propose other Churches for our example meane not (we hope) herein we should. For if they doe a sharpe pu­nishment wilbe the reward of violent gaine-saying. Lastly to conclude: in a point twixt our selues varied vpon, if there be a phrase in the Communion booke, which the fa­thers haue vsed, shoulde any late writer impugne it, the matter is not great. For this rule is to be agreed vpon.Nullus [...] inter recontes doctores est, c [...] ­ins autoritas Patrum autori­ [...]ti, aus praf [...] vi dobeas aus a­quiperari. Kicker man. Sy­stemas is th [...]log lib. pag. 209. Ab annis [...]ct [...] ­gin [...]a. Jbid. No late Doctor his authority to bee preferred, no [...]or equalled to the authoritie of the [...]athers. A late Doctor we call anie one that in our reformed Church hath vvritten within these foure score yeares last past. These fiue observations are ne­cessa [...]ie for a phrase, and grace of speech idly censured. Of the translation this briefly wee note. Vnder the name of the booke of Common praier, our Fathers in the daies of King Edward the sixt, did not comprehend the Psalmes or Epistles, and Gospels, but the leiturgie, and forme of praier, as may be seene in that service booke, which vvas [Page 16]trāslated into Latin;Ordinati [...] E [...] ­cie [...]ae se [...] mini­s [...]erij Ecclesias [...]iei in storentissi­ [...] regn [...] An­gliae, & ad cō­solationem Ec­clesiarum Chri­sti vbicun{que} lo­corum, ac gentium his [...]ristissi­mis temporibus [...]lita ab Alex. Alesio Scoto Sanctae Theolo­gia Doctore. In latinam lin­guam bona fide [...]versa. Ibid. whereof Martin Bucer gaue his cē [...] and before which Alexander Alesius set his learned, and iudicious Epistle, intitling the booke, The ordinaunce of the Church, or of the Church Ministery, as it is vsed in the most flourishing kingdome of England in their countrey language, and now translatea into the Latin tongue, for the consolati­on of the Churches of Christ in these most heavie times, wheresoever scattered and dispersed, set out by Alexander Alesius, &c. Which title as also the booke translated pro­cure many iust observations as 1. The booke was transla­ted out of English into Latin, which needed not, if before in Latin, as it was: if taken out of their masse-book as some ignorantly suppose. 2. Jn those heavy times a fit tract for consolation of the distressed Churches in other Countri [...] now contrary wise in these flowrishing times it is made [...] occasion of scandal and offence, as if vnthankfulnesse for­getting howe the boughes were a shelter from the raine, now vnkindly strip the tree of her leaues and branches: for what greater wound now a daies to some weake conscien­ces, then that book, which heretofore in the day of anguish gaue consolation not to our home-borne but to strangers also? 3. In it translated into Latin, we finde only praiers, &c mentioned but not the Psalter, or Epistles and Gospels be­cause these might be had in their owne Bibles. So that the Communion booke thus vnderstood, the offence taken at the translation is causlesse, & their exceptions might haue beene wel spared, wherof we haue somewhat also to say in that behalfe, but, least we be troublesome, we referre the Reader to the several places, as occasion shal serue: and in a word by thy good leaue close this and the other tvvo with that sentence of Salomon. Feare God, honor the king, and meddle not with them that are seditious: [...] Pro. 24.21. [...]ster. 1.7. The worde [Page 17](seditious) is somewhat more significant in the original, & implyeth varying, altering, chopping, changing, as in Ester 1. This is the word of God delivered by Salomon, and take the word of a king for it, Even our good Salomon, Proclam, for authoritie of the booke of Common praier. who hath caused so much to be proclaimed at the standard in this man­ner. VVe doe admonish all men, that hereafter they shall not expect▪ nor attempt any farther alteration in the common, and publike forme of Gods service from this, which is nowe established, for that neither will wee giue way to any to pre­sume, that our [...]vvne iudgement having determined in a matter of this weight shalbe swayed to alteration by the fri­volous suggestion of any light spirit, neither are we ignorant of the inconveniences, that doe arise in government by ad­mitting innovation in things once setled by mature delibe­ration, &c. Yet how contrarie some are to this followeth in the next page to be considered: now good Reader vvee appeale to the sinceritie of thy heart. Learned be thou,Imperiti lig [...] [...]otum vt intol­ligans Amb. d [...] side lib. 1. cap. [...] or vnlearned, read al, that thou maiest vnderstand al. And the Father of our Lord Jesus Christ guide thee in the vvaie of salvation.

REASONS FOR REFVSALL OF Subscription to the booke of Common praier, vnder the hands of Certaine Ministers of Devon and Cornwal, as they were exhibited by them to the Right Reverend Father in God the L. Bishop of Exceter.

The first paper.

ALthough we know no kinde of law, whereby we may be required to subscribe vnto the three articles, as they are set downe in the late Cannons, yet beeing desirous by all good meanes to shun the suspition of con­tempt, and disobedience with al hearty affection (as vvee are bound) wee are ready to subscribe not only to the first concerning the K. Maiesties Supremacie, but also to the third (so farre forth as we are bound by statute) cōcerning the same, viz. as they concerne the doctrine of the Sacra­ments and the confession of the true faith: but touching the second there be some doubts which withhold vs from subscribing, wherein we desire by your Lordship to bee re­solved.

  • 1 Because the kings most excellent Maiestie hath made it knowne, that there is a new translation of the old Bible in hand, we cānot without great preiudice to our selues sub­scribe to such places, as seeme vnto vs to be contrary vnto the original, and we hope shall be amended. viz. Psal. 105. v. 18. Psal. 106. v. 30. Galat. 4. v. 25. Math. 1.18. Rom. 13.13. Joh. 1. v. 1. &c.
  • 2 Where it is said in the preface of the Cōmuniō book, that nothing is ordained to be read but the very pure word of God the holy scriptures, or that which is evidently groū­ded [Page 19]on the same, there are appointed to be read such pla­ces of th'apocripha, as we iudge contrary to the pure word of God, viz. Tob. 12.15. & Eccl. 24. v. 11.12. &c.
  • 3 Because there are certaine Chapters of th'apocripha appointed to be read in the booke of Common praier vn­der the name of holy scripture, contrary to the sixt article, which vnder the name of holy scripture vnderstādeth one­ly the Canonical books of both testaments.
  • 4 Because some excellent bookes and many most edify­ing Chapters in sundry pointes of our most holy faith are vpon a great penaltie appointed not to bee read: For no place is so fit to prooue and demonstrate that Christ vvas man indeede, the sonne of Abraham, & of David, the tribe of Iuda, and the stocke of Adam, and the seed promised, as the genealogies mentioned. Math. 1. & Luk. 3. No place so fit to set forth that most comfortable argument of the mu­tual loue betwixt Christ & his Church, as Salomons song, which for that cause is called of the holy Ghost the most excellent song. No place so fit to teach vs, what the state of the Church shalbe in this last age of the world, who is An­techrist, what his rising, & fal shalbe, what the glory of the new Ierusalē is, as those Chapters of the Revelation which are forbidden to be read and the other are aboue all other commanded to be read.
  • 5 Because the booke of Common praier commandeth the signe of the Crosse in Baptisme, which seemeth vnto vs to be against the 2. commandement, & is held as a po­pish errour to be punished in the vse of the Lordes supper, and is of the same nature with salt, oile, creame, &c. which are abolished as superstitious.
  • 6 Because we haue no warrant in the word to say, that children being baptised are vndoubtedly saved, as it is a­vouched [Page 20]in the Rubricke before the catechisme.
  • 7 Because it appeareth not vnto vs, how children can performe faith and repentance by their godfathers, & how the interrogatiues in bapt. may stande with truth or com­mon sence.
  • 8 Because we see not, how it may agree with the Scrip­ture to commit the body of a notorious wicked mā, dying without tokens of repentance to the earth in sure and cer­taine hope of resurrection to eternal life.
  • 9 Because we know not how it agreeth to Gods word to desire God to grant any thing, which our praiers dare not presume to aske.
  • 10 Lastly wee desire to bee resolved, whether all the Ru­bricks are not so to be vnderstood, and expounded as they may agree, and not bee contrary to the articles of religion established by law, and the analogie of faith now professed in this Realme.

A second paper exhibited in this manner following.

Although to be vrged to subscribe, before it be expres­sed vnto vs, by what law such as be placed in the Ministrie are to be required so to doe, or before the translation of the Bible now in hand which we doubt not but the Cōmuniō book being thervnto reformed, when that is once finished which may take away many of our doubts, wheras in all e­quity we might be wel forborne vntil that time: yet foras­much as your Lordship requireth my reasons that haue made me to stay from subscribing hitherto, these reasons following are the chiefest which I humbly desire to bee re­solved in, before I doe subscribe as you require, which I thus set downe as followeth, Saluâ reverentiâ Canonicâ.

Concerning the word of God.

1 To approue that for holy scripture by my subscription which is but apocripha and containeth in it manifest error is vnlawful.

But by subscribing to the booke of Common praier, I should so approue for holy scripture, vt patet in titul [...]. The rest of the holy scripture be read, &c. That which is not on­ly apocripha but also containeth in it selfe many errors: vt patet: Iudith 9. where Iudith commendeth that which the holy Ghost condemneth and accurseth, Gen. 49.5.6.7. & paul [...] post, she vseth (as other writers authorised do affirme) a sinful & prophane praier, desiring God to blesse her craft and deceipt. And Tob. 7.3. the Angel saith hee was of the Tribe of Nephtalim, &c.

2 To approue by my subscription that the chap. of apo­cripha before named, & the like appointed to be read, tend more to edification, then any Chapters that can be found in the bookes of Chronicles, the song of songs, the Revela­tion, &c. which are of the holy cannon, are blasphemous.

But by my subscription vnto the cōmuniō book, I must do as is aforesaid probat: in the order of reading the Scrip­tures when these words are foūd, the old Testament is ap­pointed for the first Lesson at morning & evening praier, and shalbe read every yeare except certaine bookes and chapters which serue lesse to edification and might be best spared, are left vnread.

3 To keepe backe frō the publike congregation of Gods people, or by my subscription to approue a booke vvhich commandeth or inforceth the keeping backe of any of the books of God which containe his councel & holy will, and which are given by inspiration for the instruction of Gods people, &c. is contrary to the word of God, & maketh thē [Page 22]that so do guilty of the bloud of the people probat: 2. Tim. 3 16. The whole scripture is given by inspiration of God, & is profitable, &c. 2ly, The revelation is cōmanded & com­mended to be read by God himselfe, which hath promised a blessing to the Reader and the hearer, Revel. 1.3. Blessed is he that readeth, & they that heare the words of this pro­phecie, Act. 2.24. & Paule saith, I take you to recorde this day, that J am pure frō the bloud of al men, his reason: for I haue kept nothing back, but haue shewed you al the coū­cel of God, as if in case hee had not shewed al, hee might haue beene guiltie of bloud.

But by subscribing to the booke of Common praier, J must at least approue of this course to keepe backe part of Gods councel probat: The booke of Common praier being strictly followed, I may not at any time read any of the for­named bookes of Salomons songs, Chronicles & Revelatiō probat: the order of reading the Lessons excludeth the said bookes. vt supra.

As for the not forbidding them to be read by privat mē in their houses, first it is manifest that in al places, but espe­cially in the country parishes, whole families are destitute of a reader, and many through other imploymentes never heare one Chapter read more then that they heare in the church, and so are deprived of the vse of these said bookes and Gods blessing togither.

Secondly these books because hard, had the more need to be read publikely that so they might bee interpreted to the people rather then left vnto thē stil, as books sealed vp.

4 To read or to approue to bee read in the Church of God (which is custos veritatis) false translations which im­port a contrarie sense then the holy Ghost intended, or to stile one portion of Scripture by the name of another is [Page 23]contrary to truth and a good conscience.

But to read or to approue the reading of the 105. Ps. v. 28 according to the common Psalmes in the cōmunion book saying, And they were not obedient vnto his word: wheras it is said in the original in the Church Bibles, and in the sin­ging Psalms, &c. And they were obedient. (The like wher­of may be shewed in many places more.) And to cal pro­phecies Epistles as Esay 40. appointed to be read on Saint Iohn Baptists day, and vpon the next sunday after Triniti [...] part of the 22. of Jeremie, Revelations, Epistles, as out of Revel. 14. on Jnnocents day Histories Epistles as on mun­day in Easter weeke part of the 10. of the Acts is to doe, as is aforesaid in the maior.

Of Sacraments.

To subscribe vnto that booke, which maketh common to signes invented by man, that which is proper to the two Sacraments only, or one of them, is contrary to the word of God.

But to subscribe to the booke of Common praier is to subscribe to such a booke: probat: That booke ascribeth to the signe of the Crosse that which is proper to the Sacra­mēt of Baptisme in these words. First, we receiue this child into the congregation of Christs flocke, & do signe it with the signe of the crosse, in tokē that hereafter he shal not be ashamed to cōfesse the faith of Christ crucified, &c. where both the receiving into the church (as must needs bee im­ploied by this copulatiue (and,) & the end that this signe of the crosse may be taken of remembrance to the child both of his Initiatiō into the church, & also his professiō (which therby he is to be put in minde of to continue ever cōstant in) are proper to the Sacraments. Also confirmation hath that ascribed vnto it which is proper to the Sacramente [...] [Page 24]in these words. That by imposition of hands & praier they may receiue strength against al temptations, &c. & paul [...] post: we pray thee to certifie them (on whom they lay their hands) by this signe of the favour and gracious goodnes of God towardes them.

Jf the signes that Christ hath instituted in the [...]ospel be sufficient to represent and seale vp vnto vs Gods favor, & his special graces, as in bapt: the washing of the water, in the Lords Supper, the representations which the bread & wine do offer to our minds: then to bring in, or to approue by subscriptiō the bringing in of other signes at the admi­nistrations of these Sacraments to represent or seale vp vn­to vs Gods favor or special graces (which the said Sacra­ments were instituted to represent) is to detract from the sufficiencie of Christs institutiō, & is an impious additiō.

The like may be said of the signes of Impositiō of hands in confirmation, and in other like things not commended vnto vs by Christs institution.

But by subscribing I must approue of so doing as appea­reth by the signe of the crosse as is before alleadged, where it is made a signe of Jnitiation into the Church & a beto­kening of our constancie in the service of Christ.

A third paper exhibited.

I take it that J am not compellable by any lawe to sub­scribe to the three articles mentioned in the Cannons.

The whole Bible is now a translating, & I doubt not but many things wilbe amended, which are contained in the Gospels, Epistles, and Psalmes being parts of the booke of common praier: therefore I shoulde much preiudice my selfe, and the persons that are to take paines in this busines, & crosse the kings most excellent Maiesties purpose in re­forming the book, if I should subscribe vnto it, as now it is.

Wheras I am required to subscribe to 3. articles by ver­tue of a Canon lately made viz. First to the Kings Maie­sties supremacy. 2. To the articles of religiō in number 39. 3. to the booke of common praier and of ordring Bishops, Priests, Deacons, &c. To the first I willingly offer so to do, also to the second, so far as the statute requireth in that be­halfe viz. so far as the articles concerne the doctrine of the Sacraments, and the confession of true faith. As for the rest I cānot without further resolution subscribe vnto them in such sorte as is required. viz: willingly, & exanimo, that there is nothing in them contrary to the word of God.

For first in my vnderstanding the book of Cōmon prai­er is directly contrary vnto it selfe, the booke of articles cō­trary to the book of Common praier: the bookes of homi­lies, which are comprised in the 39. articles are contrary to the same articles. These as they differ among themselues so haue they somethings in them against the word of God (as yet J am perswaded) & shal appeare in the particulars herevnder written, but when the same my doubts shalbee removed and things truely explained and reconciled that seeme to me to differ (which J desire) I shalbe very willing to submit my selfe, and to subscribe vnto them. Otherwise I desire to do nothing against my knowledge and certaine perswasion.

1 The contrarieties of the booke of Common praier in it selfe.

Jn the preface of the book of Common praier, it is said,Preface of the booke. it is ordained that nothing shalbe read but the verie pure word of God the holy Scripture, or that which is evident­ly grounded on the same. Contrary to this the same booke doth appoint many things to bee read, which are not the pure word of God, nor evidently groūded on the same, but [Page 26]cleane contrarie as the Apocripha and sundry Collectes, therefore I cannot subscribe.

The Angel saith J am Raphaell one of the 7. holy An­gels, [...]ob. 12.15. to be read Octob. 4. which present the praiers of the Saints, and which go forth before his holy Maiestie. This is directly contrarie to the word of God and derogateth from Christ Jesus, vvho is the only mediatour, and to him belongeth the offring vp of the praiers of the Saints.Revel 8.3.4.1. Tim. 2.5. Reve. 8.3.4.1. Tim. 2.5. Almes doth deliver from death, and doth purge al sinne.

This is also directly against the word and the bloodshed of Jesus Christ as appeareth by the Scriptures following. [...]ob. 12.

The blood of Jesus Christ his sonne cleanseth from all sinne.Iob. 17.1. Pet 1.18.19. Ye were not redeemed with corruptible things, &c. But with the precious bloud of Christ.

Iudith commendeth the zeale & wickednesse of Simeō & Levi, Iudith. 9.2. read Octob. 10 v. 4. moved with thy zeale, &c. hear me also, &c.

Their fact and zeale is here directly contradicted.Gen. 49.7. Cur­sed be their wrath for it was fierce, and their rage for it was cruel. I wil devide them in Jacob and scatter thē in Jsrael.

Christ the wisdom of God described,Eccle. 24.13. read Novem 7 v. 12. saith of God the father he created me, &c.

This is also against the Scriptures & the Creed & con­sequently against the Articles of religion which containe the Creede.

Not made nor created but begotten.Athanasius Creede. Nicen Creed. Collos. 1.15.18. The Go [...]pell on the sunday after Christ­mas day.

Begotten not made.

The first begotten.

The booke hath when his mother Mary was married to Ioseph. The text hath when his mother Marie was betro­thed vnto Ioseph. This is cōtraty in making the holy Ghost speake that it would not,Mat. 1.18. whereas the book saith in the pre­face, that nothing shalbe read but holy Scripture, &c. and [Page 27]yet after appointeth the Apocripha, and so is contrarie to it selfe.

So also it is contrary to the booke of Articles.Art religiō. 6. for art. 6. it is said in the name of holy scripture we vnderstand those Canonical bookes of the old and new Testament, which immediatly after are named, but th'apocripha which are commanded to be read, are none of the old and new Testa­ment, ergo these two books are contrary th'one to th'other and so cannot be safely subscribed vnto.

Collects.

Almighty God,Collect after the offertorie. &c. Those things which for our vnwor­thynes we dare not, & for our blindnes cannot aske vouch­safe to giue.

These words fight directly against the word of God,Iam. 1.5.6.7. Rom. 14.23. & true faith, Iames. 1. Jf any lacke let him aske in faith, & wa­ver not, &c. For such receaue not Rom 14.23. Whatsoever is not of faith is sinne.

Almighty and everlasting God, &c.Collect. 12. sunday after Trinitie. Forgiue vs those things whereof our conscience is afraide, and giue vn­to vs that that our praiers dare not presume to aske, Col­lect 23. sunday after trinitie, graunt the things which vvee aske faithfully. These are contrary, and the first of them di­rectlie against the word and true faith, as th'other aboue.

By the blood of Jesus Christ we may be bold to enter in­to the holy place, v. 22.Heb. 10.19.2 [...]. Let vs draw neere with a true hart in assurance of faith, &c. These places are directly against doubting and slavish fear, ergo not to be subscribed.Heb. 4.16. Let vs goe boldly vnto the throne of grace.

Blessed God which haste caused al holy scripture to bee written for our learning,Colle. on the 2. sunday of Advent. graunt that wee may in such wise heare them, read, marke, learne, and inwardly digest them, that by patience & comfort of thy holy word we may im­brace [Page 28]and hold fast the blessed hope, &c.

Here the book rightly cōfesseth that al holy Scriptures be written for our learning as doth, 2. Tim. 3.16.17. The whole Scripture is given by inspiratiō of God profitable to make the man of God perfit.

But the same booke of Common praier elsewhere for­biddeth sundry places of this Scripture to bee read in the Church both of the new & old Testament, as if it were not from God or as if it were not profitable, and at least as it is said in another place of the same booke, is left out as lesse profiting or edifying, & so to the great reproach of it, blind and false apocripha preferred before it, and to be reade in­steede of it. Thus it is manifest that the booke is against it selfe, and against the Scriptures th'apocripha beeing pre­ferred before it.

Rubricke before confirmation.

Jt is certaine by Gods worde that children being bapt. haue al things necessarie for their salvation, & be vndoub­tedly saved. First this is too much presumption for any mā so peremptorily to affirme, for this is to enter into Gods secrets. Secondly it strongly savoureth of that Popish opi­nion that the Sacraments bring grace, ex opere operato, as the Papists doe affirme in the Rhemish Testament, &c.

Buriall.

The Minister must peremptorily affirme that God hath taken to him the soule of the departed. Hee must affirme him to be a deare brother, in certaine hope of resurrection to eternal life, this is besides his knowledge, & against Gods word, Deu. 29.29. The secret things belong vnto the Lord: things revealed to vs. But this is not revealed, ergo this nou­risheth Origens grosse error, that saith al shalbe saved. Isay 5.20. This is to cal good evil, and evil good. Ob. We ought [Page 29]to hope the best of al. Resp. It is true yet not peremptorily to iudge, &c. This belongeth to God.

Translation.

The book saith they were not obedient vnto his word:Psal. 105.28. The Scripture saith they vvere not disobedient vnto his word. These are directly contrary, ergo J may not subscribe.

This may be a fault in the Printer.Ob.

Be it so,Resp. it shalbe no lesse fault in me to subscribe vnto it and saie his lie is truth, let it be amended and then subscri­bed.

Then stood vp Phinees & praied, & the plague ceased.Psal 106 30. Num. 25.

The Scripture hath, then stood vp Phinees and execu­ted iudgement and the plague ceased.

The booke hath mount Sinai is Agar in Arabia & bor­dreth vpon Ierusalem.Gal. 4.21.

The text hath Agar or Sinai is a mountaine in Arabia and answereth to Ierusalem.4. Sundaie in Lent.

The booke hath three hole verses more then are in the text, this is adding and so against the word.Psa. 14.

The booke in the Psalme leaueth out diuers words,Words, titles, sentences left out. and all the titles of the Psalmes and whole sentences, all which are giuen by inspiration from God, as this one sen­tence, praise ye the Lord is left out 17. times at the least in the Psalmes, & gloria patri put in, as in Psal. 105.106. in the end of the Psal, & this is within the compasse of detra­cting and so against the word.

The book appoints apart of the Lords praier to be left out. That comfortable conclusion for thine is the kingdom power and glory according to the popish missal.

The curse is heavy of adding or detracting,Revel. 22.19. Ob. Revel. 22.19

The meaning is not to take it vtterly away, the Minister may vse it if he list. Resp. So the Papists may excuse the ta­king [Page 30]away of the second commandement, but if the Mini­ster adde to the booke he is subject to inditement.

The Sacrament of publike Baptisme.

Jn the 1. praier the Minister must and doth affirme that God by the baptisme of his Sonne did sanctifie the flowd Iordan to the mistical washing away of sinne: this is an idle affirmation not warranted by the word, Mat. 3.12. Where mention is made of Christs Baptisme, and none of sancti­fying the flowd.

The Minister must affirme to al present,Exhortation after the gos­pell. that God vvill giue it eternal life, and make it partaker of his everlasting kingdome, wherein the Minister speaketh more then hee knoweth is true,25 Art. of reli­gion. and in some it may be vntrue, ergo Not to be subscribed vnto being so doubtful, and this is against the 25. article of Religion, which saith that Sacramentes are effectual signes of Gods grace and good will, and not that they saue.

Interrogatories.

Dost thou forsake the Deu [...]l?Interrogato­ries. Dost thou beleeue in God? This cannot bee warranted by the worde, and it is against sence. Ob. The questions are demanded of the Godfathers Resp. Then they speake vntruely for the children: for they cannot beleeue. Faith is by hearing, &c. Rom. 10.17. But children are not capable of doctrine.

The Godfathers answere not for the children that they beleeue but for themselues.Ob.

This is to barren a shift.Resp. Then marke these three questi­ons. Wilt thou be baptised in this faith? The Godfather saith it is my desire, but this is not true, hee doth not desire to be baptised,Musculus cō­mon places fol 6. 9. 61. 697 698. if he speake for the childe it is as false & idle for the childe hath no desire of Baptisme.

He saith in asking & answering such questions we wrong [Page 31]our sences. Farther he calleth it a fond custome not to bee defended: that it rose by the Bishops disorderly applying that forme of Baptism: of such as were of years and vnder­standing to infants.

The Crosse.

The Crosse is brought into the Sacrament of Baptisme by Antichrist, namely by Pope Clement the first, by his own device, and without any profitable vse, togither with oile, spittle, creame, and confirmed by Pope Sylvester. 1. Three of these are taken away to avoide superstitiō as was the wafer cake, why then should the fourth stand, and that in so high a place as in the Sacrament, which hath beene more abused then any of the rest, and is of the Papists wor­shipped, and is of weake Protestants esteemed a principall part of the Sacrament?

Jt hath some vse,Ob. for it signifieth that a man shal not bee ashamed of Christ crucified.

This is to make a new text,Resp. and a new and strange do­ctrine, it is that 2. lines a crosse should so teach: it is idle tri­fling and dangerous: it teacheth no such thing, neither is there any promise of God that it shal work any such effect, but this men are taught by the preaching of the Gospell.

Jf it be said that by the Crosse, the childe as by a badge is dedicated to Christ Jesus, and to his service, this is in ef­fect the same that Baptisme doth, and so it is made a Sacra­ment, or at least equal with Baptisme, which is against the word. Jn the Archbishop of Canterburies Articles in his ordinarie visitation, inquirie is made for Popish ceremo­nies in the Lords Supper to be punished, and the Crosse for one, &c. Is crossing dangerous in one Sacrament, and is it so tollerable and commendable in the other?

Againe as it is cōmanded and is practised, the Minister [Page 32]doth but mocke the people: for hee saith hee signeth the childe with the signe of the crosse. Yet makes no signe at al, neither of any color nor of any impression in the childes forehead, now if the crosse be so necessarie let the Minister haue direction, for the booke giveth none, what manner of crosse or signe he shal make on the childe.

Al Jdols are contrary to the word of God, Babes keepe your selues from Idols, 1. Io. 5.1. But the signe of the crosse is an idol, ergo the signe of the crosse is against Gods word.

Whatsoever is a humaine similitude of a thing where­vnto any giue religious worship,Thasumption. and is of some worship­ped it selfe, that is an idol. But the signe of the Crosse is a humaine similitude wherevnto many giue religious vvor­ship, and it selfe is religiouslie worshipped of the Papistes: ergo it is an idol.

Bellarmine lib. 2. ca. 30. of Images The crosse hath three vertues

  • Driue away Divels.
  • Heale diseases.
  • Make holy the thing it toucheth.

We may not make the likenesse of any thing in heaven or in earth, appointed to a religious vse, Com. 2. But the Crosse in Baptisme is the likenesse of something in heavē or in earth, appointed to a religious vse, ergo wee may not make the crosse in Baptisme.

After the childe is baptised, the Minister affirmeth that every such childe is regenerate. The Minister thanketh God that the childe by baptisme is regenerate: this is to attribute that to the Sacrament which is proper to the ho­ly Ghost, & so contrarie to Gods word, ergo not to be sub­scribed vnto.

Private Baptisme.

Private Baptisme is against the word of God, for Sacra­ments by God are ordained to bee publike actions. The [Page 33]words in the Rubricke importe a necessitie of Baptisme to salvation, there it is said without great cause, or great ne­cessitie, or great extremitie, it shal not bee administred. What is this great necessitie, if it be not meant to salvatiō? and then it doth nourish Papists in their errour, and drawe the ignorant into the same errour.

Confirmation.

Jn the praier he saith after the example of the Apostles we haue laid our hands to certifie them (by this signe) of Gods favour and gracious goodnes towards them.

Againe by imposition of hands and praier, they may re­ceaue strength and defence against al temptations of sinne and assaults of the Devil.

First this is no true imitation of the Apostles: They had warrant: the Bishop none: they laide on hands & gaue gifts the Bishop laieth on hands, but giveth no gifts.

The Catechisme of the booke.

Quaest. What is required in persons to be baptised. Resp. Faith and repentance. This is more then God in his word requireth, ergo not true and so not to bee subscribed. For children can haue no faith, Rom. 10.17. Faith commeth by hearing, and hearing by preaching, yet they must be bapti­sed as the Jewes children were circumcised.

A fourth paper but not exhibited hath beside the former exceptions these that follow.

The first Lesson Novemb. 22. at evening praier, Barue. 1.2. It is written in the fift yeare, and in the 7. day of the month, what time as the Chaldeans tooke Ierusalem, and burnt it with fire. But this is vntrue. For the Cittie was burnt in the 11. year of Zedechias, as 2. King. 24.28.29.30. compared with 2. Reg. 25.9.

Eccles. 46. is appointed to bee read at Evening praier. [Page 34]Novemb. 17. where it is written, v. 20. That Samuell after his sleepe prophecied of the Kings death, and frō the earth lift vp his voice. This is vntrue, for this was not Samuel but Satan. Doctor Fulke in his book against Martin in defence of the translation of our Church Bible, fol. 232. Saith the sonne of Syrach seemeth not to be directed by the spirit of God, whi [...]h [...]ffirmeth Samuel did lift vp his voice after his death out of the earth. And in his preface of his booke 77. fol. he saith whereas we refuse the bookes of Tobie and Ec­clesiastacus for Canonical Scripture it is not (as you say ri­diculously) because Luther & Calvin admitteth them not) but because they are contrary to Canonical Scripture.

August. 26. day Dan. c. 14. Is appointed to be read at E­vening praier, which D. Fulke in his booke against Martin the Papist in the preface, fol. 22. for divers causes reiectes calling it a fable.

Jn the Gospel of S. Luk. 10.1. It is writtē, after these things the Lord appointed other 70. also, & sent thē two and two before him, which is according to the Greeke text. But in the book of Common praier we are commanded to read. The Lord appointed other 72. which is repugnant to the word of God: This is the Gospel vpon St. Lukes day.

Some other exceptions vrged in conference the Reader shall finde vpon occasion in their due place, wherevnto hee is intreated to make recourse in the argument following. VVhat else in the third paper remaineth vnanswered nowe (for feare of tediousnesse) forborne shall with some other pa­pers (since scattered in corners) at more leisure God willing and blessing our labours hereafter bee more fully answered. Till then content thy selfe with these premises and the an­swere following.

ANSWERE TO THE REASONS for refusall of Subscription.

THEIR PREFACE.

THE first entrance they make as appeareth before in their notes, & it standeth as a preface to their ge­general complaint.

Although we know no law.]

Jt woulde pittie any true Christian, that after so manie years happy successe, in the daies of the Gospel freely, and sincerely preached, mē, that sit to iudge according to law,Act. 23.3. should like Anania smite contrarie to al law. For that can­not be ioy, but griefe vnto so many poore souls, as mourne in Sion, & would with al their harts be thought obedient, & conformable to al godly proceedings by authority pre­scribed. Which is the present lamentable estate of some afflicted Ministers at this time, deprived of house & home, and al their liuelyhood, for tendring the safety of their con­science, which is right deare vnto them. And if no reme­dy, but they must be vrged to extremity in the rigor of the power lately exercised, the very truth is, they see no lavve to require subscription at their hands. Shal any man proue there is, they wil eftsoones yeeld al willing obedience? Par­don thē good men. If it be any fault at al, it is not wilfulnes. Far be that from them. It is only ignorance, that they know not any law to commande so much. For did they, none in the world more forward then they. Witnesse the good o­pinion they haue of the lawes of our land,D.S in his an­swere to I. T. pag. 46. lin. 16 whither common or ecclesiasticall: The common which divers of their inclina­tiō cal by very shameful names, as mistres of the stews &c. And can you blame them, if they take not that for lawe, or [Page 36]do deny obedience vnto it? There is no reason in the world for it, and therefore you may bee sure, they meane it not of that law. For they are no such fooles (simple as they are) to be tried by that,Epist. To Re­formation no enemy, p. 3. B. lin. 10.32. O quam hone­sta voluntate erran [...] miseri Lactans de In­s [...]. lib. 5. c. 19. which wicked lawyers, wicked iudges & Atheists doe vrge, and exercise at their pleasure. Where­fore in pleading there is no law, it may be their simple honest meaning is. (For they meane naught but well) to take the common law of our land for no law, because a mistres of the stewes and exercised by such profane persons as they write it is. And should they take it for law, they wel know it punisheth them, & that severely, as appeareth by a statute, wher­in it is wisely provided against these desperate courses, but what dare not they doe?Elizab. 1. If any Minister, &c. (see the sta­tute.) Be they of the Ministrie, or of the people, so little as they know of the law they are not ignorant, that their wri­ting, and speaking to the derogation, or depraving of the booke of common praier, or any thing therein contained, is by evidence of the fact vnder their owne handes so notori­ously knowne, as sufficient to presse them with the penalty of the statute, not once, nor twice, nor a thirde time haue they bin found faulty, but vsually either in private, or pub­like, or both waies they sharpen tongue, and pen. And had a quicke course beene taken with them at the first, as the law threatneth, the evil had never growne to that height it is now come. But that which Tully writ long since proveth true.Quotusquis{que} reperi [...]tir qui impunit [...]ep [...]o posit [...] abstinere possit inits i [...] Citer [...]de Offic. Giue a little impunitie, and not one of a thousand vvill forbeare doing of wrong. Jt remaineth to shew whether ecclesiastical law chardge them with any such duety in this kinde. Kinde as they are to the other, so in this manie seeme of no better affection, or minde at al. For being con­vēted at times before our Reverend Fathers of the church, such a Iewell they make of their spirit of contradiction, as [Page 37]for feare of flatterie they shoulde giue titles to men of au­thoritie, divers of them speake their pleasure without reve­rence to those graue persons, holding it more fit to returne answere with skorne, and disdainfulnesse, pretending their case the estate of innocent Martyrs, not sparing verbatim to a [...]leadge for themselues the very sentences of such holie men, as in the daies of firehot persecution laid downe their liues in defence of the Gospell, making the standers by to thinke (as others before haue written) that our Bishops are oppressours, persecutours, bloudsuckers, defenders of wilfull disloialtie to our Lord and saviour Iesus Christ. Some such things haue they lately spoken, & others before published in writing as may be read in their bookes,Mortuis autho­ribus huius ve­neni, scelerata tamen eorum docirina n [...]̄ mo­ritur [...]aebed. contra Arrian. whose venim ye [...] tainteth though the authors be dead, as Febadius to like pur­pose sometime said of the Arrians: in saying therfore they know no law. They meane they knowe neither law common, nor ecclesiastical. For to giue you an abridgment of their o­pinion, these are the words of others,Epist. To Re­formation no enemy, p. 3. lin. 13. their fellowes in this quarrell. Magistracie, and Ministry haue walked hand in hand in contempt of religion.

And sorteth it with reason, that such wicked mē should be their iudges, or that their definitiue sentence should goe for law: Al which considered great cause may be thought to right them in their defence, (They know no law.) Gods commandements they allow, his eternal word they magni­fie, make it plaine vnto thē by any place of Scripture, that A. B. C. D. or any other Minister is distinctly required to subscribe, and then wil they take it for law, yea their names, hands, harts, and al you shal haue. And to speake a trueth. Can they yeeld more, or having such grounds to build vp­on, do they not wel to say? (They know no law.) Time vvas, they spake thus, and gaue it vp in writing: wherevnto an­swere [Page 38]was made, that in expresse tearmes they were requi­red by vertue of a Canon, which is to vs a law, being ratifi­ed as it is vnder the kings Maiesties hand, and seale, yet stil they sing one song, yea they raise the note thus high.

VVe know no kinde of law.]

But what write they? Js not reason the ground of lavv? Js not equity the kindest law? Both of them a kinde of law. And stands it with reason, or equitie, or both, that men sub­scribe to crochets of their own making, and refuse publike praiers penned and approved by our godly learned, for so was the booke of commō praier, the communion book, wher­in the forme of our Church liturgie is at large set downe? Are al men so exact that they never doe, but what lawe ex­acteth? Or may we not, if we speake the truth, and speak it in the easiest tearmes (loue can deliver,) may we not iustlie feare that manie, (who defend thēselues thus by pretence of law) do many things, and that of purpose in offence of law? Can they in reason (let the indifferentest iudge) seeke countenance of law, who in their courses of opposition dis­countenance law? Or would they haue any so simple, as to thinke, when they harken after law, that their intent is to do, what law commandeth? Jf so (for with these faire glo­ses they shaddow an il meaning.)15 Hen 8.19. Elizab. 1. A law it is, that none of the Cleargie shall assemble for religion to make, promulge, and execute any constitutions, or cannons without authoritie of the Q. writ. to assemble, and being assembled to haue the Q. roial assent, & licence so to do vpō paine to suffer imprison­ment, and fine at the Q. will: yet contrary to this law in cō­tempt of royal authoritie, and of their owne doings (for a Paliament act is their owne deede) they haue had their Si­nods, and sinodal assemblies, wherein divers thinges haue beene complotted, dangerous to the estate. Men of this [Page 39]platforme that talke thus (They know no kinde of law) let them say, whither this were law they did, or not vnlawfull that they did? A law there is, & they wel know it is, That no man shall advisedly maintaine any doctrine contrary to anie the articles of religion, if he shal such and such penalties are threatned. Be the law what it may be, and the punishment heavie, as they know it is, these that know no law, knowing this for a law, advisedly maintaine (for they preach, write, publish) manie doctrines contrarie to many articles of re­ligion established in our Church. A law it is: No manner of order, act, or determination for any matter of religion or cause ecclesiasticall had or made by authoritie of the Parlia­ment in the first year of our late Queene shall be accepted, dee­med, interpreted or adiudged at any time after it, to be any er­rour, heresie, schisme &c. Yet all these errours, and heresies they haue gone about to proue against the booke of Com­mon praier, whose forme was accepted, deemed, iudged, in­terpreted agreeable to the word of God. A law it is: Such iurisdictions priviledges superiorities, and preheminences spiritnal, as by any spiritual power hath heretofore beene, or may be lawfully vsed for visitation of the ecclesiastical state, and persons, and for reformation, order, & correction of the same, & al māner of errors, heresies, schismes, abuses, offen­ces, contempts and enormities shall for ever be vnited to the imperial crowne of this Realme. And the Q. her heires, and successors Kings and Queenes of this Realme shall bane full power by letters patents vnder the great seale of England to name, and authorize, when, as often, and for so long time, as her highnesse, her heires, or successors shal think fit such per­sons, as shee, or they shal thinke meete to occupie, and execute vnder her al manner iurisdictions, priviledges, & prehemi­ [...]ences in any wise concerning any spiritual iurisdictiō, &c. [Page 40]All this, or a great part of this roiall prerogatiue, there are manie (of these that stand out) swallow vp in a new founde power of their fondly supposed presbitery. A law it is, that such Canons, cōstitutions, ordinances, & sinodals provincial already made, which be not contrariant, nor repugnant to the law, statutes, and customes of this Realme, nor to the dāmage or hurt of the kings prerogatiue roiall shal now still be vsed, and executed, as they were before the making of this act. But these Cannons, constitutions, ordinances, &c. require obedi­ence to Episcopal authority, and to the processes of Ecclesi­cal courts, which the dislikers of the booke of common prai­er haue contemned heretofore, & of late, as their punish­ment inflicted witnesseth, & the kings highnes roial procla­mation hath published to the world given at VVilton. Octob. 24. 1603. An ancient custome it is of our land in the na­ture of a law, most agreeable to the roiall prerogatiue of our gracious king his Maiesties progenitors of famours me­mory, if aught needed a review or reformation, to proceed therein, either themselues of their owne principal power, (which to them in such cases appertained) or by advise of the Lords of their councel, or in their high court of Parlia­ment, or with consent of the Bishops, or by convocatiō of the Cleargie, al which sometimes they haue done, either iointly, or severally by any one of these; as they haue seene good cause leading therevnto. Which very course by our dread Soveraigne roially imitated with consent of his ho­norable councel, and learned Bishops practised, in authori­sing the booke of Common praier is, and hath bin obstinate­ly impugned, contrarie to the ancient laudable customes and practises of former times, the true kindly presidents of that obedience, which wel becōmeth loial, & duetiful sub­jects, speciallie all such, as to the slaunder of the Gospell [Page 41]would not falsly be reputed zealous. An infinite compa­nie of the like instances might be given, were our leisure such as would intend a strict examinatiō of every particu­lar. Al, & everie of them making good proofe that the de­fence, wherewith they would award refusal of subscriptiō is but colourablie alleadged, and afordes no such tolerable construction, as simplicitie might thinke, & they cunning­ly intende. As if (knew they any law) withal readines they would subscribe, who (good creatures harmelesse seduced to free them of that wrong interpretation charitably con­ceived by others of them) never had any the least thought to that purpose, when they first writ and should it appeare to bee law as it did, for al their smooth pretence they had no meaning at al to subscribe. But leaue wee these advan­tages given in law against thē, see what of themselues they contentedly wil yeeld, and how far forth they condiscend. After much adoe (for no smal adoe with such men) giue their word the most of them wil, as they seeme to doe, if a man may beleeue them of their word (that is all the doubt) but better, or worse, take it as it is, giue their word they wil to vse the booke of common praier in their Ministry, and no other, nō in any other forme. Why then may they not ap­proue so much vnder their hands, or wil not their deed cō­demne thē, as much as their pen, & their practise asmuch as their writing?Litera scrip [...] manes. but that guiltie (belike) to themselues of their own incōstancy (which no government may indure) they thinke their letter wil bide by it, as a witnesse against them, when they would chop and change words delivered by mouth, as they see cause. Therefore they do as they do for feare in time to come, they shal not haue like libertie, as heretofore) to fling out at their pleasure (for they thinke to proue revoltes, when opportunitie may serue, though [Page 42]now it doe not, & the peace of the Church is not for their behoofe: a noubled water they must fish in. These & the like reasons are why they let passe their worde, as not pas­sing for it. But their name vnder hand (in deed vnderhand) they withhold resolving for a truth (and a truth it is there in not deceived) they know not how their mindes may al­ter, and they would be loath to disadvantage themselues so far. Beholde what wisdome men haue iust of the scantling with some at a popular election into some office, who pro­mise this & that. Their voice you shall haue, but their names vnder hand at no hand (take heed of that) where others that meane plaine dealing be as good as their word. Their hand shal goe with their tongue, if so required, and afterward in scrutinie they proue they saide no more then they wil doe. And therefore alone to them. They had as liue write as speake, whereas the others pollicie is fast and loose.

But yet a little farther let vs goe on, and in a more easie familiar proceeding by waie of interrogatiue, wee aske but this. Doe men set to their handes by way of petition in token of their dislike, & do they thinke it much to set to their hands an tokē of their iust approbation? Wil they to pleasure their friends, not spare their letter, and their name, and wil they spare a letter of their name to please authoritie? Know they not, for we speake to them that write, and say (They knowe no kinde of law) know they not, how good Christians sam­plars of truth,Leges ex malis morib [...], [...] Arest Ecle. [...]. 5. c. 6. & vnfeined loue, are a law to themselues, & ease the magistrate of much trouble? VVhere lawes commē­llie are of evill manners, and enacted by authoritie because of some disorder. See wee not in al this time of our experi­ence, where we liue, how the Maior of a Citty, or corporat towne hath divers articles, wherevnto himselfe,:& his bre­thren subscribe & doe anie of the Commons twit govern­ment, [Page 43]or governour with this toying excuse (wee knowe no kinde of law?) Js it necessarie in a politicke estate (as wee know it is) and shal wee only bee out of order, vpon whom the eies of our people are so attentiue, as they can, and doe make our several actions their exemplarie protection for what themselues doe? And therfore it is good they see our obedience to law, least otherwise they make vs patterns of rebellion, & by our practise beare themselues out to make lawes no lawes, when they are not to their liking.

A third paper declaring the minde of his author makes an excuse thus: I take it I am not compellable by any law to subscribe.]

His meaning is (we take it) that if he be not compellable, he wil not doe it. So then, if he doe, he must bee compelled: and is forced obedience so wel pleasing to God and man, or to this man? Or if not; How pleaseth it him so to write, as if we do nothing wel, but first compelled, or rather, as if a thing were wel done, that is vnwillingly done? But by his owne writing a man may finde he speakes contraries. At the end of the period he takes a new rising: VVhereas I am required to subscribe to 3. articles by vertue of a Canon lately made.]

These two sentences. His first, & this are evidences that hee followeth not the truth in loue. For is it a truth? He is not compellable by any law, and yet knoweth (for so hee wri­teth) that hee is required by vertue of a Canon? And is not obedience a vertue, or is not a Canon a holie rule, more thē an ordinarie law, having strength from the kings roiall as­sent, Deprēndi miso­rum ests Fabin vel indice vin­cam Horat. S [...] ­tyr.lib. 1. Sar­tyr. 3. and the church our mother her mitronlike institution? And is it arbitrary in him for al he is thus required, or is his loue so little vnto al good order, that he must be compelled? It is a miserable thing to be taken tardie, and no hard matter [Page 44]to determine who hath best in this case.

Anon after (as we read) it appeareth the man is content to subscribe to 2. but not to 3. As if they that must sub­scribe had authoritie to prescribe. But as it is a truth many except. So in the lo [...]e we owe, may it please the godly wel disposed Reader to vnderstand, why some except against subscription. All relie much on this:

There is a new translation of the Bible in hand, where­vnto the Communion booke beeing reformed many doubtes might be taken away so as we cannot subscribe without pre­iudicing our selues▪ and the persons that are to take paines in this businesse, yea we shall crosse the Kings most excellent Ma­iesties purpose in reforming the booke]

Turne we our eies back to the several papers before, we shal finde they al concurre in this as in a matter of i [...]st ex­ception. His Maiesties graci [...]us care in new printing the Bible. As if Manichelike they dreamed of contrarieties, ei­ther in the old translation to the new, or in the new to the old.Translatiō of the [...]sb [...]e no iust cause of exception. Whereas we must knowe that varietie of translation proveth not contrarieti [...] in Gods word. A thing many stum­ble at without iust cause of offence. No doubt: sometimes but (not often) a more significant word may be given, & in case a sentence were somewhat doubtfully translated, Qui ex heb. lin gui s [...]ripturas in Grę [...]am ver. terūt linguam [...]merari pos­sunt. Latini au­tem nullo nodo. Aug de doct. Chri [...]t l 2. c. 11. Apud Latinos [...]os sunt exem­plaria quot co­dices Hicron. praf in Josus. it may peradventure be more familiarly explaned, but that no hindrance why any should think the books, we receiue for the publike divine servi [...]e of God (whither Bible or Cō­munion booke) that they bee contrary to the word of God. For alwaies in the better ages of the church great diligēce hath beene vsed fiue, six, yea infinit translations in the same tongue, & in many places not one agreeing with the other, yet no depraving of one or other, specially such a one, as was generallie received by publike authority. But the tran­slation [Page 45]of the Bible, what hindereth it subscription to the book? For should the ods be greater then is either possible, or probable, that some places in the Psalmes, or Epistles, & Gospels may vpon review haue some smal different trā­slation from that, which is already, yet the confession, leitu [...] gie, forme of Baptisme, & the Lords Supper, Collects, thāks­giving, & all the praiers (whēce the book is named the book of common praier) admitting no change, not alteration, but abiding the same (as they do and shal do) cuts of that need­lesse feare of their vaine doubts, and imaginarie scruples. And may we suppose more needeth redresse thē as yet we hold, the proofe they bring is not of weight sufficient, yea were it, as they would haue it, the Communion booke shoulde be quite removed, which is more then induring some smal alteration (& yet neither of these are proved) why may we not as safelie ioine handes for approving this booke and the ceremonies appointed,Act. 15. as the Apostles who writ letters with one accord in testimonial of the approved vse of the Iewish ceremonies though such as afterwarde gaue vp the Ghost, for their date within a smal while after was vtterlie expired? The greater is some mens faultes, that for all this stand out as they do, and thinke they saie much for safe cō­duct of their purpose, when if their purpose were discove­red, it sheweth they cannot wel abide wee should agree in one, as otherwise we hope, and our gracious King inioines vs, that we doe. And least wee seeme to saie this without grounde. Knowe that in al this time the Bible is in hand (though men in these partes of the West pretend manie faults escaped in our translation yet) not any of these find-faults haue given any notice (as his Maiestie required) to those learned Divines implored in that great busines, who did they desire reformation, following the truth in loue, [Page 46]they would bee either first, or the busiest to giue direction in this kinde. But for al their shewes it is probably conie­ctured, they are not so wel furnished with spare notes, or if so, not so minded to put to their helping hand. God wee pray forgiue them this sinne, that are so eager to reproue, but not to amend.

Proceede we on farther in examining the defence they make for themselues: They may not subscribe.]

And why? Is it because subscription is vtterly vnlawful, or vrged without lawfull authority, or vrged for things con­trary to the word of God? Some haue thought the first, some the second, al alleadge the third. The first sort are fewest, because refusal of subscription to the kings supremacie is a supreame capitall point, as much as a mans head is worth [...] and that lost the wit is gone. Qui capu [...] a­misis, perdidit ingenium. These haue this wisdome, if for no other reason, even for this to yeeld subscription here­vnto.

To a set forme of praier many mislike subscriptiō.Plasuis vs pre­ [...]es. &c: quae pro ba [...]ae fuerint in Concilio ab om­nibus celebrētur n [...]e aliae o [...]nin [...] di [...]antur nisi quae à pruden­ [...]ioribus tracta­ [...]ae in synodo fu­ [...]rin [...]. Concil. Milenis can. 12. No fortè ali­quid contra fi­dem, vel per ig norantiam, vel per minus flu­diu [...] sit compo­s [...]i [...] Jbid. If so, it is either because a set forme of is not to bee indu­red in the Church of God, or els it is because the vnitie of the spirit in the bond of peace is not to be preserved. Whi­ther of these granted, absurdity vpon absurdity must needs follow. The fondnesse of men not induring prescript prai­ers hath long since beene condemned. The councell of Mileuis, it hath seemed good, &c that praiers which shall be approved of in the Councell be celebrated of all, nor any other saide, but such which shall bee handled in the sinod by men of most wisedome: The reason is there given and the reason is good. Least any thing peradventure bee otherwise framed contrary vnto faith, either by ignorance, or for want of stud­die, and due meditation. The like was enacted by the coun­cel [Page 47]of Carthage, the second and third. Genadius Epis­copus praeses cō cicij dixit om­nia quae à v [...] ­stro caetis statis­ [...]a sunt places ab omnibus [...] ­stodiri? Ab v­niversis Episco­pis dictum est, places places vs custodiantur ab omnibus: G [...] ­n [...]dius Episco­pus dixit Si quod (non opi­namur) ab ali­quo fuerint vio­lata, quid sta­tuitu, quod fie­ri debeas? Ab vniversis Episcopis dictum est. Qui cōtra, &c. & subscripse­runs omnes Concil. Cartha [...] 2 in fine. Quascun{que} pro­ces aliquis des­cribit, non ijs [...] ­tatur nisi prius ca [...] qua instru­ctiorib [...]s frairi­bus contuleris. Concil. Carthag. 3. Can. 3. Iustin Martyr apolog. 2. pro Christianis. In the second thus Ge­nadius the Bishop president of the Councell saide: is it your pleasure that al things that are decreed by your assemblies shal be kept of all? Answere was made by all the Bishops: it is our pleasure, it is our pleasure that they be kept of all. I but (quoth Genadius) as we thinke not if any shall breake thē, what must be done? All the Bishops said, who ever goeth against his pro­fession or subscription, thus and thus he shal be dealt withal, &c. And all subscribed. In the third councell of that name Ministers are forbid, much more private men, to rehearse praiers at the Communion table, before they had beene allow­ed by very sufficent learned men. Let no man (saith the Ca­non) vse the formes of praiers, which he hath framed to him selfe without conference with the brethren that are better learned. Likewise, Iustin Martyr (in his time anone after the daies of the Apostles) setteth downe the method, and order men kept in their publike praiers, which summarilie he draweth to these heads. 1. After they had baptised they pray for themselues, and for him that is baptised, then for all men that they may be meete to learne the truth, & to expresse it in their vertuous life, & conversation, that they be found to keepe the commandements and that they may attaine eter­nall salvation. Thus if praiers advisedly, deliberately, re­verently aforehand thought vpō are accordingly to be re­ceived, why should we not keepe the vnity of the spirite in the bond of peace? Which we must acknowledge, and acknowledging subscribe to, in asmuch as a vniforme sub­scription is a gracious outward good meanes to knit vs al in one, & as we verily wel hope (the Lord blessing this hope) an indissoluble fast bond of a true and godly peace. And that it was so thought long before our time, appeareth by the graue ancients met in that famous councell of Nice, al­most [Page 48]1300. years agoe that famous councell of Nice so well reported of in al ages following where it was decreed, that mens iudgment & consent in the ordinances of the church should be taken, & set downe in writing vnder their hands. [...] [...]mni [...] banc habeans [...]b ijs confessio­n [...], quam per scripturam exi­gi oporiet, ut fa [...]antur se cum [...]mni consensu Ecclesiae Catho­lica statuta ob­servaturos, Ni­ [...]n. Concil. Before all things let them haue of them this confessiō, which must be exacted by writing, that they may confesse with all their consents they will obserue and keepe the ordinances, & Canons of the Catholicke Church. Men were not thē so scru­pulous, and nice. In deede they were then more tractable, and flexible to the sacred constitutions of Gods Church, not Ministers only, but all sortes of people helde it their crowne, and glorie to be found obedient. What speake we of Minister, and people? yea Emperors, and Kings▪ either by themselues, or at leastwise their deputies did subscribe to what their spiritual guids thought agreeable to [...]ods word. So little cause is there, why subscription should be held of­fensiue at this day, but that men are become like the hea­then, whose crie in the Psalmes is,Psal. 2. Let vs breake their bonds asunder, and cast their cords away from vs. And yet as if our land only would breed vp malcontents, the like pertinacy, and stubbornnesse is not suffered in other Churches whe­ther Germanie, [...]l [...]viatur s [...] li­beriatem reti­ [...]ui­sie nec ad­ [...]isisse haec vin­cula Melanct. de [...]alua [...]i [...] Ofian. or Fraunce. True it is in Germanie men stoode out against the confession made at Augusta, & Ofi­ander a man of better name, then desert vaunted he would, and did retaine his libertie: and gaue out in a craking sorte that he would not come in such bonds of subscriptiō. Against which disordered, bragging companion, the iudicious and learned Melancthon writ a treatise intitled (The cavils of Ofiander,) wherein bewailing the outrage of that fellowe, and his followers, [...]i clamoris [...] tanta licentia & anarchia [...]ius temp [...]ris plausibiles sunt apud mulios, q̄ infinitā licen­tiā sibi sum [...]ut fingendi opinio­nis & Pyrrbo­nico more labe­factandi omnia rectè tradita. Ibid. Des ministres art. 5. la disei­plin. de France fashioneth his sentence thus, These out­cries in so great licentiousnes, and confusion of this present time, are very plausible with many, who take vnto thē an in­finite [Page 49]licence to coine and faine opinions as they lift, & in a staggering doubtful manner weaken all points well delive­red. In Fraunce the reformed Churches require exactly of e­verie Minister to subscribe to the Articles of faith, & to all the order of that discipline, which if any refuse to doe, hee is by the conference or by 3. or 4. Ministers of the next Chur­ches togither with their Ancients to bee declared a schisma­ticke, and the people thereof to be advertised, that they maie know to avoide such a man. Also those which be chosen Mi­nisters must subscribe both in the Churches where they are chosen, as also in the churches whither they are sent. Artic. 9. Like­wise ministers in noble mens houses (though they haue no other cure) are tied to this subscription. Artic. 11. Des. Ancient [...] diacres art. 1. la discip. de Fran. Des professe [...] ibid. Againe their elders and Deacons before their admission to their of fices subscribe to both. Yet more. Even their Regents and professors in divi­nitie are by them required to subscribe aswell as the rest. At Geneva whosoever is admitted to their schooles he must, and doth first subscribe to their orders, & not that only, but is ti­ed to make a publike confession wherein this discipline is con­tained. And among their lawes, Ordinnan. de Gen. artic. 14. fol. 3. No Minister but is required to make faith of observing their ecclesiasticall or­dinances. For therefore is an oath required of him. Bez. de vita Calv. A quibus disco­dere, ne{que} mini­stris, ne{que} civi­bus liceres. ibid. This Mr. Beza witnesseth that Mr. Calvin at the beginning for bet­ter establishing that church pollicie, sought to procure a gene­rall oath to bee taken throughout the Cittie for approbation thereof.

The Church discipline and orders inioyned by the Com­munion booke men now mislike.]

Wel they doe, so many as thus doe, if they can proue the Church of God in Germanie, and Fraunce, hath pow­er to redresse schisme, and cause vnitie, but ours in this lande hath none at all. But our hope is the Church of [Page 50]God with vs, hath as ample power (yea in some respects bet­ter meanes wee haue to cu [...]b disobedience of everie fro­ward gainesaver) as Geneva, or any other Church of lesse circuit, or lesse abilitie. Once we are sure of this. Ju oppo­sition to the booke of praier, they crosse the godly practise of our Martyrs, vvhose cōstant abiding in the truth, shew­eth their faith in Jesus Christ. Secondly they crosse the practise of our own coūtry [...]en abroad,Abroad & at home. & at home. Proo [...]e of both these, and that at large, were to large a fie [...]d to run overal at once. And yet a word of them both.

For the first. Our English Church at Stra [...]burg in defence of the communion booke wrote to them of Franckford. A­mong other reasons they giue, these are mentioned, vvhy they must continue the booke of prater they had:Reasons to re­taine the Cō­munion book.

  • 1. Because else, they might be thought to condemne the chiefest authors 1 of it, who suffred is Martyrs:
  • 2. Because it would giue occa­sion 2 to the adversary to accuse their doctrine of imperfecti­on, 3 & mutabilitie.
  • 3. It would cause the godly to doubt of that 4 truth,
    Cranmer. Aregia maie­state si potesta­term impetro pa lanomnibus fa­ciam, contra [...], ommi [...]diversum putātes, praba­bo omnia, quae in communione leguntur, resp [...]̄. dereinstitutioni Christi at{que} A­poctolorum & primitivae Ec­clesiae exemplo multis annis ob­servatae, Cran­mer Archiep.
    whereof before they were wel perswaded.
  • 4. It might hinder many distrest exiles from comming over as they were purposed.

What other approofe it had with our learned of those times may be seene by Archbishop Cranmer, Martin Bucer, B. Ridly, & D. Tailer, couples as godly-vertuous, as that age yeeldedany. Arch Cranmer feared not in defence of the booke of Common praier (might he haue but Peter Martyr & 4. more whom hee would choose) to maintaine the points of religion thē profest, to be agreeable to the word of God, & (in effect) the same that was many yeares agoe in the Primitiue Church. Martin Bucer (whose bones vvere taken vp to be burnt (as if malice would reach beyond the graue) being intreated to giue his iudgement of the Com­muniō booke, resolved vpon mature deliberatiō. That there [Page 51]was nothing therein cōtained, which was not takē out [...]f the word of God, or at the least, Commodè as­ceptū. Bucer. Censu, inter s [...]ri. Ang. p. 456 Quae niso quis candidē inter­pretes [...]r videri queant non sa­tis cum verbe dei congruere Ibid. Ridlie. which was against it being well vnderstood. Some things there are (saith he) which vnlesse a man construe in friendly manner may seeme not well to agree with the word of God. And in another place, Some things there are which by vnquiet men may be drawne, or hailed in for matter of contention. B. Ridly before his martyrdome gaue testimony to this booke: One in his last farewell (as it is called:) another in his letter to D. Grindall, who was af­terward Archbishop of Canterburie. The Church of Eng­land (quoth he) had of late the whole divine service al com­mon, and publike praiers ordained to be said, and heard in the common congregation, not only formed, & fashioned to the true vaine of holy scripture, but also set forth according to the commandement of the Lorde. At another time having intelligence by Doct. Grindall from beyond sea, how Mr. Knox carried himselfe, in his letter he writ backe, which he good man thought should be the last he should ever write more: Alas (saith he) that our brother Knox could not beare with our booke of common praier, in matters against which although I grant a man as he is of w [...]t and learning may finde to make apparant reasons, yet I suppose he cannot soundly by the word of God disproue any thing in it: yet now men haue profited so strangely, that every Tinker, & straggling mate in abundance of knowledge (pressed down and running o­ver) can say one thing or other to the disgrace of that godly booke, which men of great wit and learning could not so ea­sily finde out, and soundly proue. D.Doct. Tailer. Tailer a little before his martyrdom witnessed in his conference twixt him & Ste­phen Gardiner in these words, There was (saith hee) by the the most innocent King Edward the whole Church service with great deliberation, and the advise of the best learned [Page 52]of the Realme, authorized by the whole parliament, fudy per­fited according to the rules of our Christian Religion, in eve­ry behalfe, that no christian conscience can be any way offen­ded with anything therein contained, I meane of the booke reformed: Deliberation: great deliberatiō. Advise of some one, nay more, advise of the best learned: Begun: I but not perfited. Yes perfited: I but not fully: yes fully perfited: I but, by what rule? Surely according to the rules of our Chri­stian religion, happyly in some one point: Nay more: ful­ly perfited in every behalfe. Why then? What is this adoe now adaies? Belike needlesse, if no christian conscience can be any way offended with any thing therein contained. Thus the truth spake in loue, and thus loue spake for the truth, e­ven their loue, which was kindled by the spirit, that much water could not quench it, whose perseverance in sinceri­ty of truth was such, that they might be, and so were, burnt to ashes, but their faith remained greater then their perse­cution.

Beside these before mentioned, the Lord in wisdom rai­sed vp others, that vndertooke the maintenāce of the same truth, which these blessed Martyrs, the holy servāts of God toward their death,Master Old so constantly avouched. As one Mast. Old writ in defence of the book of praier, and iustified eve­rie part of the reformation. Another E. P. did the like, as is in a preface before Archb Cranmers book of vnwritten ve­rities. Demand the iudgment of our men now: Impious, blasphemous, charming, and what els rancor may disgorge in hatred of this truth.

We might adde here vnto the testimony of those, that returned out of banishment, zealous, godly, learned men, Doct. Horne, Doct. San [...]s, Doct Grindal, Doct. Cox, Doct. Iewell, who was afterwards Bishop, & in his Apologie for [Page 53]our Church of England professeth Agreat number of idle ceremonies we haue cut of &c. Maguss nu [...]e­otiesaru [...] ceremoniarum tesecuima [...]: Retinomus tae­men, & colimus non tantum ea, quae scinu [...]s, &c I [...]el. Apol. Ang Quae nobis v [...] ­debātter sine ec­clesiae incommo­do furi posse, Ibid. Yet we retaine, and [...]brace not only those things, which wee know were delivered by the Apostles, but other things also which seemed vnto vs might be indured without any inconvenience to the church because we desired that all things in the holy assembly (as Paule com­mands) be administred decently, & in order. But all else that were very superstitious, or could, or foull, or ridiculous, or dis­agreeing to holy Scripture, or mishe seeming sober men, &c. we haue refused. Againe in another place, we haue come (as neare as we could possibly) to the Church of the Apostles, Ea vero omnia, quae, aut valde superstitiosa aut frigida aut scurca, aut ridi­cula, aut curm sacr is literis pugnantia, & sobrijs h [...]mini­bus indig [...]a, Ibid. & ancient Catholike Bishops, and Fathers which we know was a pure (and as Tertullian cals her) an incorrupt Virgin, stai­ned with no idolatry, nor sore, & publike error: neither haue we directed only our doctrin, but also the Sacramēts, & form of publike praiers to their rites & institutions. Afterwards, Harding in his reply maliciously slaundering our Church delivereth these words, How is it that so many times ye haue changed your communiō booke, Accessimus quil tum maximè po [...]nimus adec­ciesiam Aposta­lorum, & vete­rum Catholic [...] ­rum Episcoporū &c. Idem. Noe ta [...]ium do­chin [...]m no [...]rā sed etiam sacra­mēta precu [...], publicarum for­mam ad illorum ritus, & insti [...] ­ta direximus. Idem. Apolog. cap. 9. divis 1. per. 2. In the Margont. Ibid. Sacr [...]-ille liber noctr [...] verè sacer. & sanctae citurgiae ordo modu [...]q stat, & propiti [...] ac invante [...]mine ab o [...]ni in posterum mutatione per­ [...]abl [...] immotus. Ibid. Bradocc [...] interprete. the order of your service your doctrine of the blessed Sacrament, your homilies, &c. Wher vnto answere is returned. A childesh and fond vntruth. For the communiō booke was never (but once) changed. But see the often changes of the Masse. Then anone thus: of more thē one only change he cānot tell vs. And if there had bin lesse thē that, there had bin no change at all. And yet for that one change he him selfe in the meane season hath chāged thrice. But the holy communiō book & the order of the holy ministra­tiō stādeth, & by Gods mercy shall stand still without any far­ther change. Long may this prophecie proue true, as hi­therto God be thanked it hath. And indeede examine that [Page 54]graue father his words. What reason is thereto expect o [...] desire a change, if all superfluous, superstitious, ridicul [...], mis be seeming ceremonies be cut of & that our doctrin, and form of publike praiers be directed to the rites & ceremonies of the pure, chur [...]hes. To what end should we for our faith bee painted as some say wee are for our fashions in atrire. An English mā naked with sheares in one hand & cloth in the other, as implying we are so divers that no painter knoweth in what fashiō to attire vs: so an vn etled divine with a pe [...] in one hand and paper in the other, to set down & dash out what next cōmeth in his head. Let Papists for altring their portasse deserue this portraiture, but so must not wee be­haue our selues: The order of our holy ministratiō yet stādeth & of Gods mercy it is, (which continuing) it shall also stil cō­tinue without farther change. A speech so iustifiable & vpō mature deliberation advisedly delivered,M [...]. Dearing his iudgment of the cōmu­nion booke. that Master Dea­ring against Harding in a book called (a spare restraint) ma­keth this challendge to the common adversarie (this Mast. Dearing was some 30. years since) Look (saith he) if any line be [...]lame able in our servicè, & take hold of your advantage. I thinke (saith he) Mr. Iewell wil accept it for an article. O [...]r service is good & godly, every tittle groūded vpō holy scrip­ture, & with what face dare you cal it darknesse? That which might not be indured in a profest enemie, our brethren of the same profession with our selues,Nester es an ad­versaries un. [...]os. 5.15. dare to write so, as vve may say with Josua, Take you our part or our adversaries, & in your writings, that turn to the obloquy of our discipline speake you this of your selues, or out of the mouth of some other? That other, if you know not, know he is our aduersa­ry: and can he be ours, & not yours, or wil you ioine hands with the cōmō enemy? O doe it not. For so doing you follow neither truth, nor loue: much lesse follow you the truth in [Page 55]loue after their examples, Archb. Cranmer, Iewell, Ridlie, Dearing, and the rest before mentioned, to whom wee vvil adioine that zealous Doct. VVright Archdeacon of Oxon:D. Wrigh [...]s Oxonien. in tē­plo ortniū San­ctorum in conci­one, nostie eccle­si [...]ae Liturgia [...] precum, &c sa­cramentorū ce­lebra [...]ionē v [...]r­naculâ lingua plebeculae pro­positam apud clerum com [...]nē­davit, &c. who in Alhallows church at a sermō made before the Cler­gie, commēded the Leiturgie & forme of our p [...]blike praiers set out for the people in their English tongue, proving it and our administration of the Sacraments by scripture, Origen & other writers soundly and learnedly. Thi [...] godly confession of faith publikely made, the history noteth, was but some 8. dates before he died. Such fervency and earnestnes for iusti­fying the booke times then yeelded with store of learned & godly men preaching, writing, disputing, & al litle enough to opē their mouths for the dumb letter of our holy ministra­tion,Ex scriptura, es Origine, alȳs{que} scriptoribus so­lidè & docteè asseruit. Prole­gom. pag. 38. in operib. Cheol. g. Juel. whose desolate cause now is made by some no better then theirs, whom Sal [...]mō calleth the children of destructiō vowed to disgrace and obloquie? Wel it may bee noted Time was, it was not so.

In the second place we promised to shew that refusal to one ioint order required, Octiduo elaps [...] hac pia confessi­one fidei publi­cè edita, &c ib. P10. 31. 8. Non si malè nunc. & olim [...] ­sic eras. crosseth the practise of our brethren abroad in exile, yea it crosseth their owne course at home: abroad thus. For our countrymen at their comming to Frankford were bound to subscribe to those orders they found there, how ever themselues were men of principall note as D. Cox, and D. Horne. Compare the time, persons, and place. The time, affliction then: ours, prosperity nowe: the times affliction, when birds in a winter flocke togither, company togither, & keepe togither, as if winter were like a contrary circumstance,Per antiperi­stasin. Times of per­secution and the Gospell. that did beleager her contrarie: the times now prosperity, when birds in a spring fly a part, make their nests a part, & every one would haue a way by himselfe. The times then of affiction, whē was much fire, and no light, and though the deadest, and deadliest time of [Page 56]the Gospel, yet such a heate of persecution as the flames scorched, and burnt them into cinders [...] nowe much light, and ioy, so as men become wantons, wanton sicke, sicke of the wantons,Act 19.32. & as S. Paul said of many, The most knew not, why they came out, nor the most of these, what they would haue. Likely it was the evil of those times would haue made them keep in, specially following the truth in loue, as they did: Compare our Ministers & theirs. These exiles at their going over submit themselues to the orders of the coūtry, where they came, though straunge each to other: howe much rather should ours that haue no new, but such as vp­on good experience the Lorde hath kindly accustomed vs vnto, and withal vnto many singular great blessings. Speak we next of the place by way of comparison. Jt was their wisdome (though but a few & therfore soone ruled) to re­quire obedience to some set discipline. And shal not their example provoke vs to the like, when ten for one are to be kept in subiectiō? or refuse we to follow this example? Doth not our owne home experience proue vnto vs, that most of these iars, & differences had long ere this ceased, if some good order had beene taken for outward vniformitie? Now while every one is left to his own device, we are as change­able in Church matters, as some are fantastical in ordina­rie attire. Every one (saith the Apostle) hath a himne or Psalme and every one hath white or speckled like Labans sheepe, one od guise or other: so od and diversewee are. Now if they in persecution were thus conformable, should not we much rather? if they that had but smal authority re­quired it of their betters, much more may our betters re­quire it of vs? Jf they having no king, should not wee who haue his Roiall edict, Qui non de [...]s sod accipi [...]s upon and that authority, wherwith he hath betrusted our Reverend Fathers with, who doe not make but [Page 57]take lawes? Jf in a nooke of the world so needful, how hard­ly may we spare it in a kingdome of this largenesse? Thus it appeareth that subscription was vrged beyond the seas,At home thus withal how necessarie. Now at home it remaines to proue as much.Publikely. 1. At home in this kingdome publikely and privatly Publikely in the daies of K.Edward 6. and since in the daies of Q.Elizabeth, and now in his Maiesties happy raigne. Jn the last yeare of K. Edward the forme of the subscription thus. Liber qui nuper, &c. The booke, Libev qui u [...] ­per. &c. vvhich is of late set forth by the authority of the King, and parliament of the Church of England appointing a manner, and forme of pray­ing and administring the Sacraments in the Church of Eng­land: Likewise also the booke set forth by the same authori­tie of the ordination of the Ministers of the Church, are godly & repugne in nothing to the wholsome doctrine of the gos­pell but they well agree and do chiefly farder the same in ma­ny things. Therefore they are of all the faithfull members of the Church of England, and most of all of the Ministers of the word with alreadinesse of minde, & thanks-giving to be received, to be approved, and to be commended vnto the peo­ple of God. Privately, if any doubt, this we answere, as they did our Saviour.2. Privately. Art thou a stranger in the land and know­est not these things?Nih qui disel­plina subscrip­serit. First no man chosen to any Ecclesia­stical office with them, vnlesse he shall subscribe to the dis­cipline. 2. whosoever he is of any their assēblies classical, pro­vincial, or national. 3. None admitted the cōmuniō with thē except first submit themselues to their discipline. And ma­ny such strict orders. So certain it is (in the discipline some would obtrude vpō our Church) they haue required a ge­neral subscription of their followers, whereas it is to be re­membred, themselues had no such authoritie that did re­quire it: for they were private persons. 2. The other th [...] did [Page 52] [...] [Page 53] [...] [Page 54] [...] [Page 55] [...] [Page 56] [...] [Page 57] [...] [Page 58]subscribe were nor at al compellable by any kinde of lavv. 3. What reason these vnconformed haue to inforce their communion booke vpon vs without authority and approba­tion, we may wel vvith more reason require of them to vse our booke authorized 4. [...] they wil be exempt notwithstan­ding wholsome l [...]wes made to the contrary, we might also by their present e [...]ample be suffred to say and do what we list,Ju [...]um [...]. should their platforme take place. The equ [...]ty is all alike in both and indifferent for vs both. So as it seemeth a mere defaisans in yeelding to that of theirs, and refusing of ours already established. Time was in the daies of our blessed Soveraigne (who is now with the Lord) They put vp their bil to the parliament. The contents whereof were in these expresse words. That it may be enactea by your Maiesty with the assent of the Lords and Commons in this present Parlia­ment assembled & by the authority of the same, that the book here vnto annexed (they meant their communion book pē­ned in secret by themselues) cōtaining the things aforesaid and intitled, A forme of the booke of Common praiers, admi­nistration of the Sacraments &c. agreeable to Gods w [...]rd and the vse of the best reformed churches, and every thing ther­in contained may from hence forth be authorized, put in vse and practised throughout all your Maiesties dominions. Any former law, custome, or statute to the cōtrary in any wise not­withstanding. And that as much of all former laws, customs, statutes, ordinances, and constitutions as limit, establish, or set forth to be vsed any other service, administration of Sa­craments, common prater rites, ceremonies, orders or gouern­ment of the church within this Realme or any other your Ma­iesties dominions, or coūtries be frō henceforth vtterly voide and of none effect. Al this: word for word (as it lieth) is the forme of their bill exhibited: wherein we may see nothing [Page 59]must stand in their way: downe with a [...] lawes to the cōtra­rie, that theirs only may take place; rather then their Com­munion booke may haue the denial, repeale lawes never so ancient. Fal what may fal to the whole estate, their wil is al their reason: Emperourlike how they pen and write, Anie former law, custome, or statute to the cōtrary in any w [...]se not­withstanding &c. as before. No toleration, favour, nor cō­nivencie to any, if their desires may take place. Appeareth it not plainely,Hic si [...] es [...] ali [...]er se [...]i [...]. what sharpe censures shoulde flie abroad if any withstood them? Yet to see how these men vvil & doe complaine of others vvho, were they authorised, would do far greater then al they cōplaine of. Here vve may not for­get how in conferences it vvas obiected against subscripti­tion thus.

Some men might bee forborne: And it is to much, it is so generall.]

I: but such men might forbeare so to speak. And to hold it rather, as it is, very fitting for al. What equitie, or vvhat truth in loue, if one more then another or lesse then ano­ther? Js it against conscience for one, may not another pre­tend the like, and another and a third. And then who shall subscribe?

Those that are to be instituted, and haue not taken or­ders, but not we that haue already.]

Thus provide men for themselues without any fellovv seeling of others, that come after. So they may sing,Isa. 44.16. as he doth by the fire that said, Aha I am wel warmed, it skilleth not how others speede. But this,Ego in p [...] navigo. as it is not reasonable be­cause against al equal dealing, so it is not peaceable, nor likely to turne to the benefit of Gods Church. For vvhile son [...]e are spared, and some vrged, there is iustifying on al hands, every one commending his owne course, and con­demning [Page 60]his brothers: they that are spared pretend they would never doe it, and censuring al els that are otherwise minded. Thus iustice shal be turned into wormwood, and our governou [...]s might bee held over partial, who if they should carrie a heavy hand more towardes one then ano­ther, it were a iust recompence towards them rather, that haue disturbd the peace, then such as never yet, because newly entred, or alway peaceably demeaning themselues. But al or none, is the indifferentest course specially in mat­ters of so indifferent a nature.

VVhereas I am required to subscribe to 3. Articles by vert [...]e of a Canon lately made viz to the Kings Maiesties supremacie, 2. To the articles of religion in nūber 39. 3. To the booke of Common praier and of ordring Bishops, Priests, and Deacons. &c. To the first, I willingly offer so to doe. Also to the second, so far as the statute requireth in that behalfe, viz: so far, as the articles concerne the doctrine of the Sacra­ments, and the confession of true faith, &c.]

This proveth, as wee haue already made manifest, that he and others are required to subscribe by vertue of a Ca­non, which they denied before, alleadging al for thēselues, that there is no law to compel thē. Againe where they write. They will subscribe to the second, so far as the statute requi­reth in that behalfe, viz. to the doctrine of Sacraments, and the confessiō of true faith, they beguile themselues, if they thinke those words of the statute (confession of true faith) priviledge them from subscribing to the ceremonies of our church, Artic. 34. the bo [...]ke of homilies, 35. of consecration of Bishops and Ministers, Artic. 36. of the civill magistrate A [...]tic. 37. of christian mens goods, 38. of a christian mans oath, Artic. 39. For in that it speaks of the doctrine of the Sacraments, and the confessiō of the true faith it includeth [Page 61]al these. And by (cōfessiō of the true faith) meaneth (faith) at large for the vvhole body of true religion, as we finde it, 13. Eliz. cap. 12. whither doctrine or māners, which is some mens error of purpose, and al to make evasion. By vvhich course of reasoning they might as deceitfully conclude, they are to subscribe but to 3 articles: because it is saide in the new Ca [...]ons, Can. 36. hee shal subscribe to 3. articles, whereas the word (Article) in that place is taken at large, comprehending in it the article of supremacie, the booke of common praier and the 39. articles, which are for establish­ing of consent touching true religion, expreslie mētioning what, and how many in number. Let men therefore take heede, howe they pinfold the worde (faith) in this or that sense after their owne private imagination, when they wel vnderstand the drift of the title, as also the occasion, wher­fore that law came in force. Subscribe they will in generall tearms, so far forth as the statute requireth in that behalfe, and as they are bound by law. But what lawe meanē they? namely forsooth, what they know (in expresse tearmes) re­quireth not subscription, either to the Kings supremacie, or the books of ordination and common pra [...]er: whereas the ec­clesiasticall doth in the roiall prerogatiue of the kings high­nesse, and in his name, as fully, as the common law in other cases wel provideth. Neither may we thinke these their far fetches in shifting frō one court to another wil serue their turne, as if (which is their fault that so corruptly imagine) the common law would giue more coūtenance to their dis­obedience against ecclesiasticall authoritie, then ecclesiasti­call courts doe, in awarding misdemeanors to such senten­ces, as the honourable Iudges of our land doe pronounce, or as if both one, and other our Reverend fathers of both laws applyed not their best thoughts for preserving of equity & [Page 62]religion, in the name of God, in the right of our king, in the innocencie of a good cause to the praise of wel doing. Cō. sider what these others shoot at, as also how few point [...], & with what vncertainety, some would subscribe in their in­terpreting of these general tearmes (so far as the statute re­quireth in that behalfe, or so far, as they are bound by lavv.) Which limited after their vnderstanding in what manner themselues please, they giue their consent to no more, thē i [...]st so much as every one of them shal in his cheverel fan­cie deeme to be an article of faith, restraining the word, as it may best fit his variable humor. Whereas it is said in the statute, that Ministers shall declare their consent, and sub­scribe to all the Articles of Religion, the words following (which only concerne the confessiō of the true Christiā faith, and the doctrine of the Sacraments) beeing set downe as a watchword to expresse & declare the summe of al the Ar­ticles in the booke there specified: The parliament no way purposing so to distinguish them by these words, as that it might be lawful for every Minister to take and leaue vvhat articles himselfe list. Pervse the wordes, remember the oc­casion, weigh the purpose, heed the practise: words, occa­sion, purpose, & continual practise evidently requiring not 1 some articles but All: For first vvhere they are intitled Ar­ticles of faith Faith is taken for our general profession not saying (The Ministers shall declare their consent and sub­scribe only to such and such articles) thē had they some co­lour to beutifie their interpretation withal, but thus in this manner: Ministers shall subscribe to all the articles of re­ligion. 2 Besides know we the occasion and intent of the sta­tute. Jt was (as it appeareth by the title) videlicet, An act to reforme cert [...]ine disorders, &c. and to establish vniformi­tie; all which by this their sinister, and strict interpretation [Page 63]of faith is vtterly deluded. For their invectiues, diffamato­rie libels, and dayly outcries raised against ceremonies, ho­mthes, ordination, & forme of praier (as wee vse it) were the principal disorders, which that act of parliamēt labored as then to red [...]esse Moreover no distruction being put in the 3 said articles which are, and which are not of faith, accor­ding to their narrow vnderstanding, the worde (faith) as those of excōmunicatiō, Priests mariage, civil Magistrates, propriety of goods, of oaths, &c. in their cautelous meaning al these are cut of, & they may vpon as good warrant with­hold their approbation from any of these, or al these, as frō the other of ceremonies, homilies, and ordination. Ad here. 4 vnto forasmuch as the said statute provideth that every be­neficed man shal publikely read and giue his vnfained cō­sent to the said articles professedly within two moneths af­ter his inductiō, vpon paine of loosing his benefice ipso facto, some haue beene knowne for feare of this penalty publike­lie to read them, who since denie, or delay subscription vn­to them. But suppose they might haue head for construing 5 the articles of faith at their owne wils, what quarrels, suits, and absurdities vvould this their interpretation bring with it, considering that the law doth not expresse, which of the Articles in that case a man must (for saving his benefice) of necessity read, and which of thē he may omit. So as whilest some should balke these, and some those, deeming them in their opinatiue constructiō not to be of faith, to the great offence of Gods people in every place, Westminster Hall must in the end be iudge to decide, which of the Articles in the booke are of faith, and which are not, another suing for his benefice the meane while, (as voide by law ipso fa­cto) because the other had not read all the articles in the time limited by statute. Lastly, the confession of the chur­ches 6 [Page 64]set downe in the booke of their harmony, treating of the calling of the Ministers, of ceremonies &c. (as before re­hearsed) cōpriseth al vnder the like name, as we doe, in that booke called The articles of faith and religion &c.

Be it subscription may be exacted to all the articles in that booke particularly rehearsed, howe commeth it to passe it is vrged to subscribe to the booke of Common praier and Or­dination?]

Subscribing to the booke of Articles we ratifie the same points, against which exception is taken in the book of com­mon praier: and hovvever one or other starting hole some haue found heretofore, the Canons lately published ferret them frō out their cornes. But were not these lawes of our deare soveraigne King, nor late Queene Elizabeth, nor King Edward the 6. in that force, as they are (God bee praised,) yet alway our Bishops haue heretofore required subscrip­tion, and oaths of every patty admitted to an Ecclesiasticall living: Oath of Ca­nonical obe­dience. which oath being stil in vse is tearmed an oath of Ca­nonicall obedience, and al the Ministers of the land haue ta­ken it, that are possest of any Ecclesiastical living. By ver­tue of which very oath, were there no other law, Bishops may wel require subscription to the orders established, the same being neither against the Kings prerogatiue roiall, nor contrary to any law in the Realme. And it were absurd, that they being charged to see the Ministers of the Church vn­der them to keep order, and to punish those that do other­wise, might not require at their first admittance into anie chardge in their Diocesse vnder their hands by subscriptiō to assure their conformitie. For it is not likely that any man will be obedient vnto those orders, which he wil not allow of. So as it is fit, his iudgement be knowne, and acknowledged to the Bishop for avoiding of such inconveniences, as o­therwise [Page 65]might insue?

It hath beene (& peradventure wil againe be as here­tofore) demanded, whither the punishing of delinquents in this kinde for refusall of subscription belong onlie to the common law.]

The late Canons authorized answere no in this point, & so doe other Acts of Parliament heretofore; whose godly care was such, that nothing should bee done or spoken against the booke or any part of it, that, (least the common law might be to remislie executed) the punishmēt of al the said offen­ces is likewise expreslie referred vnto the Bishops, & their assistants to punish the same by admonition, suspension, se­questration, excommunication, deprivatiō, or other church-censures, and processe to be vsed in like cases by the Ecclesi­asticall lawes. Haue the Bishops this authority by the lawes of our land, and may they not, when any hath offended (as is before expressed) exact their submissiō vnder their hāds, that they are sorry for their offence, and take their subscrip­tions, that they may therby be in hope they will offend no more? Nay if the Bishops proceede to excommunicate any one for their speeches, and disorders against the booke, before they can be absolved, they are to take their oath (which is in ef­fect to this purpose, when they sweare) that they will here­after obserue the orders of the Church. So as men refusing to doe this duety, and yet performing other of like nature (as they must doe) infer plaine contradictories in their cō­versation; or wil they bee like themselues, that is, stand out against al order, they must reverse al lawes, and quite disa­nul Ecclesiasticall authority, which is most suitable to their principle, who deny Christian Kings their roial power in Ecclesiastical causes, contrary to Gods law, and the lawes of our country,Fift part of [...] ports. as is learnedly and at large set downe by his Ma­iesties [Page 66]generall Atturnie sir Edward Cooke in his fift part, d [...] iure ecclesiastic [...]. Yet heare we what some say & how they proceede.

As for the rest I cānot without farther resolution sub­scribe vnto them.]

No can?Id posum [...] quod iure posu [...]. That we can which by right we can, and in right we can, and must, it we wrong not our owne iudgements.

VVithout farther resolution]

He goeth far, that never returneth. So far lead the waies of wilfulnesse and wilful courses. The waies of resolution who wel know, cannot be ignorant, that they haue bounds set them, [...]ic [...]ermin [...] act [...] pl [...] vl [...]râ beyond which they passe not So far, and no far­ther is their land marke, but beyond (gods forbid) is for thē that are stil a gadding, and in their medlie of diverse vnset­led opinions never at one stay.Quicredis que creders debue­ras, & aliud vl trâ putat in ta requirendum, indieat sanè se nihil corun credidisse, quae tradere videba­tur aut credere jam des [...]sse. T [...]rs [...]ll. He that resolveth what hee should resolue & y [...]t list neth after some other thing, as thin­king to ferret out some other contrarie, and to like that, ar­gueth he was not resolved afore, or that hee hath quite given over to be resolved at all: They who craue farther resolutiō should make knowne what they now sticke at, more thē in times past, & vpon what grounds they are come forwarde in the waies of resolution, that as Thomas the Apostle his doubting strengthens our faith, so their to fore māmering now satisfied, may helpe others in their pretended weake­nesse: St. Austen his retractations are the glory, and crown of al his writings, and though in al the rest wel, yet herein he deserveth best of al at al our hands. Shew they what o­pinion they haue retreated, that we also may be witnes of their amendment, & coniecture in things doubted of they are better resolued: then shal we not feare they are double minded men, carried to & fro like billowes of the sea with everie whif of winde, neither woulde they expect longer [Page 67]daies and moneths for respiting their thoughts, and put of from time to time al which they doe vnder a glose of far­ther resolution. It may wel beseeme some causes, and some petitions, and the speech is delivered with a good grace. I aske more time. Terme and terme, and terme vpon terme,Peto t [...]rmi [...] ad leliberand [...]̄. Ad idem in proximum. and out of terme this cause hath beene handled logicallie, theologically, divinely, christianly, gradely, learnedly, bro­therly, in conference, disputation, exhortatiō, admonitiō, before al degrees of persons by al degrees in schooles, the greatest in our kingdome, the sufficientest in the Church, the choisest in our vniversities, profoundest in knowledge, skilfullest in the 3. languages, al possible courses vndertakē, and yet vnstable men let fal a word (indeed of it selfe worth taking vp,) if other mens words might haue like commen­dable acceptance at their hands (without farther resolutiō they cannot) as if vpon farther resolution they both will and can. Why? wil or can resolution reach farther then a defi­nitiue sentence long before, & since, after a diligent review & serious reexamination so lately taken, iointly agreed vp­on by al then present, whom it did concerne? Doth any course remaine vnhandled, that hath not bin thought vp­on, or can these courses we haue takē, beare vp the weight of greatest doubts is religion, and are they not able to sup­port lesser points of inferiour note? If there bee any other course yet vntried name it, and expect farther resolution, if not (as there is not) resolue vpon this, as the vpshot for de­termining this point: Jt is but iustice in our authorized iudges to exact of you, and in you it is, (neither wil nor can it bee thought other) a set obstinacie to denie therevn­to your resolute subscription.

In such a sort as is required.]

He and some others cannot subscribe in such sorte, as is [Page 68]required. As it in some sort he and they could. But those sorts are infinite, and can hardly be ranged vnder generall or special, which Plato shuts forth from the rules of art, because inartificial. This may giue a rast which followeth vnder writtē, as it was the last Februarie exhibited to a Re­verend Bishop after his long fatherly connivency,A forme of subscription some would haue. very oft conference, & patient forbearance, of an vntovvard wrāg­ling selfewilled contradiction.

Acknowledging the Church of England to bee a true Church of Christ and my selfe a member thereof & not con­demning the forme of prater in the booke established by au­thoritie.]

Doubts ministred by this subscription did occasion, & yet do, many arguments backe vpon, & agaist the author of it. As first if he acknowledge the Church of Englād to be a true church then maintaineth it not any book for the ser­vice of God ful of al abhominations, & many other points against the word of God, whereof some are heretical, ido­latious impious, toying, &c as their cōplaints witnes: But our church is the true church of [...]od, therfore it ether main­taineth no such booke, or the book maintained is no such, as they charge it to be.Ve [...]u [...] hom [...], & [...]erè homo [...]orn de eccles. And whereas these bee differing spee­ches to say (A true man, and truely a m [...]n) the last beeing a truth confest of liers, and pe [...]iured persons, the first onlie acknowledgeth him that speakes and mindes a trueth, the penman of the forenamed draught yeelding to the glorie of God, that our Church maintaines the doctrine of truth, contraries himselfe, and this brethren: at the fordore of the premises he giues vs entertainment (as the Church of God) and at a posterne of a preposterous conclusion doth what in him lyeth to thrust vs out againe. Secondly it hee that writes this, takes comfort, he is a member of our Church, thē [Page 69]must he take care not to bee a palsie shaken member, whose māner is to hang by incumbring the body, not coupled by sinnews, and ligaments of a roiall godly determinatiō pro­ceeding from that power, which immediatly vnder Christ in al causes Ecclesiastical and Civil wee acknowledge our chiefe Soveraigne. How far this observation extendeth we 3 preste not. If he condemne not the booke, then doth hee al­low it For these indure no daies-mā (as an vn [...]pire to stic­kle▪ and mediate twi [...]t one and another) as that of Christ,Mark. 9.40. he that is not against Christ is with him. 4. If hee condemne 4 it not, then either because it is not guilty, or himselfe not a competent iudge. And indeede (being as it is innocent, & the iudge either of no iudgment, or partial,) that sentence is wel spared, which would otherwise haue been as wel re­pealed. 5. If he condemne it not, what meane the disgraces 5 he, & others raise at times of publike audience, having lif­ted vp their hands, and voices against it? Did he but indite it, or like a graund iurie man passe verdit against it, the matter were the lesse. That he doth not condemne it, nor doeth more then he doth, is, because he had not more authority. For who made him a iudge? 6. Establishing and condēning 6 be set one against mother,Rom 14 [...]. Nihil tam n [...] ­ [...]ale est quam eodem genere quod{que} dissolue­re quo colligai [...] ect Regu. Iuris. l. Nihil [...]am. Rom. 14.4. and therefore if the booke be established, how may it be condemned? By vvhat meanes a thing receiveth strength by the same (either more, or at the least as much) it must be dissolved. Established it is (he saith) b [...] lawfull authority, and therefore what tels hee vs, (He condemnes it not) as if he were the master to whom it standeth and faileth.

Not condemning the forme of praier in the booke esta­blished by authority, only withholding my subscription & ap­probation from some things contained in it.]

Onelie withholding is like a clause the Apostle vseth, [Page 70]speaking of the misterie of iniquitie. (Onely he which with­holdeth shall let till he be taken out of the way.) 2. Thes. 2.7. [...]. some such, that this man reveales not his minde, is this, (only withhol­ding his subscription.) A parcel of exceptiō debarring, not granting, (only withholding my subscriptiō) I wil ne nothing but herein keepe my conscience to my selfe, J wil neither preach, nor write publikely, nor vse any privat suggestion to draw any parishioner, or other from reverencing that booke: al which he never did, nor doth, nor (wee feare) e­ver will.

My subscription and approbation.]

If those words. subscription and approbation be twins of one birth, and bre [...]th the [...]ife of one honest simple, plaine meaning: subscription is approbation, no subscription, no approbation: which construction (if it be his Grāmar Eng­lish) inforceth our Magistrates to deale more roundly, thē they haue, as giving vs to vnderstand that they, who denie subscription, deny approbation of the booke authorized.

From some things contained in it.]

Some things are no certaine quotient: howe many, not how few, nor what particulars, but serveth only as a wind­lace to doe, & vndoe, as may best advantage their refusal. Had there beene substance in his answere, it woulde haue told vs what something. But his vntempered motter shew­eth there is craft in dawbing. For at vnawares in the en­trance to this treatise, many grievāces there are set down, which like the taile of the Dragon (as much as in them is) strike to the earth the glittering stars, and star-light of ma­ny a comfortable truth.

I professe and promise that I will vse the saide booke which by law is established.]

If you professe you wse it, what doth subscriptiō in­ioine [Page 71]more, vnlesse you say, & doe not? Whether is more a publike vsing it in the cōgregatiō before many, & that dai­lie, or the giving your name vnder your hand before your Diocesan, and that but once in the presence of one or two? Surely if you meant nothing but wel, you mighte as vvell privatlie subscribe, as publikely vse the book. But somwhat is in it, & that somewhat is much, that you refuse subscrip­tion to that, whose vse you cannot, but confesse is good, and godlie.

As I haue hitherto done.]

Which implyeth: either hee hath vsed it heretofore, as he should, and then he speakes to purpose but an vntruth, or els not having vsed it, he meanes to doe so still, and then he dealeth fraudulently: so as how ever vnderstood, it is a speech iustly to be misliked.

And no other till authoritie provide other.]

That, and no other he wil vse: if naught how can he vse it, if good, why doeth hee mislike it? Raise a s [...]rmise in the minds of some people, their quicksilver disposition casteth this, and the other, that in effect they mislike al. You tel thē this, and that must be amended, straight it breeds in them a feare of somewhat els themselues devise, and itching af­ter things they suppose they want, care not for things they haue, more reverencing the sun at hi [...] rise, then at his set­ting. So little esteeme they a thing experience warranteth for good. Vse makes them ful, and it seemes fulsome. This is the right humor of a people, whose natural byas is inbred mislike, helpt with an artificial hope to finde that better, which in no other likelyhood, but in wise mens iudgments wil proue starke naught. And therefore waiting till autho­ritie provide otherwise, long may their eles waite in expe­ctation, and rather faile, then that fall out, which they long [Page 72]for, and long must it be of our sins, and Gods sore indigna­tion, if ever it come to passe. For proclamations haue gone out to cut of that hope, publishing in our ears: Such is the vn­quietnes, and vnstedfastnes of some dispositions, affecting everie yeare new formes of things, as if they bee followed in their inconstancie, will soone make all actions of state ridi­culous, and contemptible.

[So that I be not tied precisely to everie sentence, and word in it.]

Obedience is a bond and tie with thē, who might hold it a freedome. That [precisely] likes not them, who tie pre­cisely everie one els to al they preach, write, or speake: not a word or sentence must be crost, that is delivered by thē, but what the book of common praier inioineth, every trifler may carp at, and the more he mislikes in it, the more hee is liked of that fellowship. Whither is more attention due to the wiser, and of more experience the Church of England, or some one of a private, fantastike, broken wit, many or one, the aged discreet mother, or one of her wantons, whose rash affections out-goe his vnderstanding?

So that I may not be tyed preciselie to everie sentence and word in it.]

As if they that goe loose, and grow wilde had not neede to be kept in, who though restrained (as in parte they are) doe with their vnseasonable outrage distaste all other com­mendable actions. Precisely to every sentence and word in the book none are tied. Jt is a snare of their owne laying to intangle the credit, and estimation of the booke. So God o­ther whiles iustly punisheth suttletie, that ginnes laid for o­thers, intrap their own authors. No such clause mentioned in the Canon, no such purpose in the venerable convocati­on, no such thought entred the hearts of our gravest pre­lates, [Page 73]no such commaundement given by our dread Sove­raigne, nor any of our fathers exact subscriptiō in such pre­cis [...], & strict tearms, yea some in the bowels of the kindest compassion, and others their learned assistants present at such occasions, haue intreated mē, as if they would intreat for their owne soules, that no misperswasion might holde them captiue in a wrong interpretation.

And so that by over long reading in respect of my strength, and voice I be not disabled in preaching.]

Respect had of his strength, & voice, did giue proofe the cōplaint was causlesse, as if by over long reading he could be disabled in preaching. For a willing minde is not over­come with difficulties, but overcommeth difficulties, spe­cially such as these mentioned. A strong, and able bodie in the strength of his yeares (as this plaintife hath) can indure more then two houres continual imploymēts at a time. So much God hath done for him, wherefore he may prepare to meete our God with thankfulnes, and not at every halfe turne raise this, and that doubt, which favoureth of vnwil­lingnesse. A sicke, or sickly man, whose whole behaviour is in actions of dutiful conformity, might be borne with, and his weaknesse in al equitie might craue toleration at such a time, in case he hath nor, nor can haue he [...]pe by the Mini­sterie of some other. Such was not his infirmity and there­fore impertinēt, as the other his cutting, quarrelling strict, and precise exception. Now take a review of this patterne and note where a subscription must run in easie, vniforme, absolute, plaine termes, how many provisoes, vndutifully, and vnadvisedly are here tendred. First no definit expresse affirmatiue what hee doth allow of, but cautelouslie over­cast with an infinite negatiue:Negatio infini­tans. (not condemning.)

Not condemning.]

Not condemning may imply much of their intollerable English: Depraving, misliking, inditing, inveighing, slaun­dring, and yet none of these precisely condemning. So as if at any time afterwards he bee charged for doing any of all these, a pasport is ready to giue this breach of duty passage by allegation from himselfe, or his friendes: yet in none of these can you charge him to condemne it.

Only withholding my subscription.

A subscription in appearance, and in effect a plaine re­fusal, like a Patron intreated to present a clarke; Writes af­ter this coppie: Acknowledging this bearer his parents ho­nest, sufficient folkes, A presentation drawne after [...]he form of this subscription. and this party their sonne a member of their body, not condemning the forme of his petitiō made vn­to me, but only withholding my presentation for some things cōtained in it, &c. Would Episcopal authority hold this for a presentation, when the tenor of it own words denies it to be a presentation, or: would his clarke thinke himselfe vvell approved of, that can shew nothing in his commendation, but a perplexed writing, which rather discredits, then anie way graceth his person? Yet this iniurie by varying frō the received forme of a set stile for such vses, we can reckō but a particular iniurie of one to one: where the others varying is an infinite iniurie by one against spirituall governors and government. And by as much right, yea more, may a patrō make his presentation in a forme of his own devising, as a clarke his subscription in what words himselfe list.

I will vse it as I haue, &c.

Where insteed of yeelding to vse the book in ful māner, as in duty he is bound, he writes, he wil vse it as he hath hi­therto do [...]e, which is either not at al, or fumblingly, & cur­sorily, more like a hunters masle then a matter of that re­verence, as a prescribed forme of praier is, and should be.

Till authoritie provide other.]

Where measuring the worde of a king, and his decrees with the inconstancy of a skittish braine maks the peoples tongue harpe vpon change, in which the kings highnesse hath made the world know the contrary. Notwithstanding al these frivolous cautions, his construction accepted of [so he might not be tied precisely to every word, so he might not be disabled for preaching) Only in lieu thereof was requi­red subscription, in what manner and forme the Canon ex­preslie mentioneth. And because extremities no mā trieth at the first,Extrema prime nemo tenia vi [...] loco. a fatherly minde could not but beare & (so did) forbeare, desirous rather to giue kisses of loue, then lay on rigorous strokes with ful measure of iustice, that the cō­science of the delinquent might be appealed vnto, for wit­nessing with what mildnes such a proceeding was hādled. On many set daies intreaties, requests, motiues, inducemēts, Surdior Ic [...]r [...] voces audis ad­huc integras. Horas. al vsed, yea longer time granted for better advising misgui­ded thoughts, but none could prevaile more then a sound of many waters with an eare wilfully deafe. And vnlesse a watchful law should stil be dormant, and on her bed of rest sleepe out her eies, at last she raiseth her selfe and proceeds to sentence:Ad sententi [...] ­dum. yet because things once done are not so soone vndone, with a feeling affectiō so tenderly, leisurely, vnwil­lingly, sentence is pronounced, as if with more sorrow vt­tred, then he, whose case it was, did either outwardly con­dole, or inwardly consider. Wherefore (ô ye inhabitantes of the land) who take notice of the punishment, take know ledge of the offence, and iudge (we pray) betweene a com­mendable law, at length necessarily vrged, and an incorrigi­ble offendor, who would not be reclaimed. What could be done more, then was, vnlesse neglect, & contempt shal get the vpper hand of law, and authoritie. The reason of this [Page 76]narration thus far is, that you may see the od ranging, vn­couth devises men haue for their vnconformed subscriptiō which they would propose of as many fashions, [...] King. 2 [...].20. as those spirites, that came before the Lorde in the daies of Ahab, where one spake after this maner, another after that, none like one another. Whereas a set forme of subscription is most indifferent to any vnderstanding not partially affe­cted. But goe we on to the rest.

I cannot subscribe in such sort, as is required, viz: wil­lingly, & exanimo]

Not in such sort, viz: willingly & exanimo. A point that hangs strangely, as it were by gimmols', and make the best of it, a crasie speech like a crackt Iewell, that needeth Deme­trius the silver-smith his crafts men to soulder it handsom­ly togither. Wel giue them their owne sayings: this we an­swere. To make shew of one thing, and do another (being counterfeit) cannot but proue naught. [...] 28 [...]. N [...]cesse est pro gressis temporis ex fal is [...]onie, [...]ru m [...]n [...]nire, [...]i [...]. Polir. [...]i. 4 c 12. Ephes 4.15. Jt must needes bee (saith a philosopher) in progresse of time that of counterfei­ted good things that which is truely evill indeede will growe vp at length. And therefore either obey willingly, & exani­mo that is, from the heart, or obey not at al. For know that fained obedience. (& it is no other vnlesse it be exanimo,) forteth with hypocrits, Priscillianists, Arrians, Iesuits, and Anabaptists, and it is not for any, that would bee thought faithful in their ministrie, such as should follow what they teach; and the doctrine is Apostolicall: follow the trueth in loue. Either obey it willingly, & exanimo, that is, imbrace loue in truth, and truth in loue, or let a man assure his soule of this, that Apocriphall behaviour is not Canonicall obedi­ence. And shal we tel you. Exceptions are taken at Apocri­phall writings. The reason is, because some places are thought not to agree with Canonicall scripture. Exceptiōs [Page 77]may be taken at hidden, vnknowne, strange, apocriphal sub­mission, which is not willingly, & exanimo. The reason is, because not answerable to true, sound, hearty, Canonical o­bedience, which some promising,Matth. 21 30. and not performing (for so they promised at their institution) is like that sonne, who told his father he would, but did not.

The booke of Common praier, is sub iudice in question not allowed of by act of Parliament.]

Jf men looke because at the Queenes comming to the crowne, that as the book was thē allowed by the high court of Parliament, it should be so now: they must remēber our late Queene found the Gospel quite supprest by her prede­cessor, and by the body of the whole land, therefore vvas it needful by the same power to be established as it had beene disgraced by. Now the comparison is not alike.Conferenc [...] before the king. pag. 4. For wee alter not our religion, nor is the gospel restored, but continued (thanks be to God) nor our communion booke changed, on­ly smal addition of certaine praiers, and the doctrine of the Sacraments in the Catechisme inlarged: al agreeable to the articles, ratified by act of parliament heretofore haue already that sufficient authoritie, which is needfull in such cases. Wisdome in our ancients (whither the schollers of nature, or teachers of the doctrine of faith) hath beene al­way circumspect in her actions, specially at a time when a change is to be thought vpon, which makes offer of profit, Quae adiuv [...] vtilitate per­turbat novita­te. Aug ep. 18. but threatens incumbrance of noveltie, whose authors, that they may be thought to broch somewhat of their own, ne­ver make an end of altering, & changing til in the end they mar al. Such innovation is so il pleasing, where things are once setled vpō good advise, that a smaller inconvenience (only suspected, and not proved) is rather borne with, then vpon removal, a worse brought in place. It hath beene the [Page 78]councel of wise men, in whose daies government had due preheminence, that orders once received, & grown in ac­quaintance with a people, to whom they become familiar, be for the safety both of them by whom, & vnto whom, iu­stice i [...] administred. [...]. Dion. lib. 52. Quam minimo sonitu. C [...]cero ad Attic. li. 11. [...]pist. 9. Therefore are those speeches Lawes well grounded keepe stedfastly: Hate rash businesse, and if things neede alteration yet with least noice. Doe it with as little a doe, as may be. What a doe were this, and to what purpose, that a new cōsent should be demanded in a parlia­ment, for that which it hath already wel agreed vpon, wise­ly providing wholsome lawes for establishing our hearts, & minde [...] in due obedience herevnto.

CHAP. 1. Psal. 105.28. See their reasons.

IT pleaseth the opponent to make answere in our de­fence after this manner, This may be a fault in the Prin­ter. Wherevnto himselfe replyeth thus.

Be it a fault in the Printer: It shalbe no lesse faulte to subscribe vnto it and say his ly is truth. Let it be amended & then suscribed.]

Some such answer may be given, but this answer is not al. And where in the reply they charge vs to make the Prin­ter his fault goe for truth, our reioinder is, that in subscri­bing to a book we subscribe not to faults escaped. For that neither authoritie meaneth in vrging, nor our ministry in­tendeth in yeelding. So as do we subscribe: nothing here­in doe we contrary to the word of God. Take either hi [...] in­genuous meaning that imposeth, or theirs on whom it is imposed (and there is great reason to take both) without manifest iniurie to thē both, it cannot be that a mans hand authorizeth an vntrueth. For examples sake: yet a little more plaine that we speak of; our hope is, were subscrip­tion [Page 79]required to the bible, as it is in Hebrew for the old te­stament, and in greek for the new, none would detract that businesse vnder pretence of this, or that fault in the Scribes that coppied it out, but would confesse the Bible in those tongues to be the booke of God, true, and sufficient, & no­thing cōtrary to it selfe. Would that answer (some returne for vs) serue (as it seemeth it doth not) truth might easily be discernd from falshood.

The words in the Hebrew are Lo maru debaraiu, [...] Psal. 105.28. diffe­rence made in translation thus. They were not disobedient. They were not obedient. This last our ordinarie translation hath, the other some other vrge. These (say they) are directly contrary. Whervnto for more ful satisfaction we intreat men to vnderstand, what we answer. In a place challenged contrary to Gods word, we must know what contrariety is and what diversitie. 2. The diversity whence: as 1.Diversity of translations whence. by varie­tie of coppies, 2. ambiguitie of the word. 3. the proprietie of speech, sentence, and phrase must bee observed. 4. Poin­ting with distinctions. 5. a tuning, & accent. 6. the circum­stances of the place: lastly, the analogie, and proportion of faith. And to come neerer the matter in hand.

First as concerning this place men might know that the word (Lo: not) is in Hebrew sometimes taken for Lo: illi. [...] a many times the Massoreth notes it thus: because of which divers acceptation of the word some might haue thought vpon it, cooling the heate of their reproofe, & otherwhiles over bitter invectiues against the translation of this word.Iob. 13 15. [...] Ecce occides m [...] non sperabo in cum Non spe­rabo in cum [...]

Secondly, in this seeming contrariety, and al about this word not obedient, not disobedient: Wee may finde at the first view the like. Iob. 13. h [...]n ijkteleni lo aiakel. Behold hee wil kil me, I wil not trust in him: or wil I not trust in him? The Geneva omitteth this worde (not,) reading thus. Loe [Page 80]though he slay me yet wil J trust in him. I wil not, and yet I wil. These may be thought to thwart one another com­paring the original, and the translation. But a seeming cō­trariety it is, and no other. For set a right and fit accent vp­on the words of holy Job, and giue them the point of an in­terrogatiue, & the translation is not at ods. For examples sake: wil the L [...] kil me? and wil J not trust in him? A sen­tence importing what thi [...] doth. Behold if, or though hee kil, yet wil J trust in him. The like course Mr. Iunius (that great Hebrician) takes for succoring the Chalde paraphrase against Bellarm, Bellar. de verb. dei [...]b. 2. cap. 3. as in Gen. 4. Cain his speech, I haue killed a man:Jun. legenda [...]. the Chalde, Non o [...]cidi? haue J not killed a man? And so where Bellar: carpeth at the Septuagint for that Gen. 26. they read Invenimus aquam, Bellarm. cap 6. the greek is, Non invenimus? these words are to be read by way of interrogation. So far of must we be from overbusie, and hasty preiudicing a trā­slation, though it giue in affirmatiue termes, when the He­brew may seeme to deny. 3. Notwithstanding the ods grā­ted in these several trāslations, there is not more difference in these. 2. They were not obedient, they were not disobedient then in this of the Jewes, that they would for a season haue reioiced in his light: [...] Nolu [...]st [...] ab [...], cum [...]. voluist is. Ioh. 5 35. Are [...], ibid. They would not for a season haue reioi­ced. The wordes are Ioh. 5.35. Yee would and yee would not So Aretius interpreteth the word (ethele sate) of atheleo, & etheleo. Both true, and that of the same persons: yet a contrary wil. yee would, and yee would not.

4. Admit th [...] same speech be delivered of one & the same thing One affirming, the other denying. Yet no contrarie­tie (that is) no contradiction. For exam [...]ne the speech, Mica. Mica 5 2. Mat 2.6. 5.2. Thou Bethlehem art the least. Mat. 2.6. Thou Bethlehem are not the least. Jn the one it is said (the least) because of the smalnesse of the circuit, in the other (not the [Page 81]least) because of the dignity came vnto it by our Saviours birth.

Fistlie, read we a contrarietie as sometimes we do, yet either our ignorance it is, we see not, or if we see, want it is of discretion, that we giue not our felues & others, satisfa­ction in this case. St. Math. writeth there was a far of frō them, a heard of swine, St. Marke, and St. Luke saith:Math 8.30. [...]. Luk 8 32. Mark 5.13. [...]. there was there by thē. A far of (saith one) ther-by (saith another) Let men learne what this means, that are such quarrellers, and having answered these, Let them demaunde reconci­liation for the other.

Sixtly, say, one place forbids, another place commands the same thing. Wil men take part with one against the o­ther, or wil they not lay their handes on their mouth, til they know, what answere to make? Ose. 4.Ose 4.15. Amos 4.4. Come not ye vnto Gilgal, neither go yee vp to Bethauen. Here is a prohibiti­on: Amos the Prophet hath, Come to Bethel and transgres to Gilgal, and multiply transgressions; here is an iniunctiō. Goe vp, goe not vp. How may this be, doth one bid, another for bid? What shal we say then, is God devided, is there dis­sentiō in the spirit of vnity, or is there more thē one truth? Prophet against Prophet, Ose against Amos, Amos against Ose. Nothing so, the plain-song is negatiue: Go not vp. The descant in varying the tune by way of an cironie, or mock, as that of Elia when bidding Baals Priests cry alowd,1. King. 18.27. he gi­veth a reason, because Baal was pursuing his enemies.

Seventhly, we take not this word to be more preiudicial to the truth,Luke. 3.36. then the worde (Cainan) in the genealogie of Christ put in by the 70. Now as it is worthy our observati­on, how M. Iunius followeth the truth in loue speaking of this point, so let vs consider it.I also adbibi [...] Cai [...]anis [...]. Jf that word (Cainan) be ad­mitted the authoritie of Lukes gospel is impeached (this is [Page 76] [...] [Page 77] [...] [Page 78] [...] [Page 79] [...] [Page 80] [...] [Page 81] [...] [Page 82]the obiection) For it is false that Cainan shoulde bee put in by St. Luke: Ersire falsum fuisse dabimus tamen fuit opi­nabile, quam o­pinionē in vul­go receptissimā respe [...]it Lucas. Iunius Paral. lib. 1. paral 60. Scivit quidem illud sed hoc e­iusmodi esse sci­vit, quod rei tant [...]m vnius hi [...]torie non autem fidei Ca­tholic [...]e verita­te [...]n offenderet. ibid. M. Iunius his answere is; though indeede false, yet was it otherwise supposed. I: but Luke knew it was false, VVe graunt (saith M. Iunius) he knew it, but he knewe it, to be such apoint, w [...]ich might somewhat offende the truth of one only history, but not the truth of the Catholike faith. I, but Luke by this meanes did confirme an errour. Jt was no such purpose of his: the remedie he knew would haue bin worse, if in al hast out of season he should haue attempted the removal of that name. For so the authority of the scrip­ture might haue beene indangered, where as this one point did not properly of it selfe touch the foundation of faith. I, but this is the wisedome of the flesh. No. It is the wisedome of the spirit. That those seventie enterpreters changed Moises, it was not well done that the Evangelists & Apostles received it being changed, Propter causā quae non attin­git fundamen­tum vllum fidei propri [...]e: pe [...]se periclita [...]a fui set scriptu­vae authoritas, &c. and so did vse it, I hold it wisely done by the spirit of God, & well sorting with the times. Then after clo­sing the point he desireth of God this modestie, in this our age, bearing with other errors: which without offence for peace, and edification may be tolerated, & extinguishing that servent spirit of contentiō, which now adaies can par­don their brethrē nothing,Non [...]amis est sed spirit [...]s. hae [...] sapientia. ibid. Quod 7 [...] ol [...]m mutaverūt Mosen in lidignè fa­ctum, quod E­vangeli l [...]e & Apostoli m [...]ta­tu [...]n receperint sap [...]nter factis per [...]itu [...] convenienter su [...]s [...]thus. N [...]eg [...]re [...] dissiomiare potest in eo, qui tegit peccata nostra, & misericordiâ maximâ toleravi [...] temporaig [...] [...]tionts nostr [...]e. ibid. nor yeeld ought to the publike peace, edification, and charitie the bond of perfection, co­ver nothing nor winke it ought, even for his sake, that co­vereth our sinnes, and in his greatest mercy beareth with the times of our ignorance. As if that blessed servant of God M. Iunius (his exhortation) had respect to the words of St Paul, Follow the truth, and for fear of being over eager, he added, But follow the truth in loue. The ground of which sweet intreatie if we may coniecture, he might peraduen­ture [Page 83]take of S. Ierome in his first preface vpon the Chroni­cles, what thing once hath possessed the eares of men, Quod semel au­res hominū oc­cupaverat, & nascentis eccle­siae r [...]boraverat fidem, iustum e­rat etiam nostro filentio compro­bari. Hieron. 1. proaem. in Paral Arist. [...], c. 4 Ad idem secun­dum idem simul & eodem tem­pore. Arist. de reprehens. Se­phistarum. & hath strengthned the faith of the church springing vp, it was meet even by silence to be approved.

Lastly, to shoot vp this exception. There is no contradi­ction, vnlesse it be of the same person, action, time, & in the same manner. Now in the historie mentioned by the Pro­phet, Psal. 105. There are diverse persons to whom these words may be fitted. Some of the learned vnderstand Moises and Aron, that they were not disobedient: Others fit thē to the wonders, & iuagmēts God sent forth. 3. Others take it of Pharao and his host, They were not obedient to his word, which may bee wel the meaning of our received English translation. Jn which sence it is not cōtrary to Gods word. For Pharao and his host were not obedient. So as a trueth of them al: no falshood at al. More might be added, only this for this time by way of earnest intreatie from our inmost loue. Jf Dunces that haue a wrangling spirit can tender a question in the Arabicke for Averroës the Arabian inter­preter his credit, as where Aristotle writeth (Natural Phi­losophy is busied in that,Physica specu­latur de ente quod possibile est moueri. Arist De ente quod impossib. Averr. Subiectum Commune, Adaequatum. which is possible to be moved.) The Arabick is (natural Philosophy is busied in that which is impossible to be moved) by distinguishing as their man­ner is, A commō subiect frō a proper subiect: What a foule shame is it for vs, that wil not vnderstand (which we may) specially termes far more easily composed without preiu­dice to the truth of Gods word, and our holy faith. Now taking our leaue of this exception some make, wee thinke the 1. Corinth. 13.5. wil allow a watch man to guard it. [...]. 1. Cor. 13.5. For let men with whom we haue to do in this case, but promise vs their loue in truth, and we dare promise, their loue vvill haue much patience. The next instance against subscriptiō.

CHAP. 2. Psal. 106.30. See their reasons.

THE first of these is cōtrary to the word of God (say they.) Why is the duty of praier, & executing iudg­ment one contrary to the other? Might not Phinees doe both, pray & execute iudgment? These be divers things, but not contraries: Paul baptiseth, and Paul preacheth. The same person, but a several action, and are severals, but not contraries. Or doth he (that writes Paul did both) write a­ny thing contrarie to the word of God? Contraries are of the same thing, person, time, in one and the same respect, affirming,Pro. 30.33. and denying. But as Salomon hath, Pro. 30. he that wringeth his nose causeth blood to come out, and he that for­ceth wrath bringeth forth strife. When an obiection is for­ced to wound a translation, and thus forced, the life blood of truth may soone empty it selfe, and be hazarded. In the booke of Numb. Num. 25.8. the words are, Phinees rose vp from the midst of the congregation, and tooke a speare in his hand, and followed the man of Israell into the tent, and thrust thē both through (to wit) the man of Israel, and the woman thorough her belly: so the plague ceased. The very expresse words, some men stand vpon, are not there vsed, but were they (as they are not) doth this translation in the Psalme (hee stoode vp and prated) deny he stood vp, and executed iudgement? Jf it did so, then did it contrarie? But not doing it, these op­ponents haue done iniurie to God his truth, and their own knowledge. Admit once this kinde of argument: namelie that diversitie of reading implyeth a contrary storie, vvee may shew our loue in easie crediting them, that say so, but then follow we not the truth, as it doth become vs.

For Psal. Psal. 40 6. Heb. 10.5. 40. My eares thou hast pierced: Heb. 10. my body [Page 85]thou hast fitted. Vnlike seeme these places, yet speake they both of the same person, and action. So he that beleeveth, Isa. 28.16. Rom. 10.11. 1. Pet. 2.6. Isa. 28. shall not make hast. St. Paul citing this scripture gi­veth it thus: He that beleeveth shall not bee ashamed more ods in shew, thē that, which offends our brethren, but they are made our looking glasse to see mans infirmity hovve it pretends truth, but intends not loue: The Prophet, & the Apostle wel agree, notwithstanding the diversitie of words For he that beleeveth, makes no more hast then good speed and therefore not ashamed. Metonymia ef­fecti. A figuratiue speech because o­verhastie men are disappointed, and men disappointed are ashamed. Jn the 12. of Ose it is said that Iacob had power o­ver the Angell, and prevailed, he wept & praied. In Gen. 32.28. The historie at large hath no such words,Ose. 12.4. Gen. 32.28. that he wept or praied. What then? Yet might he doe al these, and no contrarietie in the action.

The word signifieth, Executed iudgement.]

The word is vaipallel (whence tephilaph is derived that signifieth praier) and it shoulde seeme the translatour read vaithpallell, [...] which being in hithpaell is translated (praied) having the same letters, the same points, the same accent in the historie of Abrham, & Abimelech (Then Abrahā praied vnto God.) Neither are we alone in thus translating.Gen. 20.17. The Thargū, or Chaldee paraphrase is veesalle, & he praied (the Greeke exelasato) he offred vp sacrifice. [...]. And since it vvas an action so pleasing the Lord, we doe iniurie, not to thinke (he praied) when he did apply himselfe to this worke, since every thing, yea executing iudgmēt, is sanctified by praier. The word bearing so, other translation, Chalde, & Greeke translating so, as we condemne not others, no more cause haue others to condemne vs. Js it heretical,Qui benè op [...] ­raiur benè or [...] glos. or din. or an occasion of danger either way interpreted? Hee that is well imployed [Page 86]praieth well, and praier it is that sanctifieth everie duety of our calling, so as praier excludes not his executing of iudg­ment, nor his executing iudgement excludeth praier. How then are these translations made enemies, one to another, that in this holy busines haue so kind an eie, each to other,Exod. 25.20. as Cherubin towarde Cherubin both looking vpon the Propitiatorie.Cum alius dixe­rit, hoc sensit quod ego: & ali­us, Imo illud qu [...]dego. Relli­giosius arbitror dicere cur non virun{que} potius si virun{que} verū Confes. l. 12. c. 31. Cur non illa om­nia vidisse cre­datur per quem vnus Deus sa­cras liter as ve­ra & diversa visuris multo­rum sensibus temperavit. ib. Siqua s [...]ripta divina legeri­mus, qu [...] possint salua fiae, qua [...]m [...]uimur, alijs [...]t{que} alijs parere sentenijs, in nulla earum nos praecipiti affir­mation [...] it a pro­ijciamut, id. de Gen. ad liter. li. 1. cap. 18. [...]ō pro senten­tia divinarum scripturarum, sed pro no [...]tra dimicantes. ib.

The holie Ghost meant onelie one of these wordes and not both.]

So indeede some replied, The holy Ghost meant but one. I: but what is that one? That one which I meane. What as­surance for that? VVhy not, that which I meane? The worde bearing both, why should we say but one? Jn this point St. Austen his graue councell may well be followed, when one shal say the holy Ghost meant, as I doe; And another shal say: yea rather as I doe, J thinke it a more relligious Christian speech to say. VVhy not rather both, if both be true, yea if a third, & if a fourth? And if any man seeth any other truth in these words, why should not he be thought to see them all, by whose spirit one God hath tēpered the holy scripture with senses of many things▪ that see many true things, & yet divers. What himselfe would also doe in such a case, that ancient father setteth downe following: rather keeping himselfe to the li­berty of the word, thē any way either to imprison it, or the riches of the observation that arise from it. And in another place hee sheweth what inconvenience commeth by this streight course. If we shall (saith he) read any divine writtings which may obey diverse interpretations, without any danger to the faith wee are trained vp in, I advise that wee bee not headlong in the hare affirming but one, excluding the rest, least the truth being afterwards more exactly discussed, may be found to overthrow it quite, and so striue not for the sen­tence [Page 87]of holy scripture, but for our owne interpretation, con­tending that to be scripture, which is but our private opiniō, wheras we should seek that to be ours, which is the holy scrip­tures. All these things iudiciously considered of, were not men disposed wilfully to contend, this clause in the Psalme could not haue beene a stumbling blocke

CHAP. 3. Matth. 1.18. See their reasons.

CAn any thinke a contrarietie herein? Doth marriage deny betroathing, or betroathing deny she was ma­ried? I he one not being contrary to the other, our brethren might haue imploied their time better then to finde a knot in a rush; what say we then?

VVas Marie married to Ioseph?]

Surely no difficultie in the right vnderstanding.Mat. 1.16.19. For first shee was given Ioseph to wife, Mat. 1.Luk. 1.27.2.5. where twice hee is called her husband, secondly, the word beareth it, as Luk. 1.27.De floratio vir­ginisatis non facit coniugiū, sed pactio con­iugalis, Amb. li­de Inst. virg. c. 6. Id. in Luc. lib 2. cap. 2. which Luk. 2.5. (being the same) the Geneva translatiō renders it. To be taxed with Marie that was given him to wife. 3. Jf shee his wife, and he her husband, both which the scripture acknowledgeth, what error is it to say Marie married to Ioseph? 4. The general opinion men had▪ where fore the Evangelist calleth Ioseph Christ his putatiue Fa­ther.Jnter B. Virgi­nem Mariam, es S. Ioseph verū coniugium sine vlla carnals co­pula fuisse. Aug l. 2. de cons. E­vang. cap. 1. Consensus, non cōcubiius facis nup [...]ias, Digest. de Reg furia l Nup [...]ias. 5. The consent past betweene thē, which maketh ma­riage. It is not the having a maidens virginity, but the mu­tuall promise of couples, that makes a mariage, saith St. Am­brose. And after him, St. Austen expressie witnesseth, that betweene the blessed virgin Marie, & holy Ioseph there was true marriage, without any carnal copulation And in the Di­gests. It is not company keeping in bed, but consent of parties that maketh marriage. And therfore in the law of God, if a [Page 88]maiden had past her consent to a man (though they both,Det. 22.24. as yet had not performed the duties of the marriage bed) they were reckoned before god as mā & wife, & so are cal­led in the law. Al which remoue the doubt raised from the article of our faith, wherin we professe that we beleeue out Saviour Christ was borne of the Virgin Marie.

How did shee continue a Virgin after?]

Whither shee cōtinued a Virgin or not,Ad quod cridē­dum consensus per pe [...]us Ec­clesiae momentic praecipuum af­fert, de quo sanè dubitare, dum nullum id cogit cerium oracu [...]ū scripturae, non est eorum, qui, quid sit Christi Ecclesia didice­runt. Bucer in Math. c. 2. Ex hoc vero cō­sensu, neme ve­reatur vt impia sibi hominum commenta ob­erudantur, illa [...]nim semper de­prehendes cum expressis scripturae oraculis pugnantia ex diametro, ibid. is not the que­stion. That shee did continue, is a reverend opinion, but no matter of faith. That shee was a Virgin at what time shee brought forth her first begotten, is not only a reverend o­pinion, but also a matter of faith. Martin Bucer writing of her perpetuall Virginitie, saith that the perpetual consent of the Church is of great moment to perswade so much. VVher­of so much as once to doubt, no certaine oracle of scripture forcing it, it is not their parts, who haue learned what belon­geth to the Church of Christ. In giving consent whervnto let no man feare that vnder colour of this, wicked devises of mē shall be thrust vpon him. For you shall alwaies finde such pro­fessedly and contradictorily fight with the expresse oracles of scripture.

CHAP. 4. Luke. 10.1. See their reasons.

WHither 70. or 72. no necessarie point of faith. But herein wee may note mens dilligence, specially where they would take the least advātage that may seeme. The ancient read 70. but not all. For some as Clemens re­cognit. lib. 2. Epiphan. Austen and Beda read 72. The rea­son why others read 70. may be this. Because it is a round, and grosle number,Clemen. Recog. li. 2. c. 59. Epi­phan. baerel. 70. sub fine [...]. primi. as the 100. Seniors at Rome who in a strict reckoning were 105. So the Septuagint, whom Elia­zar [Page 89]the high Priest sent to king Ptolome were 72. yet called in a ful set number only seventie. Vt quod de s [...] [...]a perfectiori [...] numeri paulul [...] excrescit, aut in fraest, non com­pusetur, Aug. l. 2. qq. in Exod. q. 47. And St. Austen obser­veth it for a rule in scripture to leaue out in a whole number, that is more perfit, what ever aboundeth, or wanteth. As for that of the 12. fountaines, and the 70. Palme trees to prooue 12. Apostles, and but 70. disciples, hath no soundnes in it. Rather it is probable, that the 72. Greeke interpreters im­plie there were 72. elders to assist Moses, De 12. fontibus & 70. palmis, nihil habit soli­di Bez. in Lue. Iudaei asserun [...] fuisse 72. Ian­sen. concord. E­vang. cap. 80.12. Apostolos 12. anni mensi­bus, &c. and therefore El­dad and Medad were put to them. The Iewes that are skil­full in their owne histories account so many. Austen compa­reth the 12. Apostles to the 12. months of the yeare, and the Disciples to the 24. howres of the day, which either for the misterie of the Trinity, or else for the 3. daies the L. lay in his graue, being multiplied by 3. make 72. howres so manie as the Disciples were in number. Beda concludeth frō the 10.Aut propter Trinitatis [...]y­steriū, aut prop­ter 3. dominich sepulchri dies per [...]tria mul­tiplicata effic [...] ­unt 72. horas quot erant dis­cipuli August. of Gen. where 72. persons are mentioned that they signifie so many nations in the worlde to whom the Gospell vvas preached. But more effectual to perswade may this reason be, which some learned doe giue that Moses chose 72. He gaue the 12. tribes their choice to elect frō among the peo­ple men of wisdom, and sinceritie to be iudges, Novv the Iewes to aford equall honour to all alike, as also that the iudg­ment might passe with all indifferencie, for like number of voices (no doubt) to avoid suspition, had an equall number out of everie tribe, which could not be more or lesse then 6. out of every tribe, if more, they would make 84. if fewer they would 60. neither of which numbers will any grant, and therefore needes must they be 6. out of every tribe, which makes vp full 72. The like reason may be conceived of the Disciples. For as the 12. Apostles answere the 12. Patriarchs, so the 72. Disci­ples, those 72. Seniors. Now 70. cannot be equally devided a­mongst 12. but 72. may be, and therefore in all likely hood 72. [Page 90]But howsoever: sure we are, that 70. and [...]2. are not more contrarie,Gen. 46.27. Act. 7.14. then 70. and 75. vet (in the historie of Gen. [...]6.) are reckoned, but seventy, which Act. [...]. are accounted 75. A difference, but no opposition. Touching the point in hand al copies in Lattin (as they witnesse whose paines are commended that way) haue 72. and some Greeke.Scribitur oss, vt planè nihil cer­ti habeam quod constituā. Bez. in Lue. Vnlesse the gr [...]eke manner of ciphring (oss) signifie not 72. which M. Beza confesseth hee read, wherevpon he is plaine, he cannot tell what to say. Be men disposed to expect more, and not stand satisfied with this, they must bee intreated to prooue the number of 72. is repugnant to the worde of God. But then must they be of sure ground, and when they bee so,Res ista non est tansi momen [...]i vt de ea conten­dere operteas­ [...]d. or be not, the conclusion of the learned shalbe the conclusion of this point. It is not a matter of such moment that there neede any such contending about it.

CHAP. 5 Ioh. 1.1. See their reasons.

IN that first chap. the first verse, the holy Ghost sheweth 3. excellent points, 1. the eternity of the word, 2. a perso­nal distinction of him frō the father, 3. in this last clause here challenged, the nature of thē both to be but one. Our translation no way crosseth this truth, vnlesse wee shal saie the original doth. For it keepeth the same order in placing the words, which the Greeke doth, and though wee might alter, and change the place, setting that last, which we put first, and that first, which we read last without any daunger to the faith, yet fearing to be a samplar in overboldly doing it, we choose rather to tie our selues to our patterne, wher­in if men can finde their contentment, though the vvordes stand as they do, they may stand so too in our translatiō. E­verie smatterer in greek knoweth the words lie in the verie [Page 91]same order, as we receiue them in English.Subiectum loco prędicati prae­dicatum loco subiecti [...] Gal. 4.24. Diverse times the subiect, and predicat is mutually in each others roome, as Gal 4. speaking of the 2. testaments, or covenants: the one (saith the Apostle) namely the law in mount Sina breedeth vnto bondage, which is Agar: meaning Agar is a figure of it. The coherence giveth it so, & as the learned obserue, Ordo subiecti & praedi [...]ati inversus est. Piscator in Gal. 4. the order of the subiect, and praedicat is inverted. Yet herein we change nothing. Our bookes doe the part of translati­ons, and others, whose ministry is vsed, shal doe the part of expounders (as they haue time) to dilate, and amplifie the point. As for this verse in Ioh. 1. Sabellius confounding the persons is confuted by it and by other scriptures (though we keepe the sight of the words as the greeke directeth.) 2. we meete with a spirit of slander, which commonlie pos­sesseth such as are the heires of Sabelliamime, & other he­resies, threaping vpon vs, that we slocke wordes, and thrust them out of the order given them in the original, and all to disarme them of authorities they pretend, as if not knovv­ing to cōfute their falshood, we must shift words from the abode the holy Ghost giveth them. 3. St. [...] 1. Sam. 13.1. Filius vnius anni erat Saul: pro, Saul eras. fi­lius vnius anni. Ab ea voce in qua definit, in­cipere voluis, ordo{que} prolatio­nis distincture est ab ordine con­structionis vs fi [...]ri solet. Toll, in Johan. Auslen and other of the fathers read as we translate. 4. the Siriack likewise in the same order. 5. the proposition hath changeable terms, The word was God [into] God was the word, as that, 1. Sam. 13: The sonne of one yeare was Saul (that is) Saul was the sonne of one yeare, and the sense indifferently beares it, but yet, because St. Iohn makes the word he ends with, the begin­ning of the next (for hee beginneth at the worde hee endes with,) (The word was with God, God was the word.) It hath made vs do the like, wel knowing the order of placing and vnderstanding words is not alway the same. 6. it is cō­mendable in the writings of learned men whose observati­ons are extant, that, when they giue iudgement of a place, [Page 92]and peradventure probably enough, let fal this or the like close to salue their credit (VVe would not bee to venturous, or we would not hastily change any thing. Nihil temerè mutavimus. This their exam­ple we like of, and accordingly so doe? Why then shoulde any charge our Church with maintaining an vntruth in this text; [...]. sure we are, Loue doth not peevishly, nor is croslie given, nor preposterously minded, placing, displacing, mis­placing at al adventures, but as neare, as possibly it can rē­dreth word for word: whither of these we say (The vvorde was God,) or this (God was the word.) Both are true, in no­thing contrary to the doctrine of faith, and as wee haue it, rather of the two to be allowed. Because the wordes stand in the greeke, as we translate it in our English, as also for the other reasons before remembred. And therefore con­sider the matter,Iudg. 19.30. then consult, and giue sentence.

CHAP. 6. Rom. 13.13. See their reasons.

THis is the fixt contrarietie they vrge. [...]. But the Greeke which is the original in the new testament must de­termin. The words are to bee seene in the margent, where wee are to knowe. [...] is not simply eating, but with excesse, so is the word methe. Now this exception ar­gueth more splene,Luk. 17.27. [...]. then reason. For eating and drinking is takē in scripture by way of reproofe (As in the daies of Noë they did eate, and drinke, and gaue in marriage.) Secondlie the translation as an interpreter in the Epistle,Gal. 5.21.14. Sun. after Trin. 1. Pet 43. Gal. 5: 21. that is read on the 14. sunday after Trinity, renders it glut­tonie, drunkennes, and the like. 3. St. Peter in his first Epist. 4. [...] ido [...]., potatio­nibus. chap. v. 3. accounteth drinking amongst the sins he there reproveth, wantonnes, lustes, drunkennes, gluttony, drin­kings, &c. The watchman for breach of loue herein, is that [Page 93]sentence of St. Paul, Loue swelleth not, [...]. knowledge indeed 1. Cor. 8.1. Puffeth vp, but loue edifieth, so doe not these quarrels.

CHAP. 7. Gal. 4.5. See their reasons.

THis obiection not set downe as the rest, but handled by word of mouth, & proposed by way of doubt. An­swere wherevnto was, and may be. This diversitie of reading proceedeth as it seemeth from diversitie of anci­ent copies, which translators follow, and neither of them repugnant to the word of God.

Naturall sonnes of God we cannot be said to be. This is in the Communion booke, not in the original, nor agree­able to Gods word.]

Not in some Greeke copies, yet in other some it is (Na­turall sons) not adding whither of God, or otherwise. And therefore not contrary to Gods word, as wil easily appear, if we marke the drift of the Apostle. For he speakes in law termes of sonnes, and heires of their parents,Filius. ab ipso concepin haeres est iure, sed non nisi post 25. an­nuo [...] reipsa hae­reditatem ad­ministras. Bez. Gal. 4.5. [...] collocasio ad­verbij [...] in­nuit antithesin quasi expressè dicat [...]. Poscas. [...] Gal. 4.5. 1. Cor. 8.4. who haue a right from their conception, though for the time of their no­nage they possesse not, till yeares of maturitie, when indeede they readily, and really inioie the inheritaunce of naturall sonnes, before that little differing from servants. Secondly if so applied (Natural sonnes of God) yet not vnderstoode, as begotten of God by eternal generation. For the wordes are added there (thorough election) as (of grace & favor) and as we say Naturalized. 3. Nature is set opposit to opini­on, which is merely in conceit, as v. 7: following, (Those that are not Gods by nature indeede,) but as mens bare imagi­nation apprehend, therefore an Jdol is nothing, 1. Cor. 8. saith the Apostle: in this sence the elect are natural sonnes [Page 94]of God, though not begotten of the Father, yet (naturall) that is true, more then in a bare, naked conceit, and imagi­narie opinion.Ioh. 1.18. Rom. 8 32. Quia [...]à totam à patre accebit Zanch. de 3. elo­him lib 5. ca 5. pag. 213. Quia juam no­bu (briftus cō. municavis fili­at [...]onem & spi­ritum. [...]bid. [...]. 2. Pet. 1.4. For though Christ be the only sonne of the father, as touching his godhead, and manhood: godhead because he received it all, and whole of the father alone, and as touching hi [...] manhood both, because it had no other fa­ther then God, when conceived it was without the seed of man by the power of God, as also because this humane na­ture was personally vnited with the divine: yet the elect are sonnes to, because Christ hath communicated his sonneship to vs, so as we are heires, yea coheires, ioint sonnes, & par­takers of the divine nature. Not meaning hereby the verie essence of God, but certaine qualities, or properties renu­ed, and sanctified by the spirite of adoption: for so these words, Nature and Naturall doe sometimes signifie Lastly I demand what son Titus was to Paul? Titus 1.4. Not begottē of his body, but thorough faith, whom yet the Apostle cal­leth his Natural sonne. To Titus my naturall sonne accor­ding to the faith.

CHAP. 8. Gal. 4.25. See their reasons.

ADvantage for this instance is from these 2. differing words (bordreth vpon, and answereth to,) which in the original is (sustoichei) of sun and stoichein, [...]. cum and incedere, as if you would say Coincede [...]e to go together. The communion booke translateth (bordreth vpon) by neighbourhood of allusion not neighbourhood of situatiō. In which sence we haue in some languages, when one pro­fession is answerable to another,Finitimus orae­scri poeta Quintilian. as Rhetoricke, and poetry A poet is a neere neighbour, and bordreth vpon an orator. Meaning that these 2. (for the faculty common to them [Page 95]both) may be compared one with the other, St. Chrysostom who knew his owne language & is not to be taught by vs, renders the word (geitniaze [...] cai haptetai) neighboureth, [...]. & toucheth. And if translated (Neighboureth, or toucheth) why not bordreth vpon? Vnlesse that, which neighboureth, and toucheth may not be said to border vpō. Amends of the translation needes not so much, as a due expositiō, in what sence a neighbour is, scilicet not only one, that dwelleth next dore, not a bordrer, he only that cōfineth in place, but he also, with whom we haue some relation, and are mutual­lie alike, as in this place Agar, and Jerusalē with their chil­dren are compared each with other. Howsoever we take it, as Mr Iun. Historię aliquid additur sed fi­dei Catholicae nihil demitur Jun. Paral. 1.60. wel noteth speaking of the name (Cainan) in the genealogie of Christ. (The historie may somewhat be inlarged, but the doctrine of faith is no way impaired. So in this case we say our misprision (were it so as it is none) may breede an error in Cosmographie, but no error in sound Di­vinity. For so long as it hath, which al Scripture else hath, the benefit of Gods ordinance in right dividing the word, it may, as other places, haue helpe from the Minister by o­pening the coherence, and drift of the Apostle, [...]. and so free all, needlesse feare men woulde otherwise conceiue: our watchman here is, Loue is not ashamed.

CHAP. 9. Psal. 14.3. whole verses. See their reasons.

ALL the instances in the first of the papers exhibited are at large answered, yet others (as appeareth be­fore in the second schedule) not contenting them­selues with these suborned impurations, vrge Psalm. 14. where three whole verses are added (they say) to the text. Wherevpon they conclude it is contrary to the worde of [Page 96]God. Why? are not those 3. verses Canonical scripture? Doe we not read them, Rom. 3.10.11.12. and are they not in other places, as Psal. 5.9. Their throat is an open sepul­chre, &c. so Psal. 140.3. the poison of Aspes is vnder their lips. So Psal. 107. Their mouth is ful of cursing, and bitter­nes. So Isa. 59.7. Their feete are swift to shed blood. So Pro. 1.16. Destruction, and vnhappines is in their way. (So Psal. 36.1. There is no feare of God before their eies. All which verses taken out of the 14. Psal. in the Greek, which St. Paul followed, and he guided by the holy spirit knowing what he had to doe, directed our translators to follow also: holding it safer to adde,Abundant cau­ [...]la non nocet. where is the authority of the Apo­stle for it, then sparingly to diminish. Jt is an addition can­not hurt, specially authorized by St. Pauls practise which bringeth to my remembrance what St. Austen wel noteth vpon like occasion,Jgnoseant sci­ante [...]ne offen-dantur nescien­tes, &c. Aug. li. 2. de bapt. Con. Donas. cap. 1. Let those that knowe it already pardo [...] me least I offend the ignorant. For it is better to giue to hi [...] that hath, then to turne him of that hath not. In al these pla­ces vniustly challendged we heartily bewaile the persons, that haue so vndiscreetly iniured our church. What could they haue done more, if they had beene enemies to the faith.

CHAP. 10. Against the Apocripha, See their reasons.

SInce this point of the Apocripha is so much stood vp. on by them all,Apocripha pro­phana, & im­pis: Apocripha Ecclesiastica. Ecclesiastici à maioribus ap­pellati, quod ab Ecclesia recepti &c. Jo. Drustus de quęstion. per Epistolam. 107 as we may finde by their complaints, it shall not be amisse to vnderstand how there were A­pocriphall writings of 2. sorts: One prophane, and in pious, which were not allowed of to be read in the church, others ecclesiasticall, & godly, which the Church did read among the sacred books, & had in such publike estimatiō, as they were [Page 97]named (otherwhiles) Canonical, for manners though not for faith, not equalling them to scriptures properly so cal­led, yet next after them as in a second place preferring thē before al other. For thus writeth S. Austen speaking of the time after the Prophet Agge, Zacharie, and Malachie, Quorum supp [...] atio temporum &c. Aug de Ci­vit. Dei lib. 1 [...]. cap. 36. the account of whose times is not founde in holy scriptures cal­led Canonicall, but in others, which though the Iewes doe not, yet our Church doth account, and reckon for Canonicall: A word our late Divines, Mr. VVhitakers, and Iunius against Bellarmine doe wel allow of, in that these bookes containe a rule for our manners, and conversation. Beside the autho­ritie of these godly learned, if any shal thinke the obiection made is to waighty for their names to discoūtenance it, we adioine herevnto Zanchius, Hiperius, Pellican, Quòd Ap [...]cry­phis in volumi­ne Bibliocū post libros Canonices locum i [...]m tri­buerimus, id fe­cimus adducti, &c. Zanch. de rellig. c. 1. artie. 4. & 5. and Kime­doncius. The first of these in his booke of religion writeth thus, In that wee haue given in the volume of the Bible the next place to the Apocriphall after the Canonicall, wee haue done it led therevnto by authority of the Greeke, and Lattin Church which alwaies vouch safed thē alone this honor. The second namely Hiperius in his booke of the method of Diui­nity: VVe shall not erre (quoth he) if we say that these books of Machabees, Minimè aber­rabimus, &c. Hiperius lib. 1. Method. Theol. Hi libri sic se [...]. per Ecclesiasti­ci, ac Biblici ha­biti sunt vt in Ecclesia Catho­lica ab Apo [...]o [...] ­rum temperi­bus fuerint est multa reveren­tia lecti, liest &c. Courad. Pellic. Praesas▪ in Apocryph [...]. as also the wisdome of Salomon, Ecclesiasticus, Tobia and Iudith, were so put to by thē that came after, that they may truely be read in the church, & profitably rehearsed. Conradus Pellican a man highly esteemed of, by Mr. Bucer, Zuinglius, Melancthon, and al the famous Iearned in those daies about Basill, Tigurin, Bern, and that part of Germanie in his proëm before his expositions vpon the Apocripha writeth thus. These bookes were so accounted Ecclesiastical, and of, or belonging to the Bible, that ever since the time of the Apostles, they haue beene read with greate reverence, though never alleadged as Canonicall against the Iewes, who [Page 98]never receiued them in their holy Canon, where as they no way did contradict the writings of the law, and the Prophets, but rather did verie much assent vnto the doctrine of faith, and the misteries of Christ. In which proëm the same author en­treth into commendation of every particular book, and as occasion serveth in the rest of his commentaries answereth such obiections,Hi libri sine du [...]i [...] nō aliun­de Ecclesi [...] Ca­s [...] olicae obvene­runt, quam à Julen, &c. P [...]lic [...]n in prae [...]at in Ju­du [...]. Sci [...]u [...]um hoc loco maioribus pla [...]nisse, vt praeier ab [...]o [...]ve vè canonicos, ex quib is &c. K [...]nedon. de s [...]ripto verbo des. lib. 6. ca. 90. as were made by the Jewes against them. And speaking of the Apocriphal in his preface vpon Iudith these books (quoth he) without doubt came to the Catho­like Church frō no place els but frō the Jewes, who before Christ his time wrot holy matters ful of faith, and that by instinct of the holy spirit to the edification of the faithful. Kimedoncius professor of Divinity at Heidelberg proposeth his observation thus: VVe are to know in this place, howe it seemed good to our ancestours, that be side books truely Canoni­call (whence the assertions of our faith are made manifest) ecclesia [...]tic all bookes also, should be publikely read to the edefy­ing of the people, as the booke of VVisdom, Ecclesiasticus, the booke of Tobia, &c. By testimonie of al which (and more authorities that might bee alleadged) it is plaine, that our Church intertaineth not any new guise in admitting Apo­cr [...]phall to be read publikely in the Church of God but such as hath beene receiued in former ages,Non otiosa con­suetudo se [...]i [...] ­g [...] frucluosissi­ [...]d [...]d. V [...]il [...]er invti­le non vitiatur. Reg. sur. [...]n. 6. reg. 37. and is a custome not tale but most fruitfull and to very good purpose. For though somewhat may be thought in them vnprofitable, yet that is no let but we may vse so much as is profitable. But let vs see the exceptions brought against these books & examin the particulars.

CHAP. 11. Tob. 5.2. and chap. 7.3. See their reasons.

Though amōg other reasōs some except this against this booke of Tobia, and such as are very learned, & for their [Page 99]godly paines to bee reverenced, to whose names no oftner mentioned, but we rise vp and doe all services, yet are wee wel perswaded this defence following they cannot but like of. For whereas they thinke it a lie, and therefore contrary to Gods word, the answere may be as Mr. Zanchius makes of the Angels assuming bodies vnto them, and so thought for very men, when they were not; that graue moderate Divine writeth thus:Zanch. lib. 2. de apparit. Angel. cap. 8. They to whom the Angels did appeare might be deceived in taking thē for such, but surely the An­gels did not deceiue, nor can they vse any deceipt. For they did not take human bodies vpon them to feigne they were men, neither did they it to deceiue, or iniurie any. As ther­fore a truth it is, they are called men, intertained as men, wrestled as men, had their feet washt as men: al vvhich the scripture witnesseth, so might they say, they were of such a tribe in respect of the bodies they assumed, as also their out ward appearance, wherein others did behold them. And as for any thing in this Chapter brought against it: wee see not how it is contrary to the word of God, either expresly, or by consequent, but may to good purpose be read, as it is appointed,Hierom. proleg. in Preverb. and (as Hierome witnesseth) the Church of God had done a long time afore. Neither is their argument, that dispute to the contrary sufficiently strengthned, when they argue Angels are not begotten of sinfull men, but created of God. As if to be created, & to be begotten of sinfull men were so opposite that one did overthrow the other: for evē they also which are begotten of sinful men are created of God. The Scripture calling Angels by the names of men, giving them some properties of mortal men, and shewing that in the likenesse of strangers, they haue sometimes beene en­tertained, Heb. 13.19. yeelds vs no reason to thinke the cō­trarie, but that they might also take the shake of some one, [Page 100]or other. And if no vntruth (as it is not) to thinke they ap­peared like men, neither is it vntruth to thinke they appea­red like such, and such men, whither of the kindred of Aza­rias and Ananias, or of the tribe of Nepthalim. And here­in our loue thinketh no evill. [...].

CHAP. 12. Tobie. 12.9. See their reasons.

THe like place vnto this in Pro. 10.2. & 11.4. Righteous­nes delivers from death: [...]. the same phrase: that we may well say, Jt is the place whence the writer of Tobia took the ground of his speech.Job. Drus. qq. & Respons. li. 2 q 81. Observat. lib. 1. c. 18. ibid. lib. 4. v. 11. & Proverb. [...] clas. 2. lib. 1. Proverb. 43. That, and this, differing only in the first words almes, and righteousnes: which yet among the Hebrews are taken one for the other: as Iohan. Drusius, Piscator & Tremellius well obserue: Ioh. Drusius bringeth divers proofes for it: Elias the Th [...]sbit; our masters (quoth he) vse to call that, which is given to the poore Tsedaca, that is iustice,Sic enim habē: que [...] vetusta [...]plaria nec male Drusius. [...]. or righteousnes, & the poore mans box they cal cuppha sel tseaaca, & that the old translation following some ancient copies read Matth. 6.1. Doe not your iustice or righteousnes. Whereas our later translations read. Doe not your Almes. For so certaine ancient copies haue, and not amisse: whereof Piscator giveth this reason. First because the Greeke copies haue, [...] phrasi He­br [...]. Chaldaeis & [...]is com­m [...]. Disc. in Math. 6. Take heede (not when you doe righteousnes, which is taken for to exercise iudgment, but) when you doe your righteousnes, 2. Justice [...] Dsed­ketá is vsually taken of Hebrew, Appellatio val­dè emphatics Synechdochen generis habens qua admone­ [...] opem quā egenti ferimus. &c. Chaldean, and Syriack for almes. Agrace of speech very emphaticall, and significant, whereby we are admonished, that the helpe wee aforde one in his necessitie, is not the least kinde of iustice. Tremellius in his notes vpon the newe Testament in Syriack to the like purpose almost in the very same expresse wordes, adding [Page 101]withal herevnto that this word (Righteousnes, or Iustice) is vsed in divers places els and among the rest, 2. Cor. 9.Remansit [...]s­dem nominis vsus in novo quo{que} restamen. 2. Cor. 9. & in Evangelys ali­quibus in locis occurrit. Trem. Fidei iustitia liberabit à mor­te aeterna: sic [...] ­leemos. &c. Pellican in Proverb. But not to vse probabilities (though you see how warranted) we ac­knowledge the place in the Proverbs, and by it may learne to interpret this in Tobia, The righteousnes of faith shal de­liver from eternall death, and almes doth cover a multitude of sins. So Conradus Pellican hath in his cōmentary vpō this text. Righteousnes delivers from death, because either of them proceeding from a holy faith is a marke of our electi­on and life eternal, which the Lord espying in anie, and knowing his own seale, when he plagues the wicked for his transgression, yet beareth with such. So as though it be no efficient cause, nor can deserue, yet serveth it as a pasport to giue safe cōduct in the way toward heaven: neither shal we need fear the doctrine of merit by works more popish­lie maintained by this authority thē it is, Deut. 15.10. Thou shalt giue him, & let it not grieue thine heart to giue vnto him: For because of this the L. thy God shal blesse thee in all thy works, and in al thou puttest thy hand to. Psal. 41.1.2. Blessed is he that iudgeth wisely of the poore, the Lorde shal deliver him in the time of trouble: the Lorde will keepe him, and preserue him aliue. Which is in effect like to that of Tobia concerning a mercifull man, and his charitable almes deedes. For to deliver in the time of trouble, and to keepe or preserue aliue confirme that in Tobia, Deliver from death, &c. Isa. 51.7. Deale thy bread to the hungrie. Bring the poore, that wander, into thy house, when thou seest the naked cover him, and hide not thy selfe from thy own flesh Then shal thy light breake forth, as the morning, and thy health shal grow speedily, &c. If thou powre out thy soule to the hungrie, and refresh the troubled soule, Then shall thy light spring out of darknes, and thy darknes shalbee as [Page 102]the noone day, and the Lord shall guide thee continually; and satisfie thy soule in drought, and make fat thy bones, & thou shalt be like a watted garden, and like a spring, whose waters faile not. [...] Heb. 10.35. Yee haue suffered the spoiling of your goods, therefore loose not your confidence. 1. Tim. 4.8. Godlinesse hath the promise of this life, [...]. and of the life to come. Revelat. 7.14.15. These are they which came out of great tribulation (for this cause) they are in the presence of the throne of God. Math. 25.35. Come yee blessed of my father, [...]. &c. For I was hungry, &c. Mat. 5.7. Blessed are the merciful, for they shal obtaine mercie. Can a Divine satis­fie an argument drawne from these places, and can he not satisfie that other?

The place in Tobia, 12.9. is contrary to the 1. Ioh. 1.7 & 1. Pet. 1.18.19. See their reasons.

ALmes doth purge sinne. And may be said so to doe': as Num. 25. Phinees his fact is said to make an attonemēt for the children of Jsrael, yet that no way derogato­rie to Christs sacrifice on the Crosse. And for the words, 1. Ioh. 1.7. (Blood of Christ clean seth from all sin) they are no more crossed by these words: Almes doth purge sin, thē by those of the same St. Iohn 1.3.3. Everie one that hath this hope purgeth himselfe, or those, 2. Cor. 7.1. Let vs clense our selues from al fil [...]hinesse of the flesh, and spirit, &c. Or that 2. Tim. 2.21. If any man purge himselfe from these, hee shal be a vessel vnto honour sanctified, or that Act. 15.9. Faith purifieth the heart: by faith he purified their hearts, or that Ephes. 5.26. Christ clean seth his Chur [...]y the washing of water, thorough the word. Thus we [...], our faith doeth it, the laver of baptisme doth it, the [...] doth it, and yet al this while no way derogatory from [...]. For our faith [Page 103]working by loue, almes, &c. doth it applying the merites of Christ to our souls. Jn a word such speeches as these, are figuratiue, the effect put for the cause,Metonymia [...] non [...] Quòd, nō prop­ter quid. Causa cognos­cendi non essen­di. or the signe for the thing signified, &c. Righteousnesse, and almes may be said a cause in delivering from death, & a cause in purging from sinne but a cause that they are, not a cause wherfore they are: a cause of our knowledge, not of the thing it selfe. As sparks flying out of a chimnie are a cause to me whereby I know there is fire, so effects are, & vse to be. Luk. 7.47. Many sins are forgivē her (for she loved much.) Her loue not a cause deserving, and meritorious, but a notorious, effectual evi­dence wel serving to shew vnto her, and others, how it was with her. 1 Ioh. 3.14. We know we are translated frō death, because we loue the brethren] our charitable almes procee­ding from a holy faith shew our loue, whereof our alms are part, whereby we know we are translated from death, or as it is in Tobia. Delivered from death. For this wee may re­solue of good workes, the fruits of our faith, & argumentes of our loue.Easi, ne{que} prop­ter operum b [...]norum dignita­tem, &c. Zane. de rellig lib. 1. cap. 13. Although for the worthinesse either of faith or of good words (as Zanchius noteth) we cannot obtaine salva­tion, yet ordinarily God giveth not salvation without these meanes, by which hee bringeth the elect simplie into possessi­on of eternall life.

I, but this text in Tobia, is, Delivereth from death.]

True, as the words of a faithful womā deliver her daughter from death (which is expresse scripture, Mat. 7.29. For this thy saying, goe thy way, (The devilis gone out of thy daughter) so in Mat. 15.28. It is pronounced of her faith, Great is thy faith, &c. One text attributeth it to her faith, another to her words, both agreeable to truth: because her words proceede from a tiue and effectual faith.

I: but almes are made a cause.]

Nothing strange. The like phrase is, 1. Ioh. 3.22. What­soever we aske, we receiue of him, because we keepe his cō­mandements. The keeping the commandements of God a cause why we haue,Sabsurdum vi­deri non deb [...]t quod causalem vsurpet, &c. Calv. in 1 Ioh 3 what we aske. Vpon which place Mr. Calvin wel noteth: It must not seeme absurd that the Apo­stle vseth a causall particle, however hee dispute not of the cause: for an inseparable accident vseth sometimes to be put in place of a cause.

I. but almes are made a cause of delivering from death, which only Christ is, and none else.]

The same kind of cause that Christ is,In [...]de [...]s g [...]ne­ [...] causae quo Christus, nemo & [...].none els, either per­son, or thing, is: Otherwise though Christ bee as hee is, yet that cōfortable truth is not impeached, that Another may deliver from death. For a brother may bee saide to giue his brother life, 1. Ieh. 5.16. Jf any man see his brother sin a sin that is not vnto death let him aske, [...]ihil absurdi continet haec hyperbolita loquu [...]ie, Mar [...]r. ibi. and he shall giue him life So St. Iames chap. 5.20. Hee that hath converted a sinner from going astray, shall saue a soule from death. So 1. Tim. 4.16. In doing this, thou shalt saue hoth thy selfe, and them that heare thee. Al which kind of speeches are vsed in scrip­ture, but with this caveat put to by Mr. Calvin, for feare of some such obiection as here is made.Sol [...] quidem Dens saluat, &c. Calv. in 1. Tim. 4. God only saveth. A portion of which glory it is not lawfull to be transferred vn­to men, but God detracteth nothing from his glorie, when he vseth mens labours to worke, or administer salvation. Nowe in the view of this answere be we intreated a little to pause our thoughts, and we are wel perswaded the storme of the accusation raised against those words in Tobia wil soone be over-blowne. The next allegation is.

CHAP. 13. Tobia. 12.15. See their reasons.

THe place may beare a safe interpretation figuratiue­ly, or literally, and either way out of danger far frō be­ing found contrarie to the word of God. Figuratiue­lie for Christ, who (before the fulnesse of time came, that hee was borne of a Virgin) presented himselfe in a visible forme. Neither is the name Raphael any preiudice herevn­to. For as Abigail said Naball is his name,1. Sam. 25.25. and folly is with him, so Raphael might his name be; for salvation, & health is with him; the good Physition he ever was, even salvatiō it selfe, yea the God, and strength of our salvation. Literal­lie thus: for some one of the blessed Angels mighty in pow­er, who are administring spirits, ministring internallie, 2. Pet. 2.11. ex­ternallie, sent forth to minister for their sakes, who shal bee heires of salvatiō. Externally preserving our bodies, goods, and good name. Agar in the desert, Elia in his hunger, Lot among the Sodomits, Abrahams servant in his iourny. And what only this? Yea saith the Prophet. Hee shal giue his Angels charge over vs in al our waies.Psal. 95. And what onlie in ou [...]warde things? Yea internallie to. They are ministring spirites sent of the Lorde to stir vp our affections, to direct vs in the truth, to acquaint vs with Gods will; going, & cō­ming in one message, or other, teaching vs, that they vvill not be worshipped, giving vs reasons of that doctrine, be­cause they are our fellow-servants, & God only to be ado­red, directing Phillip to the Eunuch, Cornelius to Peter, and in thē both vs vnto the ministry of his word,1. Pet. 1.1 [...]. sorrowing for our sinnes, reioicing at our repentance, stooping downe as it were out of heaven to see those things, that are prepared & shewed vs in preaching of the gospel, beholding our or­der▪ and decencie both men, and women, assembled in the time of praier, watching of vs, watching for vs, watching over vs: rightly cōpared vnto flames of fire, because as in a [Page 106]flame there is heat and light, so they heat, and illighten vs, our vnderstanding to conceiue, our affections to yeeld, not that they doe it principally, or properly, but instrumental­ly bringing things to our view, presenting reasons to our vnderstanding, first illightned by God immediatly, & effectu­ally, then by his Angels ministerially according to the grace given them of God. He is the only efficient, proper, true, sufficient, ful absolute cause of ou [...] knowledge, and turneth our mindes, as the rivers of the South, which way himselfe pleaseth, in which sort no other can worke so powerfullie; yet the Angels themselues, somtimes insinuate thēselues, and acquaint vs with his will. The thoughts of our heartes they know not, hee only is the searcher thereof: but our a­ctions they know, and obs [...]rue whither wel or ill done, yea they heare our praiers and bring backe word, that they are heard. St. Austen in his Epistle to a vertuous widdow vp­on occasion of these words,Angeli sunt a­pud Deum, vt quodammodo poctulatio [...]es no [...]tras offerant Dec, &c. Aug. ad Probam vid [...]pist. 121. Id. de di [...]igendo Dio cap. 3. Phil. 4. Let your requestes bee made knowne to God: The Angels saith he are before God in his presence to offer vp in some sort our requests vnto him, and to provide as concerning them, and what they shall knowe is to be fulfilled at his commandement, as they shall there know it must be, so they bring vs tidings of it, either evidentlie, or secretly: which selfe same sentence we finde in his booke of loving God, c. 3. as if a sentence not suddenly let fall.

It is against Revel. 8.4. 1. Tim. 2.5. See their reasons.

Because of which obiection for feare any shal say as they of our Saviour:Ioh. 6.60. This is a hard saying, and who can abideit] we alleadge you scripture to confirme this, as do our grea­test defenders of truth against superstition, and Pope [...]ie, Peter Martyr, Pet. Martyr in Gen. cap. 32. Chemnitius, Zanchius, and Beza.

Peter Martyr. The Angels offer vp praiers not to teach [Page 107]God as if he knew not, but that thēselues might know where­about they are sent. Chemnitius speaking of the place. Re­vel. 8.4. cited in the obiection. Si intelligatu [...] de Angelo sim­pliciter, &c. Chemnit. de in­vocat. sanct. pa. 187.189. Dan. 8.16. If (saith he) that in the Rev. be vnderstood of an Angell simplie, it is the same, that the scripture hath els where, that the Angels offer vp our praiers vnto God, and carrie backe that they haue heard of them quo­ting this place. Tob. 12.15. and Dan. 8.16. I heard (saith Da­niel) a mans voice, which called, and said, Gabriell make this man to vnderstande the vision. cap. 9.21. VVhile I was spea­king in praier even the man Gabriel, whō I had seene before in the vision came flying, & touched me about the time of the evening oblation: and he informed me, and talked with mee, & said O Daniel I am now come forth to giue thee knowledge and vnderstanding. At the beginning of thy supplicatiō the commandement came forth, and I am come to shew thee for thou art greatly beloved. Therefore vnderstand the matter, and consider the vision, &c. Dan. 10.Id. cap. 10.12. From the first daie thou didst set thy heart to vnderstand, and to humble thy selfe be­fore thy God, thy words were heard & I am come for thy words &c Luk. 1.13. Feare not, Zacharie for thy praier is heard. Act. 10. An Angell of God said vnto Cornelius, thy praiers, and thy almes are come vp into remēbrance before God. These places thus quoted he noteth withal, That there is added to them an incense of odour fragrant before God not for anie worthinesse, or merit of the Angels, but for the altar, which is before the throne of God. For Christ is the Priest himselfe, the sacrifice, and the altar Heb. 13.Docemur qui [...] quid agimus, vel boni, vel mali illud ab Angelis custodi­bus nostris spe­culari, & obser­vari zanch. de Angel. cap. 14. And yet saith hee it fol­loweth not, that Angels are to be worshipt, or called vpon. Zanchius writing of the Angels saith, VVhatsoever wee doe good, or evill, it is espied, and observed by the Angels, that are our keepers. This is confirmed by Act. 10. and other places, where we read, that our praiers are carried vp by Angels into [Page 108]the sight of God, as also Tob. 12. &c. Afterwardes, cap. 22. though the Angels are excellent spirits, & are said to offer vp praiers in the sight of the Lord yet, is it not lawful to call vpō them nor worship thē. Per Angeles preces no Tras reserri ad deis is &c. Zaneb. de callig lib. 1. cap. 13. pag. 297. Sa [...]ct [...]run ora­ti [...]es in h [...]c [...]ad [...] viz pu­vailla pcec [...], & benesicen i.e s [...]risi [...]ia Deo quo [...] offeren [...]i [...]s [...]per Ange­li mini [...]eri [...]s is Deo offer [...] [...]ez to Revil. 8.3. Again in his first book of religion. By Angels our praiers are carried to God, & being heard, tidings therof are recarried to vs. So we read of Raphael the Angell, & of Michaell that appeared to Daniel. c. 9. where he is told his praier was heard by God, as another Angel did to warde Cornel [...]us, Act. 10. &c. The 4. we named, is Mr. Theod. Beza who delivering his notes vpō the Rev. c 8.4. acknowleageth that the praiers of the Saints offring vp their pure s [...]crifices dayly vnto God, are of sred vnto him by the ministry of the An­gels. Thus interpreting the place we are not alone, nether in these learned mens iudgments, preiudiceth it the digni­tie, and office of Christ to say, that the Angels offer vp our praiers. For though they so do, yet not in their own name, nor for any merit of their owne, but in, and only by Christ, who is the altar before the throne of God. Bound wee are to right the wrong done by others, even for loues sake: and a great wrong it is to deny a text the common equitie of a favourable construction, [...]iber Tobie li­ce [...] non habea­ [...]u [...]in Canone, [...]am [...]n, &c Hi­ [...]ro [...], p [...]far in Ionan. Ab Eccl siz le­gi [...], [...] nō ad author▪ case F [...] ­clesia, Ticori [...] dogmat [...] con firman [...]ns, ad [...] ationem. id. 1 [...] 115. R [...]s [...]s it spinb. which it selfe willingly yeeldeth. Concerning the booke it selfe no other esteeme maketh our Church of it, then ancient, and moderne writers haue, and doe make. The booke of Tobie though it bee not reckoned in the Canon (Saith St. Jerome) yet is it vsed by Ecclesiasticall men, whom in other tearmes he calleth in hi [...] epistle by the name of the church it selfe. This booke (saith he) is read by the chu [...]ch though not to confirme the authority of Ecclesiasticall doctrines, yet is read for edification of the people. The like word, hath Ruffi [...]us vpon the Creede. And out late writers (not any way popish) giue the booke this commendation. The booke of Tobia, saith Pellican, is an excellent example of [Page 109]all politicall, and christan life, Tobiae libelli [...] exemplum ele­gans totius po­liticae, & Chri­stian [...] vit [...], &c Pellican in pra­fat in Tobia. Teste Hieron. tanst [...]m Spria­c [...] (hee est) vul­garisermone, qua [...]quam for­tassis Hebraicis literis, ibid. Maxima vtili­ta [...]is e [...]egrave; ipsius [...]ctio depr [...]hen­ditur, &c. Author cx phrasi, &c. Hic liber nobis Christianis le­ctu est vrilis, & bon. is: &c Luth pr [...]ef in [...]obi [...] germ. nanslas. Vbi inv [...]nies [...]d estraces ad ope­ra pietatis ad­moni [...]iones, &c. Munst praef. in Meleceth had­diko [...]k. Libell [...]i [...] est ve­rè aureus. &c. Historiam Tob. sacram voca nō quod Canonica sis (loquor de ca none Hebraor [...]̄) s [...]d quia ex to genere, &c. Drusius lection in Nahum. c. 1. with most hole some doctrines for life, and manners. Afterward in his commentaries vpō the same booke, VVritten it was in Syriack, as Ierome wit­nesseth, and peradventure in Hebrew to, a booke of very great profit to the Reader, and evidently morall thorough out, & full of very hole some instructions pertaining as well to faith, as good manners. Surely the author therof is found by his phrase, and matter, to haue beene indued with a propheticall, and ho­ly spirit, although his name, and time be vnknowne. Martin Luther in his preface before Tobia translated into Dutch, This booke is profitable and good to be read of vs Christians, as of some certaine good Hebrew Poet, which writeth no thing light but handleth good things, and the same be vrgeth and describeth both excellently, and christianly. Munster maketh his interrogation with admiratiō, VVhere shalt thou finde so si [...]ere and fatherly instructions worthy of allaccep­tance, as how to behaue thy selfe toward God, toward parents, towards the poore, speciallie those, that are of the houshold of faith, towards thy wife, in a word, to wards all, yea even the very dead themselues. Againe in the same place, It is indeed agolden booke very fit for youth to bee cond without booke, as the ten commandements, in which booke are found not meere seedes of godlines, but flowes, and fruits also. Iohn Drusius giveth his iudgement of the booke thus, The historie of To­bie I cal holy, not because Canonical (as the Canon of the He­brewes) but because it is of that fort of Apocry phall bookes, as the ancient Church receiveth and calleth Ecclesiasticall. Quotation vpon quotation is thus fully vrged and all to in­ [...]eate others to beare a more even affection towarde this booke, then their compasse ordinarilie frameth vnto.

CHAP. 14. Iudith. 9.2. See their reasons.

A second and third paper looke before.

To these 3. one answere may serue. It is the nature of an historie to deliver a report not determining, hovv wel, or how ill, but only relating, what was done. Wel interpret some the words of Iudith with reference to the good came by Simeon & Levi their fact, B [...]da, & alij ip­so antiquiores? Nicholaus de Lyra. Musculus in Gen. 34 Pellican. ibid. not to the meanes was vsed. But graunt the answere fits not, (which yet is some ancient and late writers,) wee adde. If shee did not well, that hindreth not, but it may wel be read, vnlesse we deny reading scripture, because Rebecca her fraud, Noë Lot, and other the Saints of God their infirmities are laide open. Iudith alleadged an example was true, but not true­ly applied. So doe the disciples, when they cal for fire from heaven,Luk. 9.54. as did Elia: why did Elia cal for fire, as they did? Yee know not of what spirit yee are: they that lay on their beds of ivorie, reching, & stretching themselues al along, eating the lambes of the flocke, and calues of the stal, invented to themselues instruments of Musicke like David. Why did David so?A [...]os 6.5. So they say, yet that impaireth not the truth of the history, but proveth they held the truth in vnrighteous­nes no better applying it. Because either of them did this, shal we not read that in the Gospell, or this in the Prophet? Admit Iudith did amisse, that is no reason, but we may read what shee did. So sleight an answere may fit so sleight an obiection. The learned Mr. Chark impugneth not what we defend. Be the fact of Iudith otherwise then lawful, yet not vnlawful is it to set downe what she did, which that chap­ter only so doeth, not mentioning one way or other, that shee did wel, or ill: concerning this book of Iudith, former [Page 111]times haue thought it praise-worthy, and the auncient doe presse the example of this holy woman in diverse places. Looke Ierome vpon Sophonie and others of the ancient.Hieronim pras­in Sophon. Est liber, pul­cher, bonus san­ctus, vnlis à no­bis Christianis benè legendus, &c. Luther pręf. in Iudith germanicè ver­sae. Pro huiu [...] libr [...] lectione assign [...] ­ta est hebdom [...] ­da 4 [...]. mensis Septem. Qua vtinam sacra­sancta oraina­tio a relligiosis servatae suisses. &c. Pellican in proaem. Iudith. A­mong our late writers, Mr. Luther commends the booke. It is a good, holy booke profitable to bee read of vs Christians: for the words which the persons speake are to be vnderstoode, as words which a holy Poet or Prophet speaketh by the holy spi­rit &c. Comadus Pellican so often remembred over, & be­side the great liking he taketh to the booke, approveth of the course is taken for reading it publikely in the 4th. week of the moneth of September, VVhich holy, and sacred ordi­naunce woulde it were kept of those persons, that woulde bee thought relligious. An ordinance holy, and sacred in others, how much more in vs, that propose it in a knownlanguage for a more publike good. So as we note, neither the booke so generally to be condemned, that it may not publikely be read, nor that order to be misliked which is holy and sacred.

CHAP. 15. Ecclesiast. 1.4. &c. 24.12. See their reasons.

THe obiections vrged out of Eccles. 1.4. &c. 24.12. are both like Pharao his dreames, 2. in nūbring, one in sub­stance, That in Eccles. 1.4. [...]. thus wisdome hath beene created before all things, and the vnderstanding of prudence from e­verlasting. The other in Eccles. 24.12. He created me frō the beginning.

And doth Ecclesiasticus speake of Christ, there is all the doubt? They that thus dispute take that for granted, which is in question.Petitio prin [...] ­pij. But if Iesus Christ be not meant in that place then is the application in vaine, and their slaunder in vaine & they are foūd false witnesses against that sacred author. For they haue testified of him that hee said of Christ (Hee [Page 112]was created,) whereas the authour said it not. And that he said it not appeareth by circumstances of the place. For there is speech not of the personall wisedome of God it selfe, but of our wisedome, which is the knowledge of God, vvhi­ther by the law, or gospel created in the soules of men. For in the first chap. v. 5. He sheweth that the worde of God is the fountaine of wisedome, and the everlasting commaun­dements are an entrance vnto her, v. 7. Vnto you hath the doctrine of wisdom beene discovered, v. 10. He hath pow­red her vpon al his works, and vpon al flesh: so likewise ver­ses 14.15.16.20.22.23.24, &c. In al which places appea­reth what wisdome is mentioned, not that which is the e­verlasting sonne of the Father. In the 24. of Ecclesiasticus, her praise is set out in these words, All these things are the booke of life, and the covenants of the most high God, and the knowledge of the truth, and the law that Moises in the precepts of righteousnes commanded for an heritage vnto the house of Iacob, and the promises pertaining vnto Israel which compared with the 11. and 12. verses, sheweth that this wisdome is to be vnderstood of the law of God written in the heart of man, and after published in tables, Created before the world▪ because God decreed before the founda­tions of the world were laide to indue men with the know­ledge thereof. But giue them their saying that Ecclesiasti­cus by this wisdome meaneth the wisdom of God,Create [...]vi est sa [...]ere ex nihilo sed prasicere, & cen [...]tu [...]t [...]e, vt create rezem, & magistratum. Athanas. lib. de decret. Nicaen. Synod. Eccles. cap. 7. [...]5. c 10.19 c. 11.16. ca. 44.2. the ever­lasting sonne of the Father. Were some as busilie imploied in reading the ancient writers vpon occasion of this argu­ment, as they are vnnecessarily graviled in a causelesse re­proose, they might know that the word (Creat) in this place is not to make of nothing, but to set over, and to ordaine, as when we say to Create a king, or a Magistrate. So Athanasius taketh it in his booke of decrees of the Nicen Synod, as also [Page 113]appeareth Eccles. 7.15. c. 10.19. c. 11.16. c. 44.2. Secondly the same father observeth in his thirde sermon against the Arrians, Jd serm. 3. con Arrianos, Cyril thesan. l. 5. c. 6. and Cyrill in his fift booke of his treasure c. 6. That to Create, beget, and make, are indifferently put one for ano­ther in Scripture, and the circumstance of the place must giue light how far forth to be vnderstood. Wherefore be­ing said, that wisdom was created before God did any thing, [...]. yea from the beginning ver. 12. and before the world it is e­vident that (created) must be taken for (begotten) which is the very worde vsed in the fist verse. I am come out of the mouth of the most high, first borne before all creatures. Nazian [...]rat. [...] de th [...]ob [...]. And if before al creatures thē surely not a creature it selfe. Thirdly the same Athanasius, and Cyrill in the places afore quoted, Secundum for­mā servi Aug. de Trinit. lib. 1. cap. 12. Accipiendum est ve [...]bū Ge­nuit. de Deo fi­lio, Creavit an­tem de eo, qui formam servi suscepit Basil. lib. 4. in Eunom exponens [...]lind Dominus crea­vit me. Huar. lib. de Synod. Ex creations accipitur im­murabilitas pa­tris, ex genera­tion [...] vnitas na­turae in patre, [...] filio Aquin. par. 1. art. 3. ad 4. id. contra Gentes lib. 4. cap. 8. and Nazianzen in his 4. oration of Divinitie applie it to the humanity of Christ foreappointed of the father to be vnited vnto the godhead. To the like effect St. Ambrose in his crea­tise of faith. Not much otherwise St. Austen after the form of a servant is said, the Lord created me; St. Basil writeth this word (he hath begotten) is to be taken and vnderstoode of God the Sonne. And the word, he hath created, is to bee interpreted of him that tooke vpon him the forme of a ser­vant. Fourthly, Hilarie in his booke of Synods a little after the beginning. Because neither words, Generation, nor Cre­ation, sufficiently expresse the production of Christ, there­fore both are vsed, and yet singly apart they are but words of imperfection, that one may supply the others want. Ge­neration because of the same nature of the father, and the Sonne. Creation because of the vnchangeablenes of the fa­ther. To be created, therefore is to be fore ordained & ap­pointed of old to be vnited vnto the creature, but not to be a creature, as if produced of nothing, which creation is pro­perly. The production of the sonne is in such manner, that [Page 114]it receiveth the substance of the father, and so that produ­ction may bee called generation, but as it is without ani [...] change, or alteration, which is not so in vs, therefore of some called creation. Both these names vsed, and al little e­nough to expresse the godhead, & manhood vnited in one person. And when al is done, it is rather a shaddowing, the a liuely ful expressing. As for those that colourably take it offensiue to say Christ was created, and purposely stumble, where they may tread with an evē foot, may it please their modestie to heare farther, how generally it is received by those (we are perswaded) that knew how to write on this argument. [...]. Greg. Nazian. Quod adver­bun attinet creator quod ad hominen creatura. Aug. Ep. [...]7. Nova & inau­dita conventio, &c Leo de Nes Mul [...]i timore [...]repident, &c. Hier, [...]n Eph. 2. Apostolica fides scis in quae dis­pensatione tem­poris Christus creatus Hilar [...]. E [...]si Christus s [...] cunlum homi­ne [...] dicitur creatura, non tamē simpliciter, &c. L [...]md. 3. d [...]. 11. Gregorie Nazianzen thus. He that is, is borne, & vncreated is created. The Latin verses sound in like mā­ner, Christ borne supernaturallie aboue all nature, & created after an vncreated manner. For so the ancient fathers tho­rough want of proper words sometimes speake of the sonne of God taking our nature vpon him, not intending to call him a creature, as he was the everlasting sonne of the Father. St. Aust [...]n in his 57 Epistle. As concerning the word he is a crea­tor, as touching man hee is a creature. A new and a strange covenāt (saith Leo) God who is & was, is become a creature. St. Jerome in Ephes. 2. Many tremble (saith hee) for verie feare to say Christ is á creature. But wee proclaime it, as not fearing who heare vs. VVe proclaime it is no danger at all, to say Christ is a creature. Hilarie whom wee mentioned afore, delivereth is thus. The Apostles faith well knoweth in what despensation of time Christ was created, and in what eterni­tie bornè. The fathers of the Greeke Church hold it brieflie, as it were in this riddle: In an vncreated māner vncreated, as he was, he was created. Peter Lumbard in his third booke. Although Christ as man bee called a creature, yet not simplie, but with addition to be called, and named a creature. Among [Page 115]our late writers Iacob Grinaeus vpon the Coloss [...] writeth of Christ, hee is vncreated in respect of his godhead, [...] spect [...] dei [...]th. [...] bu [...]. imanitatis Iacob Grin. in. Colos. 2.16. pag 61. Creatura est Christus, qui a &c. Zanch de tribus Elohim. lib. 3. cap. 2. Non [...]e invol­vo libri, ne tra­ctatus, videa­tur esse diffusion Ambide fid. l 1. cap. 7. Sermo fit nō de sapientia perso­nali ipsius De [...] ­sed, &c. Zanch. de 3. El [...]him. [...] cap. 8. but created in respect of his humanitie: Zanchius intreating of Christ. He is a creature, because the worde became flesh. Not a crea­ture because all things are made by him. Much more might bee brought in proofe hereof, but as St. Ambrose vpō like occasion these may suffice. I wil not wrap my selfe vp in in­finite allegations, least the treatise grow to great.

I, but many instances are given, that wisdom is taken for the second person in the Trinitie.]

Were there, as many mo, yet al are answered afore. And the instances are farre more, that wisdom is taken for the singular grace of God in beautifying the soule of man. Vn­to which interpretation Zanchius vpon mature deliberatiō doth rather incline, as appeareth in his treatise of the 3. per­sons the third booke, & 8. chap. Proofes he brings out of Ec­clesiast. which are mentioned afore, Eccles. 1.10. & 24.26.

In divers verses of the Chap. it appeareth that wise­dome is taken for the sonne of God.]

It is no strange thing, that one, and the same worde may both waies bee interpreted in one, and the same sentence, much more in one, & the same chap. as in Math. 8.22. Let the dead burie their dead. So Rom. 8.3. By sin condemned sin in the flesh. As also 2. Cor. 5.21. And therefore wisdom may beare both waies, as alreadie hath beene exemplified, and no daunger at all. Whither for Christ, or for his gra­ces in vs, if for Christ either his humanity, or his office. If for his graces in vs, God giving an vnderstanding soule fur­nished with wisedome, and knowledge from aboue. None of all these offensiue, and one of these we may vvell vnder­stand it to be.

CHAP. 16. Ecclesiast. 46.20. See their reasons

Not Samuell but Satan, &c.]

Men acquainted with cotroversies of this time wel know, that this question of Samuels selfe appearing, or not ap­pearing is countenanced with learning, and good probabi­litie. Wherfore to cut of the arguments, that are brought to and fro, we thinke it the best way to affirme of this histo­rie, what we doe sometimes of Canonical scripture where things are delivered probably in the streame of an opinion cōmonly received,Res omnes in script. ex vul­gi vs [...] 2. modis appellari solent a [...]ae quidem [...], [...]d est prout res sunt ex veritate, a­ [...]iae veroir [...] ex opi­nione. Iun pa [...]al. lib 1. Paral. 3. Loqui [...]ur secun dum opinionem Saulis, &c. Lavat. 2. part. de spectru, ca. 8. Mirum non ani­madverti, &c. Jun. con. Bil­contro. 2. lib. 4. cap. 11. Joh. Drusius in Ecclesiast. c. 46. the author grounding himselfe in some circumstance vpon a generall fame, as Mr. Iunius well ob­serveth: All things (saith hee) in scripture thorough the vse of the vulgar sort are two manner of waies stiled. Some true­ly as they are indeed, other some not so exactly, but vulgarlie, as they are commonly taken. So may the words of the author in this place (Samuel prophecied after his death) beare a kinde m [...]erpretation drawne frō the general voice of those times, and the opinion of Saul and the Witch then general lie curiant. And so the conclusion made, as wee speake (quoad hominem) sufficiently forcible in respect of them, & their age: M [...]rvel it is saith Iunius, Bellarmine observeth not Samuels shade is called in a popular stile by the name of Samuell, &c. This a safer and easier conclusion rather then any other, that shal altogither condemne it, which verie councel Ioh. Drusius giveth vpon that verse. As for the cē­sure D. Fulke makes is more sparing▪ then theirs that alledge him. For this is it you quote, The son of Syrach (seemeth) not to be directed by the spirit of God, (seemeth not) more (be­like) he saith not, and more hee needed not.

D. Fulke in the preface of his booke against Martin, fol. 77. saith, where as we refuse the bookes of Tobie, and Ec­clesiasticus for Canonicall scripture it is not (as you say ridi­culouslie) because Luther, and Calvin admits them not, but because they are contrary to Canonicall scripture.]

The Doctor [...]is reply is not to be misliked in making the defence he doth. For [...] were iustly ridiculous, if we should refuse, or receiue truth respectiuely, because of [...]e [...]s per­sons. And [...]ough others things may bee in those bookes of T [...]bie, and Ecclesiastic [...]s thought contrary to the wo [...]e of God, yet these alleadged we finde not so. Arguments wee acknowledge more forcible then any here mentioned, to separate them, as we doe from being held Canonical. Con­cerning Ecclesiasticus how reverently all learned in former ages haue thought, to mention at large were to burne day,Eccles [...]a [...]i [...] qui Jesus [...]ly S [...]ich inf [...]ri [...]. [...] [...]lli [...]. pref­ [...]n versio [...] Leonis J [...] of [...]ill su [...]i [...] [...] Eccles. Iesu Sy­r [...], [...] quod [...], qui [...] &c. [...]estiean pref [...] A [...]. Est [...] sa­ [...]ra christian [...] [...] in [...] fuit, [...] praf in Eccles [...] Drusi [...] [...] quib. per [...] As [...] Epis [...] [...]. men of sincere religion in these last times may bethought fitter witnesses: Bullinger hath these words, Ecclesiastious, who is intitled the son of Sirach hath many things in commo with the Proverbs of Salomon, but that this is more full, and hath lesse difficulties, &c. Pellican thus, For the bookes of VVisdome and Ecclesiasticus, there is no doubte but they may and ought to be proposed withall the rest in our schooles, and churches, and that with exceeding great profit. The same partie in his preface vpon the booke it selfe. It is a true and holie Ethicks serving to instruct Christians in morrall pre­cepts. The truth of the doctrine here in is more cleare & sure, then neede, or should depend vpon mans authoritie: and how­ever it be not Canonical with the Hebrews, yet is it an Ecce­siasticall booke, & was alwaies in vse withal Saints, to teach holy manners, to instruct Gods Church to every good worke, and as a quiver or store house of Catholike doctrine. The cō­mendation Iosephus Scaliger and Ioh. Drusi [...]s giue, appea­reth [Page 118]by their Epistles one to the other, and among notes Drusius hath expreslie made vpon that booke, all which we holde necessarie for these times to bridle their iudgement that ride post al on the spur leaving behinde them that soft paced moderation, which alway much tempereth over ha­sty quicke censures.

CHAP. 17. Baruch. 1.2. See their reasons.

IF a divers cōputatiō of time might worthily convince of irreconciliable contrarietie, the Canonicall Scripture should not bee free. For it reckoneth diverslie, and yet without errour, because in a diverse manner, taking a rise higher, and lower, els in deed could it not be cleare. Were a difference of time in cōputation such a dangerous point, as that the truth faileth vs, where we faile to proue it, Chro­nologie must be their studdy, who poore soules know not to account times more then the Psalmist speaketh. Man go­eth forth to his labour vntil the evening, &c. Quotations here given, 2. King. 24.28.29.30. Imply either so many se­veral Chap. or so many several verses of that 24. Whither of them we thinke, we thinke amisse. For neither are there so many Chap: in that second booke of Kings, nor so many verses in that 24. Somewhat in the 25.8.9. verses, where it is said the 19. yeare of King Nabucadonozer, which in the second verse of that Chap. falleth in the 11. yeare of Zede­ [...]hia, where the 11. and 19. yeares are more at ods in shew, then the 5. and 11. yeare, yet no contrarietie; because the number, as it is divers, so the account is. One reckoning Zedechia his time, the other Nabachodonezors Raigne, which Iunius comparing with Ieremie. 51.59 findeth the 4. yeare run, to be the fift yeare running (in Baruch) after [Page 119] Iechonia was carried into Babylon.Eris intellige [...] ­dum ignem à Chaldais subi [...] ­ctum fuisse, &c Iunius in Ba­ruch. 1. [...]. At which time wee may vnderstand a fire was begun by the Chaldeans, but that ex­tinguished, the towne was kept safe, and then some 7. yeares after wasted out-right. Such probable answers may wel sa­tisfie needlesse obiections.

CHAP. 18. In Baruch. c. 6. A copie of the Epistle, &c. See their reasons.

IT might be said (sent by Ieremy) because not the Authen­ticall it selfe, but only translated, or a copie, as the super­scription witnesseth, therefore not esteemed other, then Apocriphal. Notwithstanding so far forth, as agreeable to truth it may be receiued, and held for a truth. Jnregarde whereof, as also because annexed to the prophecie of Iere­mie, the fathers cal it by the name of Ieremy, as St. Cyprian, Cyprian s [...]. de ora [...]. domi [...]. Hilar. praefas. com. in Psal. Ambros [...] de pa­niten. li. 1. èa. [...]. Basil in E [...] lib. 4. Chrysost in or [...] quod Christ [...] sit Deus. Aug. de civ. d [...] lib. 18. cap. 3 [...]. Cum. Alexan. [...]ed. lib. 2. cap. [...]. Hilarie, Ambrose, Basill, Chrysostome, Austen. Others as Clem. Alexan paedagog. lib. 2. cap. 18. and Ambrose de fide lib. 1. cap. 2. cal it divine scripture. All authorities of the ancient councels, and others to this purpose wee alleadge not. For that were infinite. [...]t it more then seemeth those holymen, that penned the communion book, proposed before their eies these aforenamed, and many more for a dowd of wel advised godly witnesses in reverencing this booke, and therefore in retaining the vse thereof appointed it at times to be read in publike as we doe.

CHAP. 19. Baruch. 6.2. See their reasons.

THis, and the former obiection some made in the confe­rence had with them, as also some other exceptions, which as occasion shal serue wil appeare in reading. This we answere in general, and more particularly. Jn generall [Page 120]their negative that thus vrge m [...]y be thought verie ventu­rous. For Pellican saith in an expresse affirmatiue, Ten yeares may be called a generation.Decemanni ge­neratio dicinos­sunt. Peslican in Bar [...]ch [...] 6. But grant we the word (Generation) is not taken in the old Testament for so few, as ten [...]e [...]res, which men of great re [...]ding in scripture doe de­ny [...], follo Pellitan doth werth [...]tno argument to impeach this plate. Because the question is not whithe [...] in any p [...]ac [...] ­els it beso, but whither it may be taken so here. If so it may, then what is said to the contrary inforceth not a contrarie­tie to Gods word, which is, or should be the proofe, if men will bring fit proofe to any good purpose. This is once, le [...] suspition busie her selfe as much, as shee can wel intende the subtance, Rem & argu­mentū ducimus noness [...] inutile, Iun. in B [...]uch. cap. 6. Quae curiosio­ribus inquisito­ [...]ibus minus quadrare vidē­ [...]r, &c Pellicā in proaem Baruc. Quiae nihil pre­ter prophetarū alioruns s [...]nien­ [...]ias d [...]oet, &c. Ab Ecclesiasti­ [...]is patribus ab [...]posiolorum temporibus, & in Ni [...]eno con­cilio leg [...] in Ec­clesi [...] con­stitu­iunest, &c. Ex quo libello &c. [...] Juns, &c. and argument of this booke is not vnprofit able. It containeth some things which seeme to curious priers lesse agreeable to scripture but to the simple honest minded, that rather seeke truth, & fruit then after words, it is convince [...] to containe nothing dissonant from scripture. And because it teachet [...] nothing beside the sentences of other Prophets, that it seemeth an abridgment, or collection out of the law, and the Prophets, and agreeable to the sacred Canons of holie scrip­ture, therefore it hath beene appointed by the Ecclesiasticall fathers, ever since the time of the Apostles and by the Nicen councell to be read in the Church, with the rest of the Agio: graphill or holy Scriptures. Out of which booke St. Austen, and other Doctors of the Catholike Church are no whit abasht to draw reasons and arguments, which as they availe not a­gainst obstinate Iewes, (as doe not many Canonicall books, yet can they not contemne it, acknowledging therein a propheti­call stile, not abhorring from the phrase of Ieremie. And thus much is avouched by some whose eie is Eagle-sighted to finde out the tracke of any the least apparant falshoode. More particularly wee tender our defence thus. First it [Page 121]might be a certaine number for an vncertaine, as Lev. 26. 18.21.24. Secondly, Consuetude [...] ­nium gentium certum n [...]mner [...] capiendi pro in­cert [...] Pellican in Baruch. c. 6. if 7. generations do in some mens chro­nologie signifie more then 70. years, yet sorrowes account is alway of the largest, and with the most. ô that my griefe were well weighed, and my miseries were laide togither in the ballance,Iob. 6.2. [...]. for it would now bee heavier then the sand of the sea. 3. Jn chronologie men diverslie reckon as Act. 13.20. of the iudges government, and Saul is said to reign 40, yeares, whereas in looking backe to the history of the king [...] it is cleare that Samuell is vnderstood. So in numbring 70. soules, Act. 7.14. in Gen. 46.27. but 65. soules. Fourthly 7. generations may imply so many changes, and courses in a mans life by so many tens, or decads of yeares allowing as the Psalme doth 3. score yeares and ten for the life of man.Psalm. [...] Fiftly, in these 7. generations here mentioned, vnderstande we fiue complet, the other 2. exclusiue, the doubt is soone answered. The like is in other places, as Math. 17.1. After 6. daies Jesus took Peter and whereas Mark. 9.2. Six daies after Jesus tooke Peter: St. Luk. 9.28. hath it came to passe about an eight daies after. The first, and last are reckoned for none. So in seaven generations the first, & last for none, by which reckoning 14. yeares make vp a generation. And where so many interpretations, and every of them may in­treate our peaceable thoughts without iniury to the truth the age present, and to come, wil iudge we haue no knovv­ledge, if we are ignorant, or no loue, if we acknowledge not so much, as we ought to know.

CHAP. 20. Daniel cap. 14. See their reasons.

FAbles though some call these additions to Daniel, and a­mong the rest that 14. Chap. here alleadged, yet that is [Page 122]not the reason, why it may not be read. For Iothams fable, Iudg. 9. is received. How the trees went forth to anoint a king, and said vnto the Oliue Reigne thou over vs, &c. Jn writing for this, and the rest before questioned none vvill take that we indevour to proue it, or them Canonicall, (let that be the care, and labour of others whose error it is) but to shew we regard it in many respects, partly for that the ancient, such as were immediatly after the daies of our Sa­viour account of it, Tertullian, Origen, Cyprian, &c. partly for the argument,Historiam hanc argument [...] piā [...]sse agnoscimu [...] Iun. in Dan. 13 De hac historia idem iudicium ac de superi [...]ri faci nus. Jd. 14. Susannae hone­stissinae foeming piam at{que} vtilē historiam eccle­sia catholie [...], &c. Saluberrima est & omnino con­formis doctrinae sanctae, &c. Pellican in illud [...]ap. which the learned Iunius, holds to bee a godly historie, and of the next Chapter the like iudgement is given: Conrad. Pellican writing of the historie of Susanna so much commended in ancienter memorie determineth the point thus: The Catholike church hath decreed ever since the times of the Apostles that the godly, and profitable histo­rie of that most vertuous woman Susanna shoulde bee read in the Church among Ecclesiasticall bookes, as the rest but of les­ser authorit [...] [...] [...]he Canonicall. This tract is not accoun­ted in the Canon but is very holesome, and altogither confor­mable to holy doctrine containing (No doubt) but onlie of the time. Jn Arithmeticke of nothing commeth nothing, yet where No doubt is how many doubts are made. But as the Psalme speaketh, they feared where no feare was, so now a daies mē are disposed to doubt where (No doubt) is but only of the time. When St. Ierome excepted against these parts (now in question) annexed to Daniell, Ruffinus is not be­hinde hand to tell him as wel of it. The body of the old Testa­ment containing the said Ecclesiastical books Ruffinus tear­meth,Jnstrumentum divi [...]um, &c. Ruffinus invest [...] in Hieron. A divine instrument, & the pawne of the holy Ghost, which the Apostles delivered to the Church. Afterwards he charged Ierome farther, Is it not a robberie whē some things are cha [...]ged, and yet men will say they correct an error. For all [Page 123]the historie of Susanna, which was a patterne of Chastity to the church of God is cut out, cast aside, and neglected by him. The song of the 3. children which is song in the Church of God most of all vpon solemne feast daies is quite scraped out of his place by him. Anone after particularizing his speech he proceedeth, And the whole church throughout the whole world, either of them, which are in their body, or of thē that are gone to God, whither they vvere holy confessours, or holy Martyrs all these and others that sung the song of the three children in the church of God, were deceived, and sung false tales. St. Ierome vnderstanding what was returned him by Ruffinus, answereth what hee writ was not his owne minde, Non quid ips [...] sentirem, &c. but in the person of the Jewes whom also hee woulde haue refuted, but his leisure served not. And as occasion was evē in his 41. Epistle to Ruffinus, so doth he,Hieron. Ep. 41. ad Ruffin. Idem Epist 22. ad Eustochium. Epist. 22. to Eusto­chium make great vse of those examples, Abacuck feeding of Daniell. The like may be observed in other the ancients for that other of Bel, and the Dragon. Nihil m [...]ra [...] impij Iudaei i [...] ­dicium & san­nas Pellican i [...] reliquias ad 3. Dan. ex Theod. These parts that are taken out of Theodotion read with discretion may proffit much, as for the Jewes, our resolution must be as is that of Pellican. We weigh not the flouts, and scoffs of the wicked Jew. Howsoever might we grant all these places contrary to the word of God, yea as a third paper afore termes them blind, and false Apocrypha, yet surely a man, that loveth the peace of Gods Church, and wel considereth how our con­gregation hath an eie to the measure of obedience we per­forme to Christian godly authority, might haue read these chap: at the time appointed, & withal shewed briefly (but with great moderation) what verses in such and such chap: some now, & at other times heretofore did any way doubt of. And yet because the Church alway read them, & found them verie fitting for instruction in good manners, there­fore [Page 124]now [...]l [...]o the same order being retained continuall [...] & withal generally, it was not for any private person, & ther­fore not for him peremptorily to break. They are profitable, and may well bee read in the Church, V [...]iles su [...]t A­pocriphi, & le­gi quidem in Ec [...]lesi [...] po [...] & sas est exil­ [...]is etiam su a [...] ­re d [...]cumenta, quanten [...] cum Canon. consonāt cons Helu. sect. 2. art. 4 & 6 pa. [...]0. & 13. yea also it is lawfull to take from them doctrines so far forth, as they are consona [...] with the Canonical. So writes the confession of Helveti [...] should a man (not able to salue these doubtes proposed) spare reading these Chap: because of offence to his owne soule, and insteede of them read some other in the old, and new Testament, not otherwise disobedient to the govern­ment of the Church, it may well be thought he should no­ver haue beene molested. Yea wee dare boldly challendge any one of them all. What one for the time these petty cō­troversies haue beene on foote, that was ever cited, or indi­ted for only varying a chap: and supplying it by another? But we know, they cannot name any. So little cause had they to complaine at this time, whither you consider the words or the interpretatiō, or the practise among vs, which reiecteth from reading in the church the 3. and 4. booke of Esdras, the first, and second booke of Machabees, as in examining, halfe an eie may plainly discerne, as also in ex­presse words authoritie giveth vs power to change some one or other chap: [...]illes t [...]m 2 that fals in order to be read vpon Sundaies or holy daies, with some other of more edification as appeareth in the Admonition to al Ministers Ecclesiastical. Thus ha­ving gone over the particular instances men bring, vvee come forvvarde to the generall grievance they conclude vpon.

CHAP. 21. Because Apocrypha are called holy scripture. See their reasons.

AS if here vpon comparing the book of common praier with the booke of Articles, we would infer the Apo­criphall to be Canonicall. Wherevnto wee answere that they are called holy Scripture in a signification at large because the subiect they intreats of is God his loue, power, [...] Hieron. our sanctification and obedience to him.Fa [...] est ex illis sumere docum [...] ­ta quatenus cū Canonicia conso­nant Helves. confes. vt in su­periori capi [...]. And they may be held Canonicall holesome doctrines being thence deduced though not simply of themselues, yet wherein they agree with the Canon, as also because they may serue, as they alwaies hererofore haue done for a rule to direct, and order our conversation aright.

CHAP. 22. Because some excellent bookes and vpon a great penaltie forbidden, &c. See their reasons.

WHere is any penaltie, any great penaltie? Or hovv appeareth it our Church forbids them to be read? Ingen [...]lt to [...] erbis Christia­nus & [...]ivatus est se factū ess [...] Arrianum Hie­ronim. advers [...] Luciferianos. As Hierone against the Luciferians: So may we say, our lit­tle world Great Brittaine, may wonder shee is become thus suddainly popish, and that so strangely, as having alway al­lowed, defended, cōmanded the reading of the Scriptures, expounding, interpreting, shee is now held as a punisher of them, that read these Chapters. What vntruth is it they will spare to speake in huther muther, and vnderhand, that dare thus vntruely slur paper, to their owne shame.

For first the genealogie of Christ is read, and if at anie time to be spared because of other dueties, that presentlie come in place, the wisdom of a godly discreet Minister may with good commendation easily determine. Secondly, as concerning the genealogie, the Canticles, the Chronicles, & the Revelation doe they not, may they not, vse they not to paraphrase, expound, interpret, and take their text from [Page 126]forth of any these bookes, either by way of set lecture, or o­therwise? Thirdly, know we not some wedded to their will, in these their wilful opinions beeing at times to expound [...] St Math. and St. Luke, when they come to the genealogie overhip the places, pretending they are a ranke of harde names, & make not so much for edification? Yet this they commit themselues, and condemne in our Church calling it blasphemous, for so the second paper in the second para­graph from a hot firie fierce zeale spareth not to write. And to returne the author thereof his own words,Pates prima fronte blasphe­mia, Hieron ad Ctesiphon. Sententias ve­stras prodidis [...]e superâsse est. Id adver. Pelag. [...]p. 4. as St. Hieron to Ctesiphon, so we to them, vpon the first appearance there is manifest blasphemie, neither shal there neede any other cō­quest then the sentence it selfe, which no sooner is discove­red, but assoone confuted. Therefore are they inexcusable whosoever they are. For they that condemne doe the same things. Fourthly, haue we not seene in our time, which is but yesterday in respect of the generations afore, some ad­venture in such corrupt manner to speake of Christ his ho­ly mariage with his Church, as if they would reade some wanton,Observandum est, quod minus in hunc libellū, &c. Lamb. A­venn: in prolog. C [...]tie. idle, amorous pamphlet? Jt is to be observed, saith Lambert Avennion: that wee must dare lesse to breake in vpō handling this booke then any other booke of the holy scripture. Fiftly, for the Chronicles, who knoweth not the bookes of Kings containe the same argument, which beeing appoin­ted to be read in publike, proveth that we admit the history of the Chronicles to be read. But ill wil never said wel. Sixt­lie, for the Revelation, may it not seeme strange, that many chap: beeing expreslie appointed, yet some men, as if they had made a league with falshood, threap vpon our church the contrarie?Quo [...] [...]ba [...] mysteria [...]. Jt is not so much read in deede, because so many words so many misteries, & the fulnesse of time much helpeth the vnderstanding of that booke. And in a godly [Page 127]discretion we thus deale,Non quòd n [...] ­garent esse Ca­nonicam, sed quod non put [...] ­rent per illud tempus expedi­re, vt legeretur populo, ex co n [...] maro exceperūt. prout delectus in proponendis scripturae libr [...] habendu [...] est Iun. con. Bel de prob. dei l. 1. c. [...]. as Mr. Iunius speaking of the coū­cell of Laodicaea, and those ancient times, which receiving al the Canonicall scripture, as we do, yet read not all alike in the church, as namely not the Revelation, nor Apocalips (vvhich some challendge vs for) not that they denied it to bee Canoni­call, but because at that time they thought it not fit to be read vnto the people, they excepted it out of the number of the rest as indeede a choise woulde bee had in proposing the bookes of Scripture. Would a choise be had, and by whom is it most fit, by some one; or by our whole Church?

Another in certaine demands makes this briefe. I demand whether any part of the Canonicall scripture can bee lesse edifying then some part of the Apocrypha, which containeth manifest vntruth.

Some part of the Canonical scripture may be lesse edify­ing then some part of the Apocriphall, whose sentences the fathers quote, sometimes calling them by the name of ho­ly scripture because otherwhiles it speaketh of our duety to God, his loue to vs, and of our duety to our selues, and one to another. For such commonly are the Canonicall politi­call, morrall, theologicall holsome instructions, whereas in some parts of the Canonicall scripture diverse Chapters are spent, which either for ceremonie, legall purifications, Confes. har [...]. sact. 19. obser. 1. ad Helvet. po­steriorem. & the lawes of Iewrie are not necessarie for vs: so Leviticus, &c. which are the word of God, but doe not necessarily binde vs; whereas lessons, & instructions in the Apocriphall do, not by any power of themselues as in their truth particularlie handled in several chap: but comprised generally in some of the Canonicall. Secondly, Quata [...]us [...] Canonic [...] con­sentiunt confes. Helv. vt ani [...]. in these bookes called Apocry­phall some chap: prescribed may be of more vse, then some Canonicall, because of the plainenesse in them whereas in [Page 128]these, divers misteries, & the ful meaning is not throughly agreed vpon, neither can yet bee. Such is the booke of Re­velation, and of the Canticles. Thirdly, in genealogies, & such chap: as haue that argument, vse may be, and is acknow­ledged, but not that vse so expreslie for sanctification, and holynesse, as craue the bettring of our liues, rather then the making vs know much, not to so direct purpose, as the [...] ­ther. The equitie of which speech drew M. Luther, to pre­fer (as our communion booke doth) some divine bookes be­fore others: whither primarily Canonicall, or by application agreeably Canonicall. [...]bo [...] p [...]af. in Nov. Test. Co [...]hl. l. de scrip. & Eccl. author. cap. 3. & in s [...]p­ticipite, cap. 5. Nō quoad sub­santi [...]m veri­ [...]t [...]m & grati­ [...] sed quoad m [...]dū [...]adendi, &c. Iun. con­ [...]el. de verb [...] dei lib. 1. cap 6. Regula Regula­ [...]. He (but vniustly) taxed by Cochla [...] for preferring Paul, & Peters Epistles before the 3. gospels of Mathew, Marke, and Luke, so our service booke in ap­pointing some, rather then some, Apocryphall, rather then Canonicall, not for the substance, truth, and grace, which we confesse to be in the Canonical, but for the manner of delive­rie and application to our vse. And therefore howe ever an offensiue speech to prefer vntruth before truth (for that we cōdemne) yet that, which is vntrue in some particular, may otherwise having much truth in it bee worthy of re­gard, and in that respect being agreeable to Canonical, doe no iniurie to Canonical, more then timber, that is fitted to the squire, or that, which is ruled to the ruler. Wherefore men that make these demands may be intreated to deliver the termes thus to their own contentment. Some part of the Canonical may be lesse edifying, then some other though Apocryphall in name. Because in particulars, when it com­meth to reading such and such verses, and chapters are ei­ther expreslie Canonicall, or by necessarie consequent, or no way contrary therevnto vpō iust examinatiō dilligentlie, & faithfully made therin. But proceed we, for they haue not yet done. In the second paper we finde their cōplaint thus.

CHAP. 23. Prophecies, histories, &c. called Epistles. See their rea­sons.

Mr. Theodore Beza in his replie to Castalio. Cum de re con­stat, &c. Bez in defens. translat. adver. Castal. pag. 437. VVhen all parts are agreed in the thing, and words haue beene of long cō­tinuance with al men, whence commeth this desire of novelty, and new fanglednesse, but from a foolish, and ambitious wit? The word Epistle hath beene vsed time out of minde in this manner, as we doe, and when there is no question about a matter of substance,Quos penes [...]r­bitrium est, & ius, & nroma loquendi. Horas de art [...] potlic [...]. we fall a quarrelling about a terme of circumstance. The word (Epistle) is as everie word els a terme of art beholding to such, as may be thought in these points Maisters of their art. This we must confesse if vvee obserue ought, that words in respect of our vse are diverse times diverslie imployed as (Anastasts) a Greeke word ta­ken for the resurrectiō, was not so in times past, [...]. but for the vtter overthrow of a place, or the inhabitants.Nature. [...], 2. Pet. 1. [...]. Nature ta­ken for the very substance, and nature of a thing, yet some times for an accident, or an accidental qualitie, as in Saint Peter, where it is said we are pertakers of the divine nature. [...]. So the word (Somatic [...]s) Colos. 2.9. In whom the godhead dwelleth bodily (that is) personally. Secondly, by this worde Epistle the Corinthians are called,2 Cor. 3. [...]. yee are my Epistle &c. able to commend St. Paule sufficiently. Why did not some in those daies tell the Apostle, as these tell vs now? That to stile a whole Church by the name of an Epistle, is contrarie to truth, and a good conscience. Rom. 2.16. Yea St. Paule his gospel for the matter, was for the forme an, Epistle: none thē was so quick witted, as to returne vpon St. Paule. He was much over­seene, that contrarie to Gods word (for that is stil the que­stion) he would giue contrary names. Thirdly, the vvhole [Page 130]scripture of God is called other whiles, and the name ap­proved without controle,Epistolae sunt à Deo missae, &c. Chrysost. in 2. Thessal. 2. Quid est scrip­tu [...]a sacra, niss quaedam episto­li dei omnipo­tenti [...] ad crea­turam suam? Greg. mag. lib. Epist. 84. Eadem est ratic roti is, & partis in homogeneis 1. de coel. cap 1. Cor aut cordi a­nalogun Arist. de hist. animal. [...]. Jd de anima lib. 2 cap 11. Gen [...]2.8. [...]. Cor. 15.39. The Epistle of God to his creature, or the Epistle of God to the world. If al may be called thus, then any part of it may be so called. For as the Philosopher in nature delivereth his rule, it is true in this also: The rea­son is alike of all, and a part. Fourthly, as it is said of all crea­tures, They haue all a heart, or somewhat, that supplieth the vse of a heart, and the instrument for sense of touching, is flesh, or in others somewhat in proportion therevnto: which might be Abrahams meaning to his son Isaac, when there were none but they two. No beast for sacrifice, more then his owne sonne, which yet he in obedience to God at his commandement thought to offer, when he answered, God will provide a beast: not that Isaac was so, but because hee must supply the place of one, for other they knew not of. So al are Epistles thē read, or put in steed of an epistle. Fifth the Apostle, 1. Cor. 15.39. calleth fish by the name of flesh. Al flesh is not the same flesh, but there is one flesh of men, a­nother flesh of beasts, another of fish, and another of birds: is a prophecie or historie an Epistle? The like demaunde may be made. Is flesh fish or e contrà, distinct they are, yet one name for both. Sixtly, what doe we herein, but that which other Churches of God,Job. Spangen­berg [...]i postilla. Heidelberg, VVittenberg, & their pastours, and teachers doe the like. Spangenbergius Chi­traeus and others in their postils, that wel knowe, what to speake,David Chitraei postilla. giue the name of an Epistle to the prophecies Acts, and Revelation not quarrelling, as ours doe about wordes: Seventhly, as Epistles are sent to persons one, or more, so is the gospell of St. Luke, and the historie of the Actes written by name to Theophilus, so is the Reuelatiō to the 7. churches so were the prophecies, like an Epistle dedicatorie to the Rea­der. For this the Prophets vsed, when they had made their [Page 131]sermons to the people, they did abridge them,Perkin in the Creed, pag 3. lin. 27 28. Abacuk. 2. [...]. and penned them briefly setting them vp in some open place, that all the people might read the same. So the Lorde bad Abacuk to write the vision, which he saw, and to make it plaine vpō tables, that he may run, which reads it: 8. If in some respect the prophecie of Esaie may be called a gospell without anie preiudice to the truth, and a good conscience, because an Evangelical Prophet; why not as wel somewhat of his, in­dure the name of an Epistle? Or if these 3. Prophecie, Gospel Epistle, be words of an incompatible qualitie, like fire, and water, then a prophecie may not bee called a gospell, more thē an Epistle. The reason is al alike. 9. These parts of scrip­ture, whither out of the prophets, or out of the other haue this one name of Epistle, because read at the time of the communion, as Iustin Martyr, and Tertullian witnesse.In Synax Iusti [...] Martyr Apol. 2. Tert. apol. c. 39. 10. If because a prophecy, therfore not to be stiled by the name of an Epistle, how commeth the 29. chap. of Ieremy so to be intitled. 11. This quarrelling for that we stile prophecies gos­pels, and histories al by the name of Epistles, is like a brabble Cochlaeus intends against Luther, whom he chargeth to say,Cochlae. lib. de seript & eccles autho. Iun. con. Bel. de verb dei l. 1. c. 6. There was but one gospell: againe that there were more thē 4. VVhereas the author his meaning is, that the gospel some­time is taken for the substance of the glad tidings of the gos­pell so it is in signification, but one, Gal. 1. Secondly, for the historical books of the sayings, & deeds of Christ, in which sense he acknowledgeth only fowre, penned by the Evan­gelists. Thirdly, for al manner of divine bookes, and holie scripture intreating of the doctrine concerning Christ, & fitting it to the vse of the godly. In which significatiō there are more then 4. gospels. For so, as it compriseth the mini­stry of the new Testament, the Acts, Perel part. [...]d. Exami [...]. and Epistles may be sti­led by the name of Gospels. Thus far Iunius, and Pezelius in [Page 132]defence of this interpretation. 12. Every of these whither in the prophecies, or Acts, or Revelation, is named an Epistle, if not for the matter, yet for the place they take vp, not that strictly, and alway the lesson was taken out of the Apostles writings, but because for the most part thence it is taken, the denomination following the greater part. As Davids Psalmes they are called, and the Psalter of David, though some Psalmes were penned by Moises, and other the ser­vants of God. Lastly, this shal serue for a note to the Rea­der, that the Revelation is not forbid to be read, which in the former chap. some pretend, but falslie: for these places quoted in the communion booke beside a many other wit­nesse the contrarie.

The booke of Common praier commands vs to read oftē that which is vntrue; for the Revelations, Histories, prophecies are called Epistles, which cannot properly, & truely so be called.]

An argument of no validitie, nor strength: for if that, which is not properly spoken bee vntruely spoken, then all the instances before given, and al our figuratiue speeches, which are vnproper, and in a borrowed phrase, are vntrue, and that booke (and that booke is the scripture,) which cō­mands vs to read them often may not lawfully bee subscri­bed vnto. By which rule, may it goe for currant, what shall we think of the 26. v. in the 16. of St. Luke, delivered by our Saviour in the person of Abraham. So that they which would goe hence to you cannot, neither can they come frō thence to vs. Certaine it is, many wish they might go from hel to heaven, [...]mpropriè hoc dicitur. si quis è coelo ad inferos descē de [...]e veli [...]. C. lv. in Luke 16.26. if they might so doe with a wish, but woulde any goe from heavē to hel? This speech narrowly fifted is not properly, but vnproperly spoken, for no such desire can once so much as steale vpon the godly; yet thus the scripture speaks, [Page 133]as if they would, though they never wil, so long as the world standeth. How many vnproper speeches, not a chapter in the bible but hath examples of more, or lesse. And may this reason goe vncontrolde? (It is vntrue because not pro­perly spoken) we may giue advantage to Atheisme, and im­pietie to finde vs worke inough in their mint of prophane godlesse, abhominable obiections. That God hath eies, feet hands, and al vnproper speeches, and everie one figuratiue, not overbusily to be examined in the strictnesse of the let­ter. But what neede an Irish lackie to strike of the heade, where the heart is quite gone? no likelyhood this argumēt can hurt, if our answere be considered.

CHAP. 24. The booke in the Psalmes leaveth out diverse wordes, and all the titles of the Psalmes, &c. See their reasons.

THis accusation is set downe in the third paper, wher­in for omitting many titles in the Psa [...]s, our church is accused, as substracting from the [...] of GODS word. And, wo say they be to him that diminisheth: Jn de­fence we make this answere. Those titles in the Psalmes are not of the learned greatly stood vpō. The Hebrews them­selues not knowing what to make of them,Incertae sun [...] omnia & inf [...] missimis nixa coniecturis Fe­tin praef. in Psa. as Lamenat se­ach, Gnalamoth, gittith, machalah, meeloth, maschill, mictam Nechiloth, Neginoth, sheminith, shigaion, shiginoth, shoshan­nim, about all which the diversitie of mens iudgement is great. So for shir mismon, and mismon shir, and the like, whose vse, and doctrine counter value not their doubts, & vncertaine opinions. For to tel you that, which when vvee tel you is to little purpose, is a labour better spared, then ill imploied. But we refer our selues herein to the knowledge of the learned in that tōgue, whose modestie causeth more [Page 134]silence then bayards ignorance can wel indure.

VVhole sentences left out. See their reasons.

IF a portion of scripture be inlarged in other words more fully, and throughly, as sometimes it falleth out, and that that thrice for once it be cōfidently acknowledged, as is this same hearty acclamation giving glorie to God the fa­ther, the sonne, and the holy Ghost, may not the authors of this their calumniatiō be held alike disposed to the authors of the legend,Ludovic. vives de causis corrup carum artium. who had a leaden hart, and a brazen face. For how els could this holy, sound, true, christian applause of greater antiquitie, then the conquest of Arrianisme insteed of thankes giuing vnto God bee obliquely twitted with re­proach, and infamie. Pignetius vpon the Revelation cited in Marlorat: Pignes, in A­poca. vt à Mar. [...]a. citatur. They detract (saith he) that doe lighten the au­thoritie of scripture, or malitiouslie suppresse any part, & all because they [...]ld not displease men. What shal bee given thee ô thou fa [...]e tongue? Haue we impeached, or dimini­shed the booke of God, that vse those verie wordes before the reading of the Psalmes, Praise yee the Lord, and at the close, or foote of the Psalmes interpret it more fully in that verie ancient godly forme, Glorie be to the father the sonne and the holy Ghost, as it was, &c. Vnlesse your meaning bee that in giuing glory in this wise we doe not praise the Lord To what purpose els serue these perplexed speeches, we cannot presently coniecture. But goe on.

CHAP. 25. The Communion booke appointeth a part of the Lordes praier to be left out. See their reasons.

WHich communion book theirs, or ours meane they? Jf their owne, why raise they accusations against themselues? and if guilty themselues, why cast they not the mote out of their owne eie?Liber loriped [...] deridea [...] Aethy­opem albu [...]. Shall a Negro mocke a blacke a More, or a captiue his fellow prisoner? Our communiō book they like not. And of their owne whither first, second, or third it is, they approue, we know not. First, seconde, or third, we say. For so many al differing each from other with in some few years, one after another they set out about 20. yeares agoe to be received of our Church. Jn one of which there is somewhat taken out of the Articles of our beliefe, somwhat also out of the Lords praier, as it is witnessed vp­on good warrant by word of mouth, and vnder their hand, that haue seene the bookes of this argument. If any doubt hereof we refer vs to the answer given by that very learned and paineful Deane of Exceter to I. T. his letter, p. 40. li. 30.D. S. in his an­swere to I. T. pa. 40. lin. 39. Nowe then doth their communion booke appoint a part of the Lordes praier to bee left our, and must ours beare the blame?

For thine is the kingdome, &c. left out. See their rea­sons.

Jt is generally in vse with the whole Church of God, to repeat, that praier, as St. Matthew hath recorded, some­times againe to repeat it, as St. Luke doeth,Mat. 6.10. Luk. 11. [...]. St. Matthew mentioning the clause, St. Luke omitting it, and wee hope, that good Evangelist learned not to leaue it out, as taught by the popish missall, or masse booke. Doeth our communion booke appoint that comfortable conclusiō of the Lords praier to be left out according to the popish missall. A treble fals­hood in a single sentence. For neither doeth our Church leaue it out, nor appoint it to be left out, nor herein is it ac­cording to the popish missall. Much after this sort disputeth, [Page 136] the Anabaptist vvith that Reverend M. Beza: Vt in regno Pa­pae factum est. Beza o [...]usc. cōt. Anabap. 1. art. de bapt. p. 572. Baptisme must be ministred vnto them, that of themselues desire it, & not to infants, as they do in the Popes kingdome. And so with that memorable graue learned man dealeth Michael Ser­vetus. If the thing like him not; streight vp with; it is a papi­stical devise. Papisticum fig­mentum, ibid. pag. 834. Holding it for proofe sufficient in the mislike of any doctrine, if they can put it of with, it is popish, or pope­rie, or it is according to the popish missall. Jf any particular Church leaue it out at anie time, doth the booke appoint it so,Luth. explana [...] orat. dom. tom. 7 pag. 116. Pro. 26.2. Is not Tertullian, Cyprian, Ambrose, Hierom, Austen and Luther guiltie of as much, & are they al become accursed this day? But a causlesse curse returneth on the head of the deviser.Non addiderūt, &c. Jun. con. Bel. de verb. dei. The Lattin ancient fathers haue it not, but St. Chrysostome, Theophilact, and the Siriack translation haue it, The Lattin fathers haue not added it, because they held it not expedient, their church should bee moved about it, or any contention arise, since it was so long omitted: woulde God our giddy age did learne to advise themselues by ex­ample of those staied, graue, moderate ancients.

The Minister may vse it if he list.]

Well it is, that wee are cleared from beeing thought to take it vtterlie away. Which by his, or their leaue, that so excuse vs, must needs be true (it is quite left out) if the book appoint it to be left out. And this they said in the last excep­tion, as appeareth to him that will turne his eies backe to these words afore, The booke appointeth a part of the L prai­er to be left out. It is not onely said. Some few leaue it out, but our whole church doth so. For if the booke should so ap­point it, our whole Church must, and doth leaue it out. But our iudgement and practise is contrarie as seemeth also by their owne speeches that warilie salue this their supposed obiection.

So the Papists may excuse the taking away of the second commandement.]

How far forth the Papists may be excused, or accused, for dividing the 10. commandements, or omitting any one of them, we hold no way pertinent at this time to discusse. Their portas called officium B. Mariae: Offic. B. Mariae reforma [...]. à Pio Quinto. Aquin. 1.2. q. 100. artic. 4. Vaux Catech, c. 3. Tis of charity Torren in conf. Aug. lib. 2. ca. 6. tit. 5. Aquinas in his Sums, Laurence Vaux in his Catechisme, and Torrens. in confes. Aug. are evidences of their practise. What you fit, but how vnfitly, stands vs vpon to examine. (so the Papists may excuse.) So you say, but what you say is, but so so. For first we handle not that conclusiō of the Lords praier with any such ill purpose, as the papist slubbers over the doctrin of the second commandement: he is thought to do it, least his spiritual whoredom in worshipping images mighte re­ceiue a checke. No false doctrine is borne out on our parts by omitting this last clause of the Lords praier, were we ap­pointed to omit it, as we are not. So therefore cannot the papists excuse their taking away the second commandement. Againe there is no warrant in scripture for their cōcealing the second commaundement. For our omitting the last clause there is protection from the gospel of St. Luke, who remembreth it not at al (So may not the Papists excuse their taking away the second commaundement.) And yet these be far differing speeches to omit a scripture, & to appoint it to be omitted. The last of them is in question, but neither of them proved. Miserable vvere the state of the Gospel in mans iudgment, if no other stood vp in defence for it then these languishing disputants, that helpe at a dead lift with, so may the Papists, and so forth. And when al comes to al, al is like an etcetera in a sentence.

This rotten assertion discovereth an ill minde, corrupt­ly iudging of our lawes, and lawgivers, as if they drevve the [Page 138]sword to punish wel doing, for so you write in effect, that would make the world beleeue (for recitall of the close in the Lord his praier a man is subiect to inditement.) To plain & evident it is that so many as thus cōplaine, acknowledge not our gracious king a defender of relligion, but an impug­ner of the same, neither make you that godly accoūt of our Reverend Iudges in the lande, as might wel become you. What is this other then a lewd abetting of a stale shame­lesse reproach, that among those who deale in the cause of iustice there are found wicked Lawyers and Iudges, Epl. to Reform. no enimy, p. 3. B. lin. 20.27. that lie in wait for the blood of Gods sa [...]nts, as he that setteth snares: Godlesse men that make of the statutes ordained for the main­tenance of relligion, and common quietnesse, a pit whereinto catch the peaceable of the land. But wee are no such men as wil intertaine that action against you, neither doth the au­thoritie, and wisdome of that honourable bench neede our advertisement herein. To them you stand, and fal.

If the Minister adde to the booke, &c.]

Reason good, if it be heretical, or schismatical, poison of the faith openly, or the bane of Christian loue at home: o­therwise, how many times in our Churches are there vpon occasion of the plague, and pestilence, or feare of invasion by the forr [...]ine enemie, or some such like cause, praiers in­larged at the discretion of the godly Minister, yea how ma­ny congregations wel, and peaceably affected in relligion haue particular additions, as in some port towns a set form of praier for our Merchants and merchandise, some others haue some other smal additions, and explanations, but al consonant to the truth of Gods word, and the booke of cō­mon praier? And the time is yet to come, that ever any one of these was molested, or troubled. So might men inioie christian libertie, if they were of a Christian moderation, [Page 139]and government, but els it is not meete to leaue it to every mans choice, for then we should never haue done. But so many alterations, augmentations, diminutions, differen­ces, that the booke in a little while would not be like it selfe. And this but late experience warranteth vs to write. For vpon an exact survay not long since taken by faithful exa­minants of their severall communion books at diverse times obtruded vpon our Church, the account of alterations, augmentations, diminutions, ariseth strangly. Twixt their booke of common praier printed at London, and their writtē booke exhibited at the parlament, the differences are 415. twixt their booke of common praier set out at Middleburgh, and their written booke exhibited to the parlament diffe­rences, 395. twixt their booke of common praier set out in London and their other at Middleburgh differences, 123. twixt their booke of common praier set out in Scotland, & their other in London differences 112. Such fickle, skittish, vnstaide courses doe not any way beseeme the Church of God in her well advised, graue, motherly councel, vvhich shee giveth her obedient children for their better directiō.

CHAP. 26. Because the booke of common praier commandes the signe of the Crosse in baptisme, &c. See their reasons.

The crosse in baptisme is a stone of offence, but of their parts that so take it, because they mistake it. For they list not know, that our fathers, whose children we are if we doe beleeue, did commendably vse it aforetime in the primitiue Church established by such authority, as Christ in such cases for matters indifferent hath lefte vnto his spouse, and in that consideration requisit to be observed, til authoritie see occasion hereafter to remoue it, as nowe to [Page 140]retaine it. And no question had our dread Soveraigne King Iames, found as iust cause to abolish it, as Ezechiah the bra­zen serpent, he would, and it appeareth hee would. We ap­peale to the latest remembrance not yet a yeare since, whē our liege Lord sat, as relligious Constantine, or godly Theodo­sius to iudge, what might be said on both parts. And might good Ezechia haue found the brasen serpent freed frō abuse of incense, which the Jews offred, because of a divine pow­er they thought was in it, a toleration had beene insteed of a remoueall. There beeing not like cause to doe so in the crosse, the like is not done. This was it; in the Sacrament of the Lords supper, the crosse was vtterly abolisht, & in bap­tisme not. First because not abused in the one, as in the o­ther, 2. not so anciently approved in those times that vvere nearest the daies of the Apostles. As for other obiections they are scarce worth examining.

The signes that Christ hath instituted (saith a second paper) are sufficient, &c. See their reasons.

Concerning the crosse it is only but a signe. Baptisme is both signe, and sacrament. The water essentiall to baptism, and of necessitie to be inioined, because of Christs institu­tion, the crosse accidentall only, and for outward reverence sake, because for ought we finde, it hath alway been, imme­diatly since the Apostles time. And if because one signe may not be added to another, therfore a crosse may not be vsed in baptisme, then surely mens sitting at communiō ta­ble must not be allowed, as a signe betokening rest, and full accomplishment from legall ceremonies in our Saviour Christ, and so many, as bring that ceremonie in are inven­tors of a new word, and gospel. For the word of God doth no where teach, that men to signifie so much, should sit at [Page 141]the Lords table, yet this the authors of the graue admoni­tion in parlament haue written.132. Sect. [...]. And if nothing accidentall may be added to a sacrament by way of some outward in­timation (for so this is,) then no ceremonie at al may be vsed in any sacrament. For ceremonies must be significant, else are they in vaine. That sentence may be alleadged (which one else where fitly remembreth) It is not lawfull any thing be added, whereby sacraments be supplied, as if othervvise, Nihil addi lice­re, quo sacra­menta vt muti­la supplcantur, addi vero licere quibus, &c. De­fens. li. de offici [...] pij viri pa. 112. else they were lame, but yet lawful it is, those things be added wherby men may be stirred vp, and moved to consider the dig­nitie of the sacrament. But did this which in the obi [...]ion some affirme (els they proue nothing, &c.) any way [...]ro­gate from baptisme, our Church had reason to reform [...] it, as they thinke they haue reason to informe vs. Or did vvee not hold a childe baptised without this signe, they might re­proue vs more iustlie, then as yet they can proue their own exception.

It was vsed because of the Gentiles, now they are not, it needes not.]

This is no argument at al, but for thē whose premises, & conclusion haue no agreement at al. Though wee are not, as the Gentiles, who frō pagnisme were converted to the christian profession, yet al of vs are of the Gentiles, and their childrē we are, whose fathers inherited lies. A reason they make like, as if one should vse the words of St. Peter. Pet. 2.12. J be­seech you as strangers, and pilgrims, abstaine from fleshlie lusts, which sight against the soule, & haue your cōversatiō honest among the Gentiles, &c. The stander by should er­retiue: I, among the Gentiles enemies to the Crosse of Christ. But God be thanked we are christians, and neede not this ad­monition. They that say these things argue to no purpose, and therefore may haue patience to be told, their argumēt [Page 142]is weake, and of as much strength to indure examining, as flax, or tow, when fire is put to it. See we not dayly, how Atheisme aboundeth? the time was when Gentiles became Christians, and now Christians become Gentiles, yea many more prophane scoffers, & deriders of the Crosse of Christ and that exceeding glorie in that honourable service, then ever was Iulian that grosse Apostata.

VVe can spare the vse of the Crosse now.]

Which exception of some few (for a few they are in cō­parison) is an exception impeaching the wisdome of our Church, and the sacred authority of our deare Soveraign. As if these fewe only were the only sufficient Judges to tea [...] their superiours, what may be spared, and what not. Themselues private men having never canvased the que­stion, but among themselues, where al say one thing, & no man replieth. Whereas ours are superiors, and the Kings most excellent Maiestie superiour to al, and after examina­tion had of the arguments vrged, the answere sound, the opposition weake, they resolutely concluded; the signe of the crosse shoulde bee vsed, in what decent manner it vvas heretofore retained in our Church.

For we are now of more vnderstanding.]

Outward rudiments,Externa huma­nae infirmitatis rudimenta, qui­bus tame [...]si [...] indigemus om­nes, &c. Calvin. Inst. li. 4. c. 10. & 31.and instructions of mans infirmitie though we all neede not, yet we all vse because we are bounde to one another her in loue. Are any so able that they neede them not, their obedience to authoritie, their condescending to their brethrens infirmitie, would more commende their wisdoms, and loue, then idle striving against an harmlesse ceremonie; which (while some do) it sheweth want both of loue, and wisedome.

Ezechiah removed the brasen serpent.]

True: because superstition not removed. But had hee [Page 143]found it free from superstition, as he did not, he had suffred it, as in the daies of King David, when not abused it did serue for a remembrance of Gods goodnesse toward thē. And therefore in alleadging examples wee must not onlie see, what was done, but how wel: nor how wel, but withall in applying examples see whither the like may be done stil: if so, whither any such necessitie that it must, and if necessi­tie, how far forth it inforceth, least wee make supply of one evil with another, or a worse. For to cure alway by abscisi­on doth seldome commende chirurgeries, or is liking to the patient. Hee cureth best, that can so restore a part il af­fected, that it stil continueth an ornament,Non ego avar [...] Quum veto t [...] fieri, vappam iubeo, &c. Hor. l. 1. Satyr. 1. & grace to the bodie, as before. That man reformeth himselfe amisse who receiuing wholesome admonition to shun covetousnes becom­meth prodigall. To vse a thing il, & not to vse it at al be both feareful extremities, and he rightly makes a redresse, who stripping of the abuse preserveth the good vse of a thing. Crooked boughes bend one way to much,Basil epist 41. now to wreath them as much the other way is not to make them streight, but crooked as before. We hold it wisdome in a souldiour to flie his enemies trench, but then must hee not leaue his owne garrison. There is an error on the right hande,Pro. 4.27. so is there on the left: Theeues on both sides, Christ only in the midst. Blessed are they that in devour, as neare as they can not to tread awry, but to make streight steps, that, [...] Dum vitan [...] [...]ulti vitia in contraria [...] ­runs. that which is halting may be turnd aside. Folly it is, to shunne a few heat drops to run a mans selfe into the water overhead and eares.

It is a new, and strange doctrine that two lines a crosse, &c. See their reasons.

Jt is a new, and strange doctrine (saith the blinde man) for so he speaketh in effect, when he giveth it out as a thing [Page 144]never heard of since the world began, that any one borne blinde should haue his eies opened,Ioh 9.32. yet new, and strange as it was, and as blinde, as himselfe was, he could and did vvell see, it did nothing impeach the trueth of the miracle done vpon him by our Saviour.

A new, Act. 17.9. and strange doctrine it was the Athenians char­ged Paule the Apostle with. But was it ere a whit the more, because they said so: Whereas it was the gospel promised of God by the Prophet▪ in the holy Scriptures; or was it a­nie good argument to preiudice his Apostolical labors?Rom. 1. [...]. So little advantage is had by accusing it for a new, & strāge do­ctrine, which yet is not new, nor strange, vnlesse a ceremo­nie of 1500, yeares continuance bee thought newe, and strange.

It cannot make a man not ashamed, &c.]

No can? They whose obiection this appeareth to bee might be ashamed so to speake, as they doe, who had they knowne, as their ignorance is wel known, their knowledge would haue beene a bit, or bridle to stop the mouth as St. Peter calleth it of foolish ignorance. [...] 1. Pet. 2.15. Jt hath beene seene that men opposite to cerimonies in Church are most ceri­monious in their owne actions, gesture, protestation, and the like:V [...]deas praemis­ [...]i alta suspiria, fi [...]{que}, quadam cū gravitate, &c. B [...]rn. in Cant. Serm. 24. Traviling with a demure countenance, simpring of the book, making vp their broken complaints with odde ends of sobs, and sighes, as if their hart would riue in twaine, boū­cing on their brest, spredding their armes, trouling of their eie, bearing downe their head, tuning their voice mournful­ly, but banning & cursing, or inveighing most bitterly, which to their thinking that standby is so much the more plausible, as it is reckoned to proceede of a godly sorrow, what is vttered in their pestilent mallice. Al of it when they haue made the most, is but a Pharisee shrowded in the habit of a poore [Page 145]Publican. Which pharisaical actions, histrionical gestures, boisterous, and violent as they are, must, and doe (forsooth) import great holynesse in them. Thus hipocrisie (as it is) in to too many wil beare it selfe out in token it is not asha­med. Relligion (as it is) may not haue any thing to vse in to­ken, that they, who professe it be not ashamed. Though such a course may finde grace in the eie of a malcontent, yet the godly, wise, discreet, cannot but mislike it.

It teacheth no such thing.]

An argument easily obiected, but crossing as crosse may be the ancient historie of former time.Ab esse ad posse sequitur argu­mentum. Proue a thing hath beene good, good proofe such a thing may be so still. St. Cypri­an exhorting to martyrdom in time of persecution among other argumentes presseth this cerimonie of the crosse. Arme your forheads vnto all boldnesse, that the signe of God may be kept. Muniatur frō [...] vt signum Dei [...] incolume serve­tur, Cyprian l. 4. Epist. 6. The vse of it was in former times to glorie in the service of our Lord Jesus Christ, & not to beare down our heads, as if any cause in our profession, whereof to bee ashamed. The signe in that place set, where reproach vvill shew it selfe with the soonest for feare of doing ought, that may iustly procure shame.Jn parte vbi pudoris signum est, &c. Austin in Serm. Dei verb. Apost. Apoc. 7 3▪ c 9.4 In that part where the signe of shame fastnesse is, namely in the forhead, we haue the signe of his crosse. The action semblably to the grace of speech, where it is said, That the elect of God are signed in the for­head in token of their resolution, and true confession. That which the godly did wel vse for a restraint, that which anti­quitie doth witnesse was a restraint, these men take vpon them to denie can be a restraint. VVhom is it you beleeue? Viri crediti [...]?

It teacheth no such thin.]

If teaching be only by word of mouth, it teacheth not, nor can teach. But doe not actions expresse the minde,1. Pet. 3.1. and did not matronlike conversation without the words. (This [Page 146]is with the word) win the vnbeleeving husband to the gos­pel? Did not the trial of Israels countenance testifie against them?Isa. 3.9. Js it not in the margent, That when God shal exa­min their deedes wherevpon they set an impudent face he shal finde the marke of their impietie in their forhead? And as he finds it so marke it,Ozias suprâ in fronte percussus offenso domino, &c. Cyprian [...]i. de vnit. eccles. as we read of Vzzia, who was smit aboue in his for head, the Lord being offended evē in the same part of his bodie, wherein others are signed, that doe please the Lord.

There is not any promise in Gods word, &c.]

There is not any promise. If there were, they vvould rest satisfied, as others doe. And yet these are wordes without deedes. For once, this we are sure of, Baptisme is the seale of the promise, and children borne within the covenant of grace haue a promise made in baptisme at what time the signe is made. Are not the words of baptisme a part of the gospel? doth any one speake for the bare signe at randome, and at al adventures? or doe we not minister the vse of it in baptisme after the words of holy institution, & that the so­lemne action of baptisme is first finished? It is to be wished whither one, or moe do, or shal obiect this that they would learne how in the wisdom of flesh, and blood they reason like sophisters.

That the signe of the Crosse shoulde worke any such ef­fect, &c.]

As much promise in Gods worde. That the signe of the Crosse may haue some good vse to the like effect, as other the like ceremonies haue, which God by the spirit of wise­dome puts into the hearts, and minds of the faithful, being met togither in a holy feare vpon due examination, what in such cases is fit, and convenient to be vsed in his church. Very fraudulēt their dealing is, that bear the world in hand [Page 147]we teach the people to thinke the bare signe of the Crosse in baptisme, or out of baptisme of it selfe, as of it selfe can work any such effect to make a mā not ashamed of the crosse of Christ: whereas the words of the booke doe not holde it for an efficient cause to make a man so, [...]. but a remembrance, or signe he should be so, for thus the words are. In token that hereafter he shall not be ashamed to confesse the faith of Christ crucified, and manfully to fight vnder his banner a­gainst sinne, the world, and the devill, and to continue Christs faithfull souldiour and servant to his liues end. That as soul­diours notwithstahding they haue received prest mony,Sacramentu [...] militia. ta­ken the oath of warfare, and givē their names to their cap­taine al which are sufficient bonds thoroughly effectual to put them in minde of their duety, & to challendge any one of them, if he should revolt, yet afterward when he cōmeth into the field, looking vp to his colors, he then remembreth who he is, and whose he is, & against whom to fight which after circumstances are in themselues nothing to binde him (for that his oath hath done alreadie,) but is an outward in­ducement, and remembrance stirring vp his memorie, & gi­ving courage in anvnspeakable māner: so may it bethought of the souldiors Christ, whose holy baptisme is their sacra­ment, a sufficient bond to keepe them to their duty, yet the after signe of the Crosse imprinted in their forhead, what with the reverent manner of doing it in baptisme, the emi­nencie of the place where it is done, the significatiō wher­fore, the continual practise of other the godly, & vertuous in times past is no smal helpe externallie to succour the vn­derstanding, and memorie to know, & remember, what was done, and the better to bethinke a mans selfe what is to bee done, namely wheras other enemies to the crosse of Christ trample it vnder their feete, and could be content al remē­brance [Page 148]of it should perish; he beareth it in his forhead, as an ouch or frontlet, that Pagan, Turke, Ievv, Infidell, Apo­stat, Rennegat, Miscreant, Atheist, the Devill (and he wil) may vnderstand it is a Noverint vniversiper praesentes. Be­hold a party baptised into the faith of Jesus Christ, so farre from being ashamed of what he professeth, that to the shame of hell, sinne, and the world he professeth himselfe a souldiour vnder Christ his Crosse, accounting ignominie & reproach for the gospel his crowne, and glorie, and because he cānot weare as Princes doe a diadem on their heads, he wil beare it as a tablet aloft in his forhead. Other meaning then this we haue not, and therefore of their parts, that accuse vs', it is plaine sophistry cōcluding it for an effieient cause, [...]. which we hold not any, but a signe or token, as the booke expreslie observeth. In token that he shall not be ashamed, &c.

But this men are taught by preaching of the gospel, &c.

We are taught by preaching of the gospel not to bee a­shamed of the crosse of Christ: therefore the signe of the crosse in baptisme may not be vsed, &c. is to as much pur­pose concluded,1 Pet. 3.1. as if a false teacher would contrary St. Pe­ter, where he giveth Apostolicall councel, that the holy wo­men of God in his time shoulde bee obedient to their hus­bands, because if their husbāds obey not the word, by their wines conversation,Vbi erit i [...]lud fides ex auditu Rom 10.17. Respon [...]o non [...]ic intelligen [...] [...]sse, &c. Calvin in 1 Pet. 3.1. Mollis, ac te [...] ­ [...] [...] vt à pi [...] ­tare minus ab­horreant. they may be won to the word. Here­vpon a caviler should reason. This (quod he) may seeme ab surd, that a mā can be gained to the Lord without the word for this is done by preaching of the gospel. Whereas St. Peters meaning is not, that only outwarde holynesse of life brings an vnbeleever vnto Christ, but that it softens, and tempershis minde, that he is the lesse alienate, and estranged from relligion. Men are taught by preaching of the worde, for that hath the preheminence, and yet outward helps are [Page 149]not excluded, but though in a more inferiour manner may and doe attend vpon the like businesse. Jn which kinde the crosse of Christ may, and doth finde allowance in baptism, not intēding the least disgrace to the preaching of the word, we administring the Sacrament more then the Apostle in­tends to disparage the word, when he speakes of outwarde actions in our life, howe without it sometimes they gaine men, that they doe beleeue.

The Minister doth but mocke the people, &c.]

What was said of Peter his speech bewraied him to be a Galilean, is true to much better purpose of this author.Mark. 14.70. His gibing, and scoffing bewraieth what he is. All of vs vvhose practise is obedience to the orders of our Church all of vs are mockers in administring this holy Sacrament. What the wise man said of laughter thou art folly may wel be vt­tred of this sentence: Thou art scoffing,Eccles. 2.2. ô saith one of Christ his accusers, This deceaver said thus and thus. Jt puts vs in remembrance of the iniurie done our Saviour:Mat. 27.63. This decea­ver: this mocker. Jn al which reproaches we are made con­formable to the image of Christ, assuring our soules the wrong done our Ministrie in the name of our Ministry tou­cheth the apple of the eie of our God. Which being so, wo worth him, that wil loose his own soule, rather then his iest. So say not wee, but scripture of him that wil doe evil to his owne soule. Yet this evil hath he done whither Simeon, or Levi one, or mo, that for al the discharge of our duty, and a good conscience chargeth vs to be mockers, and deceavers of the people. Jt is said of the holy mā Iob, Nimium est quo progrediuntur, mul [...]um est, vi [...] feren [...] est, &c. Aug. de verb. Ap [...] ser. 14. whē much wrong was done him, and he not provoked in al this did not Iob sin with his lips, A christian patience may beare much, but if any thing. sure this is able to tire out our patience. Wee are chardged in administring the Sacrament of Baptisme to [Page 150] mocke, & deceaue the people, yet in al this we desire the Lord to guide our heart that we offend not in our tongue.

As the Crosse is commanded and practised, &c.]

Who commandeth vs, but they to whom we owe Ca­nonical obedience: our Reverend Bishops, and Diocesans in the place, where we liue, they commande vs: as wee pra­ctise we are commanded, but we mocke the people, as we practise, therefore to mocke the people we are cōmanded. The lesse may be our fault, yet great enough. Surely into­lerable their sin belike, that wil haue it so. But whence haue they power to commande, if not in the power of the Lorde committed vnto them by the hand of his Maiestie? So as how ever odiously their Episcopall proceedings are taxed, yet little other, then vnduetifully the kings Highnesse royall commandement is prophanely censured. Eccl. 10.20. The councel of God by Ecclesiastes is curse not the king in thy heart. What ever depraving of the king, though it get not out from the clo­set of the heart a curse it is, and accursed how much more, when it is publisht in the streets, and let flie abroad a swag­gring in loose wast papers. Let some take pleasure in iesting at the accustomed solemne actions of our ministrie, and make themselues sport with the cōstitutions of our church and with the Kings imperial edict by writing thus lavishly,Caveans scribe re in cum qui potest proscri­bere. as they doe, yet if no admonition wil prevaile, they may in the ende feele the smart of their vnbridled folly. But vvee spare to aggravat this fault, they are of yeares to bee wise for faith, and obedience. Proceede we on in their sentence.

For hee saith, hee signeth the childe with the crosse yet makes no signe at all.]

Jt is a signe they woulde make much adoe about some­thing, that for nothing are thus contentious. If he make no signe at all, the lesse cause haue our plaintifs to be busied, & [Page 151]by this reckoning their complaint is causelesse.

Neither of any colour, nor of any impressiō in the childes for head.]

A proofe he makes no signe at al. That which is of no co­lour, nor of any impression is no signe at all. But the signe of the crosse made in baptisme is of no colour, nor impression, Vidi non vidi: hominem non hominem, &c. ergo no signe at all. An argument like Sphinx his riddle, I saw, I saw not, a man, not a man standing, not standing vpon a tree, not a tree. So this, hee makes, and hee doth not make, a signe, and no signe at all. But wee take his meaning, It is no signe, because of no colour, nor impressiō. Should this argument be handled in Geometry. For that is the court of iustice, where it must hold plea, because of the line laid overthwart, vvee know the parties would not appear. A hard matter to mea­sure truth by their writing in this kinde, who haue neither Homer, nor line of knowledge in the liberal sciences (for so some haue not,) yet see howe liberal they are of that they know not. Because it is an action suddainly parting the aire and cloasing againe, ergo of no colour, & therefore of no signe. As if one would dispute thus, where it is said of our Savior, He lifted vp his hands or eies in signe, and token that hee gaue thanks, one might argue it was no signe at all. Act. 20.36. For tell vs what colour it had. Or thus St. Paule in signe of his hum­ble praier for the Ephesians did bow his knees, & afterwards went into the ship, one should reply as these disputers doe, He made no signe at all. For what colour was his kneeling,Gen. 33.5. or what impression made it in the aire? Esau imbraced Iacob, and kissed him in signe, & token of his curteous intertaine­ment. He did mocke him (say these obiectors.) He made no signe at all, neither was it of any colour, or impression in his side. For what impression made his imbracing, or what co­lour was the kisse hee gaue, or what Print did it leaue in his [Page 152]cheeke.Gen. 48.12. Ioseph did low obeisance to the ground in token of reverence to his father Iacob, no he did not. For what color was it, and what impression made it in the earth? Ephraim stoode on the left hand of Israell, Manasses on his right, & Israell laid his right hand on Ephraims head, which was the younger, and his left hand on Manasses in token of his last grand farewel, as it is storied; and was practised if wee may beleeue this kinde of reasoning, he did, but mocke his grand children. For he made no signe at all. Yes. He laid his hands a crosse, and directed them of purpose: I, but there was no colour, nor impression in their heads. I, but there was impo­sition of hands, and of hands athwart one over another, which crosse actiō crosseth this thwarting objectiō.Adumbrabatur mysterium cru­ [...]is in quo est om [...]is verae bene­dictionis fon [...] & arigo Muscul. Gen. 48. VVolf­gangus Musculus vpon this place. Herein was shaddowed the misterie of the crosse, in which is the fountaine, & beginning of all true blessing. The next argument.

The third paper. See their reasons.

VVhat soever is a humane similitude of a thing, where­vnto any giue relligious worship, and is of some worshipped, that is an Idoll: But the signe of the crosse is a similitude whereunto many giue relligious worship, and it selfe is relligi­ously worshipt. Ergo it is an Idoll.]

The maior, O maior [...] P [...]r [...]as infirma [...]. and minor, both faultie. The maior (1) the first of these propositions is vnperfit, the minor, or second is vn­true. The maior is what soever is a humane similitude of a thing, &c. Which proposition if is be enough to proue an Idol, and to exclude al else, then the golden calfe was none, nor is the image of the Trinitie, nor the image of God an idoll, for none of these are a humane similitude. A humane si­militude is the similitude of a mā. Humane life, actions, stud­dies the life, actions, and studdies of a man. [...]. So in scripture, a humane tentation, 1. Cor. 10.13. That which appertaineth [Page 153]to man humane wisdome, 1. Cor. 2.4. [...]. The intising speech of mans wisdome: humane nature, I am. 3.7. humane ordināce, or creature, 1. Pet. 2.13. Jn al which places (humane) is of or belonging to man, so as it seemeth the definitiō faulteth. And their minor is false.

The signe of the crosse is a humane similitude, whervnto many giue relligious worship, and it selfe is relligiouslie worshipt.]

The signe of the crosse in baptisme, for of that we speake is not a humane similitude, namely not the likenesse of a mā, but the likenesse of a crosse. 2. None giue it relligious vvor­ship, as it is vsed of vs in baptisme, nor is it relligiously wor­shipt in that Sacrament. And if it bee relligiouslie worshipt (which is rather said, then proved) it is the material crosse, not the immaterial signe of a crosse in baptisme. But say it be worshipt by some, vnto them it is an idoll, but vnto vs that worship it not, nor know it worshipped, it is not an idol. For not the bare similitude of a thing, but relligious adoring makes an idoll. They that indured not the image of a calfe worshipt in Horeb, 2. Chroa. 4. [...] indured the image of the oxen that bare vp the cesterne of the temple, which were not worshipped, nor sufficeth it to proue the signe of the crosse an Idoll, be­cause worshipt at Rome, vnlesse also it be worshipt here, nor can our Church be iustly blamed though some doe it, and we know it not, vnlesse we doe it or see others doe it, or see, and know it cannot be admi [...]ted without idolatrie. For the crosse in a piece of timber if another worship it, & thou do it not, it is his fault, not thine, neither art thou compeld by any relligion to pul downe thy house. Which things in this cause since they cannot be truely vrged, doe neither fit the cause, nor the person in question. So feeble are the si­nnes, that should knit the premises, and the conclusion.

VVe may not make the likenes of anything in heaven or earth to any relligious vse: so is the second commandement: But the Crosse in Baptisme is the likenesse of some thing in heaven, or earth appointed to a relligious vse. Ergo wee may not make the Cr [...]sse in Baptisme.]

In which argument we finde the breed like the original, vntoward premises vntoward sequels. Before he said the Minister makes no signe at all, Conveniet null [...] qu [...] secu [...] diss [...] ­ [...]etipss. here hee saith the contrarie. With whom wil hee agree, that is at ods with himselfe.

Retorted thus it may be. He that makes no signe at all makes not the likenesse of anything in heaven, or earth to any relligious vse. But the Minister makes no signe at all. Therefore no likenesse, and by consequent no idoll. Againe the minor, or midd [...]e proposition of theirs, is false. For the signe of the Crosse in baptisme, is not appointed by vs to a­ny relligious vse, namely to be worshipped. Jf the Papists so doe, what is that to our baptisme.

The Crosse is brought into the Sacrament by Antichrist &c. See their reasons.

A fardle of vntruths al thrust on a heape togither. For neither was it Clement the first, that appointed the vse of the signe of the Crosse of his own devising, nor was it con­firmed by Silvester, nor doth it follow, that if they invēted and allowed it, the Church of God may not vse it, nor are they to be accounted Antichrist, nor is it without all profi­table vse, nor is the salt oile, spittle, creame, & the like des­cended of like parentage, or can shew the like original.

The second paper.

The booke ascribeth vnto the signe of the Crosse, that which is proper to the Sacrament of baptisme, &c. See their reasons.

Before the childe be signed with the signe of the Crosse [Page 155]it is publikely profest by the Minister in the hearing of the people,Conf. before the King. p. 70 that it is received by baptisme into the congrega­tion of Christes Church, as the order, and placing of the wordes proue. And then after followeth that which they mention. Which how ever it be a copulatiue, yet doeth it not implie haile-fellow in the same action, more then those words where it is said, They beleeved God, and Moises; or that in the Acts, It seemed good to the holy Ghost, and to vs.Exod. 14 31. Act. 15.28. In al which places, and a many the like, the link which this copulatiue (and makes not ashamed) inforceth not the words which it chaineth to be of one necessitie, vse, digni­tie, and account with baptisme.

The thirde paper.

In the Archbish▪ of Canterburies articles in his ordi­nary visitation, inquiry is made for popish ceremonies in the Lords supper to be punished, & the crosse for one, &c.]

These men are not better known, then it is known with all, they reverence neither the [...]. Archbish. nor his Graces practise, but this they cite, as al other els whence they may gather ought to stuffe our a complaint, yet so much serveth for proofe, themselues being iudges, that Popish ceremo­nies, and among the rest, the Crosse in the Lords Supper is punished. Such liking the Reverend Archb. and Bishops haue of Poperie, and such comfort their authority giveth to superstitious trifles.

Is crossing so dangerous in one Sacrament, and is it so tolerable, and commendable in another.]

The admitting it in one, and refusing it in the other, ar­gueth.

  • First the liberty of iudgement the Church hath.
  • 2. Her desire to shred vnnecessaries, but withal moderation, for beating to strike down, what may wel be spared, making choice, rather of a pruning knife then an axe.
  • 3. Her loue, [Page 156]that in as many things, as wee wel may haue fellowship, with the ancient we like of their communion, even in all outward ceremonies.
  • 4. Wisdome where, and wherein we differ, ready to shew we are vnwilling, & but that we finde some intolerable abuse in one ceremony, more thē in ano­ther,
    [...]. King. 5.27.
    that like Gehezi his leprousie inseparably cleaveth vn­to it we could be content to vse it with others, that we ad­mit.

Hence it commeth to passe, that the signe of the crosse in baptisme we allow of but not in the Lordes Supper, be­cause neither so anciently, nor so generally, nor so simplie received: not so an ciently, for it came in but of late yeares to speake of into the Eucharist: nor so generallie, for it had not that publike approbation, as in baptisme, nor so sim­ply applyed, for it is rather taken from sorcerers, then good Christians, and beholding vnto Heidelbrands ma­gicke, who vvas Gregorie the seventh Pope almost 1100. yeares after Christ. The danger in the vse of it appeareth, because it nourisheth the grounds of coniuring, and odde principles in the misterie of the blacke art by Masse-Priests crossing the bread, & wine both at once, & seuerally, at once 3. times, and then each of them apart once, and then againe once, & thrice, & afterwards thrice, and once, with a crossing of himselfe twixt al this, first with his hand alone, then after with the host he crosseth the challice 3. times, and then 2. od times betweene his brest, and the challice to make vp the fiue woūds of Christ: next with the patten he crosseth him­selfe once, Wi [...]rus de prae­ [...]ig. daemon. li. 5 [...]ap. 4. Cornel. Agrip. de occul philos­ [...]b. 2. c. 4.6.8. e [...] de vanit sci­ont. c. 47. & 48. and the challice 3. times vvith a piece of the host, and once himselfe againe with the host over the patten, & lastly once himselfe again with the challice. Al which vani­ties stand not with the simplicity of Christs holy institutiō, but take their beginning from sorcerers, & magicians who doe glory in one, 3. fiue, and the like od numbers.

VVhat reason is there the vse of the crosse in baptisme is to be misliked in a Papist, and not in vs.]

Though they, and we even both of vs doe vse the signe of the crosse, and that in the Sacrament, yet to a man of vnderstanding the difference is great. For they holde,Gretz. de [...] li. 4 [...].36. & 5 [...] that with it they consecrate baptisme it selfe, we only vse it on the child baptised. 2. They make it a part of divine worship we do not. 3. They in an vnknown tongue, not giving a rea­son why, or to what end, we in a known language giving al to vnderstand, we are far from popery, and superstition. 4. They hold the sacrament of no force, or very smal, many of thē, denying a childe without the crosse can haue his chri­stendom as they cal it, we disclaime that doctrin. 5. They make it a matter of merit to deserue by, for so are al cere­monies they inioine, we neither know, nor preach any, but the merits of our L. & Savior. 6.De consecr [...]. dist. 5. c. Num­quid. They iudge the sign of the crosse, as a matter of necessity vnto salvation, we as a thing only indifferēt in it own nature, that might as wel be left, as retained did authority see it good. 7.Gretz li. 4. c. 1 [...]. They as of the essence that without sin may not be omitted, we as an accidēt, that vpon lawful cause is,Bellar de sanct. imag. l. 2. c. 30. Gretz. de cr [...]c [...] lib. 4. cap. 36. & may be separated. 8. They worship it, so doe not we. 9. They vse it to driue away Divels, and spirits, we ascribe no such vertue vnto it. 10. They vse it howrely, and everie moment, and vpon everie occasi­on, vve only in baptisme, and we cannot vse it lesse, vnlesse we shoulde not vse it at all. 11. They in everie part of their bodie, wee only in the childes foreheade, and but once in token that hereafter hee shoulde not bee ashamed. 12. They vvrite it satisfieth for sinne,Per crucis hee signum depolli­tur owne malig­num. and preserveth from e­vill, vvee prooue the contrarie. 13. They teach it is an infallible marke to distinguish a true professour of the faith from an hereticke, vvee marvell therefore Be [...]ar­mine [Page 158]forgot it wishing him, Roll. de Roma. pontif. and his schollers to put it to their notes of their church, that they may haue a round, and complet number of 16. where they had but 15. 14. They teach that nothing can be consecrated, or made holy without it, wee vtterly disavow that doctrine. 15. They teach it can, [...]retz. l. 4. c. 49. & doth, cure bodily diseases, we finde no such thing. 16. They teach, it hath a great vertue, and efficacie against al inchantments: wee rather doubt it is an inchant­ment it selfe,Gerson serm. de B. Virg. part. 3. consideration [...]. 2. Cai [...]tan in Thomam, &c. as they magically vse it. 17. There are that a­mong them hold it may sted children in place of baptisme, we deny it. Such, and so many are the differences, notwith­standing we both vse the signe of the crosse. And yet for al this, al this wil not serue the turne, to cleare vs from suspi­tion of Poperie.

The second paper.

The signing with the crosse is an impious addition.]

Mr. Calvin, when time was, having the sight of our cō­munion booke translated into Lattin, and finding the signe of the crosse required, giveth no such observation. Nay he cleareth it thus far, witnessing there is (no manifest impiety) yet if this be an impious addition, how shal it but twit Mr. Calvin of a great oversight, who can no way bee thought partially affected to our liturgie, as al men wel know. Jn the censure he makes of the booke, albeit bitter enough, & that enough is to much, yet he accounts them tolerable, that are ceremonies inioined by order of our service booke. Jf a­ny thing impious, how appeares it not, if it appeare, and be made manifest, how is it not a manifest impietie, if so hovv then tolerable: yet for al this authority, and iudgement we haue some deeme nothing tolerable, that themselues pre­scribe not. So intolerable they are, and their forme of rea­soning. Thus beloved you see the reasons true, & false, that [Page 159]withhold some, and that willingly, not to ioine handes of fellowship, and to vnderstand one another in those things, wherein they might agree.

We wil now close with a few arguments that may satis­fie in this cause.

1 Whereof was a laudable vse, & (removing the abuse) may be againe, that may bee retained. But a laudable vse of the crosse there was once, and now is in our Church, therefore may wel be retained.

2 What in ancient, approved, good experience hath bin found a barre to keep from apostacie, againe recovered to the right vse, as then it was, may be so stil. But the signe of the crosse was a bar to keepe from apostacie, and therefore recovered againe to the right vse, as then it was, may be so stil. The maior builds vpō a principle in Philosophy,Idem codē modo se habens, idem natum est facere & pati Arl. de generat. & cor­rup. lib. 1. which imply english to this effect. A thing wc is one, and the same in his nature and vse, is likely to fit to one, and the same pur­pose it did heretofore. The minor is proved out of St. Cyprian in the places before alleadged. The conclusion necessarilie followeth.

3 The signe of the crosse in Baptisme was a memorial to keepe in minde the vow then made solemnely at the font. And be it a small thing as some men account small, yet be­ing in the furderāce of the highest service is not to be disli­ked.Zach. 4.10. For who disliked small things?

4 Jn things indifferent by nature, vse makes a difference and giveth preheminence specially to that, which christian authoritie, and the church of God in iudgement wisely de­termineth. But so it doth for, and of the crosse, and therfore our duety to yeeld the vse of it vntil the same, or like autho­rity infringe, what it now approveth.

5 Where is no danger of superstitiō, because the doctrin [Page 160]of Christs merit is soundly preached, that feare is needles. So was it in the primitiue Church, and so is it now. For although the ancient christians vsed the signe of the crosse it was without superstition,Quam vis ve­teres Christiani externo signo [...]rucis vsi sunt id tamen fuit si­ [...]e superstitione, &c. Sim. Gou­lar [...] annot. in Pamelij Cypriā lib. ad D [...]et. cap. 19.and the doctrine of the merits of Christ kept them safe from error, that afterwards crept in. Which being our case at this day we cannot wonder suffi­ciently enough, that the doctrine of the merites of Christ being preached purely in our Church (as al must and doe confesse) why the signe of the crosse reverently vsed in bap­tisme, may not be thought free of al superstition and cor­ruption, whereof they are guilty, that suppresse the doctrin of the gospel which the papist doth, & is an argument may wel be vrged against them, but not against vs.

6 Jf in the vse of the crosse our church propose the same most holy and godly vse, Finis propter quē patres L [...] ­des signo crucis Christi tribuūt sanctus est, & pius. Danaeus con. Bel. contro. [...]. c. 29. p. 1426 wherefore the fathers are commen­ded, then cannot they be approued for the vse thereof, but we also must be approued, nor we cōdemned but the same reproofe reacheth vnto those ancient fathers of happy re­membrance. But in the vse of the crosse our church propo­seth the same most holy, and godly vse, for which the fathers are commended. The maior is evident it selfe. The minor is evident herein. For they & we vse the signe of the crosse to the same purpose so far forth, as it is and was a free open manifest testimony of a couragious, and vndanted confession of christians concerning Christ. And anon after in the same place, This vse of this signe among the Gentiles was concer­ning Christ crucified a most beautifull confession, and the end most holie.

That which hath beene received generally of all churches, [...]us [...]lentiss. in­saniae est existi [...]are non recte, &c. Aug. Epist. 118. ad Ianuar. and hath continued from time to time ever since the daies of the Apostles, the word of God nothing contrarying it, that may well be thought an Apostolicall doctrine, and to speake [Page 161]against it will argue frensie, rather then wisdom: But such is the vse of the signe of the crosse for any thing we finde to the contrarie either in Gods worde, or in Ecclesiastical historie: therefore, &c. The maior is confirmed by places out of St. Austen, Epist. 118.Multa non [...] ­veniuntur in literis Apost [...] ­lorum et tam [...] quiae custodiun­tur, &c. Id. de baptis. con. Don. [...]. li. 2. c. 7. as that in his second booke of baptisme against the Donatists, speaking of rites, and cere­monies. Many things are not foūd in the writings of the A­postles, which yet because kept by the vvhole church, are thought to be delivered, and commended by none but them. A­gaine, in his 4. booke of the same title & 6. chap. The custome which men looking vpward to the times past still finde vvas ordained, and not by any latter age, is rightly thought to be ap­pointed by Apostles and Apostolicall men. And in the same booke, cap. 24. That which the whole church observeth, Quod vniver­sae tenet ecclesi [...] &c. Ibid. ca. 24. not ordained by coūcels, but alway was retained, cānot be thought to be other, then delivered by Apostolicall authoritie. The like to this among our late writers Zanchius witnesseth in­terpreting (what church he calleth Apostolical,Nomine Eccle­siae veteris at{que} Apostolicae in­telligo cam, quae à tempore Apo­stolorum per an­nos fermè 500. du [...]avis, &c. Zanch. in 4 pre­cep. lib. 1. c. 19. thes. 2. Dicit scripturae quiae non constrae dicit Eucan. in­stitut. Dicimus in deo tres person [...]s nō quiae script. di­cis sed, &c. aug. de Trinis. lib. 7. cap. 4. and anci­ent) pitching the time for almost 500. yeares after Christ, wherein though some few staines were, yet none such, but that shee might, and ought be called, and iudged Apostolicall. Our churches therefore are specially to bee called backe to the Manners, & Rites of that church, namely, when there is any thing to be added to the institution, and reformation of our churches beside the doctrine of the Apostles. For that in the maior where we saie, The word of God nothing contrary­ing it Bucanus a protestant writer in his institutions confir­meth speaking of the Trinitie vvhich is a greater point then the questiō of ceremonies, Scripture saith it because it gain­saith it not. A sentence much ancienter then his time, avou­ched by St. Austen (though not there so quoted) we say in God are 3. persons not because scripture saith it, but because it [Page 162]gainsaith it not. The minor appeareth by that, which here is handled vpon occasion of this argument. Ancient and late writers yeelding so much: Of our ancients it appeareth by Iustin Martyr, by Cornelius as he is cited in Eusebius, by Tertullian, Cyprian, Origen, Ambrose, Austen, Hierom, Chrysostome, Athanasius, Epiphanius, Cy [...]il, Basil, in a word, the Lattin and Greeke fathers, and hereof is no doubt.

In St. Austen we will make our pawse, Aug. de verb. Apost. vt suprâ who giveth 2. rea­sons for vsing the signe of the crosse in the for head. One be­cause of the Gentiles, and Pagans scoffing: the other in his booke of catechising the ignorant,Jd. de catechi­zandis rudibu [...] cap. 20.because christians woulde no way be inferiour to the [...]ews that marked their dores with the blood of the paschall lamb in token of their deliverance out of Egypt, therfore the christians would & did also marke their forheads in token of their redemption.

In our late writers howe much the vse is approued wee appeale to the places,Signum hoc nō tam quòd est v­sus in Ecclesi is antiquissimi, quam quòd est admodum sim­plex, &c Bucer inter, Anglica­na scripta. wherunto we refer the Reader as he findes them here remembred Mr. Bucer giveth his iudge­ment in this manner. I take (saith hee) the signe of the crosse nether vncomely▪ nor vnprofitable to be vsed not so much be­cause it is of most ancient vse in the churches of God, as be­cause it is very simple, & plaine, & giveth present warning of the crosse of Christ, & his suffrings: alway provided it be purely vnderstoode, and relligiously received, no superstition, nor servitude of the element, nor lightnesse ioined thereto, or made common vpon every ordinarie occasion. Silicet insignia propriae famili [...] gestare licet e­tiam signe cru­cis christianam, relligionem pro­fi [...]eri P. Martyr loc. com clas. 2. cap. 5. pag. 222. Peter Martyr as he is cited in his common places, writeth thus: The sign of the crosse is carried of Princes in their coronets, and diadems without any superstition at all. For by that signe they only pro­fesse, and witnesse they imbrace & defend christian relligiō. Furthermore if that be lawfull (and he takes it lawful) it is lawfull also to professe christian relligion by vsing the signe of the crosse.

Theod. Bez [...] delivereth his minde thus. Scio nonnull [...]s sublat [...] cruci [...] adoration [...] ali­quem signi cru­cis vsum reti­nuisse, &c. Bez respon. ad Franc. Baldum. I know (saith he) some hauing takē away the worship and adoratiō of the crosse haue retained some vse thereof still. Let them therefore, as it is meete vse their owne liberty. He doth not debar them of their freedome in this case, nor condemne thē for it, but holdeth it meete, they should haue, what liberty is fitting such a ceremonie.

Danaus his iudgement is cited before, and withal Gou­lartius of the auncient Christians with relation to these times.

Zanchius speaking of the signe of the crosse,Alia deni [...], qu [...] tolerari etiam nunc possunt, cum nihil in ta­li crucis vsu i [...] ­sit pericul [...] Zanch. lib. 1. d [...] imagin. the abuse and vse of it; many things (quoth he) in Ecclesiastical histories and the fathers well vsed, afterward drawne to superstitiō. Some things reported that are fabulous feigned by the Devil some true and laudable. Other things, to conclude, which now also may be tolerated seeing there is no danger in such vse of the crosse.

A. VV. a countryman of our own, Synopsis papis­mi. paineful & faithful, in his labours against the common adversarie determineth the question in this wise: we finde (saith he) that the crosse hath beene of ancient time vsed in baptisme, and is now in some reformed churches without popish superstition.

Now to conclude:

  • 1. If the signe of the crosse be with­out superstition retained of vs, if no danger in the vse.
  • 2. If the same holy end purposed by our Church, which the an­cient intended.
  • 3. If a free manifest open testimony of the christians vndanted confession.
  • 4. If as lawful to be known whose Disciples wee are, as to weare a gentlemans coate-armes, this being the cognisance, and knowne badge of a christian.
  • 5. If it be comely, and profitable, if a lewe may not out goe a christian. Nay,
  • 6. If a christian wil not be out gone for him, and therfore giveth him to know, that as the [Page 164]other marked his dores with the blood of the paschal lamb so he wil haue the lintels, and crevise [...] of his for head mar­ked whence bashfulnesse would peepe forth, the Jewe in token of his deliverāce out of Egypt, so he in proofe of his redemption from the spiritual Pharao.
  • 7. If a most prowde madnesse to speak against a laudable point ancient, & sim­ple, and generally receiued.
  • 8. If looking age after age vve finde it haue beginning in Apostolical times, & approved of by Apostolical men.
  • 9. If the scripture say, where it doth not gainesay.
  • 10. If a bar to keepe men from apostacie, as histories shew it was.
  • 11. If for al these reportes it deserue wel, and somewhat the more that ancient, godly, and chri­stian authority giues it allowance in baptisme, as we know it doth.
  • 12. If it did but a little good, as it hath done much, and little things we may not despise.
  • 13. If obedience to the commandement of godly Kings, commende, discreete and loyal subiects.
  • 14. If al the abuses of Poperie are met vvith in it.
  • 15. If no exception can be alleadged, but it is greater then al obiections brought, what wisdom, what moderati­on, what zeale, yea rather what vnstaiednes may we feare it is, that like wild-fire troubleth some mens iudgment, and suffreth them not to be setled in a peaceable, quiet, order­ly contentment.

Concluding vpon this, when they haue obiected al they can, that a short summe may bee made of al, and al in a word: obedience is better, then an idle oppositi­on. Thus farre of the crosse in baptisme.

CHAP. 25. There is no warrant in the word of God to say that chil­dren being baptised are vndoubtedly saved. See their reasons.

THe Rubricke (whereof they complaine) is to be cō­sidered Comparatiuely, & simply. Comparatiuely with reference to the point of Confirmatiō for want wher­of least any should doubt the childe his salvation were in­dangered, the Rubricke sheweth,In the title of the order of Confirmat. that if children haue bin baptised (though they reach not to farther yeares to be ca­techized, and confirmed in religion) yet the parents, or friends need not doubt, but that these children dying twixt the time of baptisme, and confirmation, haue al things ne­cessarie for salvation, and are vndoubtedly saved. For it is not vnknowne to the learned that there were some of old, who did thinke, that the spirit was not giuen in baptisme but in confirmation, and some such belike there were, whē the Communion booke was first penned, as may bee conie­ctured by the Rubrick, in regard of whom it is set down for a truth (to meete with their errour) That baptisme doeth not so depende vpon confirmation, as if children not con­firmed were not saved. For certaine it is that children be­ing baptised haue all things necessary for salvation, and are vndoubtedly saved. Secondly consider the words simply in themselues by themselues, there is no danger at all in the sense and meaning of the words. For in them also we may note these 4. things. First, Childrē, it doth not say how ma­ny more, or lesse, much lesse al. Only thus, Children. 2. bap­tised, not barely sprinckled vpon. 3. vndoubtealy. 4. are sa­ved. Al which several tearmes stifle the life, and breath of this abortiue obiection. For first we are to note the pro­position is indefinite. And a rule of art it is,Propositi [...] in­definit [...] in ma­teria contingē­ti est particula­ris. An indefinite proposition in matter contingent is particular, that is to say. Children whether all or some, the wordes determine not, why then presse they an inconvenience, which the place offers not? Jt doth not say how many baptised are vndoub­tedly [Page 166]saved, & if they wil grant any are vndoubtedly saved (as we make no doubt, but they wil) thē is it true that chil­dren being baptised are vndoubtedly saved. And yet if they mislike this they may learne their answere from two scrip­tures. One is Ioh. 20.19. The dores being shut the disciples were assembled for feare of the Iews. In reading of which place a wrangler might reply (The disciples were not assē­bled) for Thomas ver. 24. was wanting, and Iudas had hung himselfe, yet true it is the disciples were there assembled. So albeit some miscarry beeing baptised, yet a truth it is, that children being baptised are vndoubtedly saved; Theo­ther scripture is, 1. Pet. 4.4. Jt is sufficient for vs, that vvee haue spent the time past of the life after the lust of the Gē­tiles, walking in wantonnes, &c. vpō which place Piscator writeth thus. [...] istud argu­mentum, non videtur perti­uere ad omnes, &c. Pisc. in 1. Pet. 4.4. Though this argument seeme not to per­taine to all, because some haue the spirit of regeneration in their childhood; yet sufficient it is to proue a truth, if it pertaine to manie. Which wordes easily fit our occasion: though all baptized are not saved, sufficient it is that anie baptised are saved.

2 Secondly baptisme is not a bare sprinkling of water on the face of an infant, or the outward washing, but it is a visible signe of invisible grace. And the Rubricke saith not childrē being sprinkled vpon, &c. but baptised, wherein we are also to vnderstand the operatiō of the holy Ghost,Siquidem polā affirmo nobis in baptism [...] esse cum deo negoti­um Calv. opuse. pag. 1090. Quod per mini­stri manum fi­gurat intus sua viriture sancis. Ibid. the signe put for the thing signified. Read M. Calvin in his smaller works The admission which is made in baptisme, is somewhat els then an outward declaration before men. For I openly af­firme that in baptisme, wee haue to doe with God himselfe, who not only in witnessing his fatherly loue, bindes him selfe vnto vs, that we may bee surely perswaded of our salvation, but also, that which he figureth by the hand of the Minister [Page 167]himselfe establisheth inwardly by his owne power. 3. (vn­doubtedly 3 saved) for any thing the church of God knoweth to the contrarie. And though al be not collectiuely, yet di­stributiuely: to say, who is not, is to enter into Gods secret. For in the eie of the Church al things beeing done for that present, that may bee done according to Gods holy ordi­nance, we know nothing to the contrary, but that the child is saved. This word (vndoubtedly) may cause some doub­ting, which in the Act. c. 10. ver. 20.29. is plainely inter­preted. Where in one place it is nothing doubting, [...] In the exposi­tion made by the Minister on the 10. of S. Marke. in ano­ther place speaking of the same history, it is rendred (with out contradiction.) And so in the Rubricke, doubt not yee therefore but earnestly beleeue, that hee will favourably re­ceiue these infants, &c. Againe in the same place. VVhere­fore we being thus perswaded of the goodwill of our heaven­ly father toward these infants, &c. Anon after, Nothing doubting, but that hee favourably alloweth this charitable worke of ours in bringing these children to holy baptisme. 4. 4 (are saved.) The Rubricke meaneth not a present actualful possession of eternal life, for that is not in many of them til a long time after, but (are saved notwithstanding) because of a present right, & ful title they haue vnto it, assured thē of the Lord by the mouth of his Minister vnder the broad seale of heaven, namely their holy baptisme.

Herevnto these arguments were, & may bee wel added in clearing the sense of these words.

1. To say that childrē, while yet children for al they are baptised are damned, is to iudge contrarie to the revealed wil of God.Mark. 16.16. For the revea­led wil of the Lord is, that whosoever beleeveth, & is bap­tised shalbe saved (which how it is true of childrē that they may be said to beleeue shalbe handled in due place, vvhen we are to speake of the interrogatories in baptisme. And [Page 168]St. Paule nameth baptisme the laver of regeneration,Tit. 3.5. In baptisme nos [...]blui docet Pau­ [...], id [...]o est, &c. calv. in Eph. 5.26. vpō which wordes Mr. Calvin noteth, that in baptisme wee are washed, therefore it is St. Paule teacheth because there God witnesseth our ablution, or washing, and doth with all effect what he doth figure. Where the learned interpreter witnes­seth (and his witnesse is true,) that God doth effectually, what the Minister doth figuratiuelie, and therefore al this wel considered, we may wel keepe vs to the wordes of the Rubricke, that Children being baptised are vndoubtedly sa­ved.

2. To this effect, and much answerably was another argument learnedly proposed. Where is the seale of salva­tion there is salvation of Gods part in his offer, and of our parts in our vnderstanding, For the Lord sealeth no blancks. But children baptised haue the seale of salvation, therfore (quoad deum) on Gods part,Quoad deum Quoad nos. and quoad nos in respect of our knowledge, children baptised haue salvation. Hereat the answerer was blanck, and this was al he replied, I know not (quoth he) what you meane by this (The Lorde sealeth no blancks.) And least a learner vnderstande not what a great Rabbi did not, we advertise him from Mr. Calvin whose words are these, speaking of the Sacraments. Because the instruments of the holy Ghost are not dead, Qula [...] non sunt spiri­tu [...] sancti orga­na vtre per baptis [...]um, &c Calv. opusc. pag. 1089. lin. 56. Sacrilegum di [...]ortium &c. 1091. lin. 55. God doth by bap­tisme truely effect, and performe, what he figureth. Againe els where, It is a sacrilegious divorce, if any man will haue the naked signe distracted, or pulled in pieces frō the promise which God maketh. A divorce he calleth it, as of marryed couples: sacrilegious, as if church robbery, a sinne, that ve­ry Pagans frō their their soule did detest. A sacrilegious divorce, because of holy couples, such as the signe, and the thing signified, whose bond is called a sacrament all vniō. A third argument was, and may thus be framed. Children (as these men hold) borne of beleeving parents because they are with­in [Page 169]the covenant of grace, though vnbaptized, are vndoub­tedly saved. Ergo being baptized they are vndoubtedly sa­ved. For they are not worse for their obedience to Christs holy institution, wherein the Lord offereth grace, for so he doth in baptisme.

A fourth argument by way of retorting. They graunt we may hope wel of them, and if wel hope, surely, then do we ill to doubt, and raise these vntowarde scruples. To conclude. VVhen one Iacob Andreas held alike position to this of theirs, namely, that all Infants in baptisme are not regenerat, but those onlie, whom God in his secret councell, and decree hath predestinated vnto eternall life: Arcana istae d [...] singulis perso­nis iudicia Deo relinquimus & quod ad nos [...] ­tinet. &c. Bez. in respon p. 103 Mr. The­odore Beza maketh this replie verbatim: vvee leaue to God these secret iudgementes of everie single, and severall per­son, and that, which belongeth to vs, vvee are to presuppose, that they al are in the number of the elect, rather then repro­bate, or damned, whom God woulde haue borne, either of pa­rents professing the faith of Christ, or else hath grafted into his church brought from some where els & trained vp in the catechisme, and principles of a true Christian profession. Occulia hec i [...] ­dic [...]a deo relin­qu [...]nda sun [...]. & ex apparētibus signis est nobis iudicandum. In abstersione ca­lum. Heshu [...]. pag. 333. And in a treatise hee calleth: A removall of cavils raised by one Heshusius vpon occasion of the same point, his defence he maketh thus. One may bee in the number of the reprobate, though borne of faithfull parents, and one may dissembling­lie professe himselfe a christian, but these secret iudgments are to be left vnto God, & by apparant signes we are to iudge. And of little ones borne of faithful parents, to whom God hath made a promise hee wil be their God, and hath adop­ted them by baptisme to be his children, what apparant signe haue wee to say they are damned, or what apparant signe haue we not to assure vs they are saved.

CHAP. 28. The Minister must affirme, that God will giue it eter­nall life, and make it partaker of his everlasting king­dome. The Minister speakes more, then hee knoweth is true, &c. See their reasons.

AN obiection for want of wisdom perisheth vvith it ovvne waight.Vis consilij ex­pers mule rui [...] sus. Horas. The Minister must affirme that God will giue it, &c. And why not? For may a man vpon the honest vvorde and oath of his assured good friend af­firme thus,Si tibi vir gva vis, & laudabi lis aliquid po [...]li­ceretur haberes vtiq, pollicenti fidem Cyp. de [...]rtal [...]a. and thus. Such a man will do it, I dare bide by it, and build vpon it. For he hath promised of his word, & faith & I know he wil not goe from it though to his own hinderāce. Shal a man reckon vpon this, and may not the Minister af­firme it, when God hath bound himselfe by word, by oath past vnder his hand & seale, witnessed in heaven, & earth, in the presence of God, & men; for so the Lord hath done in baptism, & past it to his little ones vnder sufficient good warrāt.Hoe est Deum [...]mnino nō nosse &c. Jbid. This is not to know God at all, this is to offend Christ the master of beleevers with the sin of vnbeliefe. Secondly where it is said, Sacraments are not bare, but effectual signes of grace, then we reson thus. That which is an effe­ctuall signe of Gods grace, and goodnesse doth take effect, and is not frustrated, for that we cal effectuall. But so doth this Sacrament. It is an effectuall signe, &c. therefore vvee may affirme God wil giue the childe baptised eternal life.

It is an effectuall signe of Gods grace, but not, that they are saved.]

As substantial an answer as his that wil say, Whō God calleth, he iustifieth, and sanctifieth: I, of iustification, and sanctification, but not salvation. Where as it necessarilie followeth. If the Lord cal any effectually, them also he sa­veth. [Page 171]And as in that place it is said, them also he glorifieth. A benè coniun­ctis ad malè di­visa. This is an ordinarie sophistication. So that granting they are effectual signes of Gods grace, and goodnes, it must needs be acknowledged for a truth, they are also of saluation. For subordinate things fight not one with the other. An inferior sealing of grace is not denied the sacrament, Subalterna, que sunt, inter se nō pugnant. Non ideo negatur, &c. Caiv. opus. 1091. when the spirit is called the first and inner seale. And with al, a reason is gi­ven: Because God hath chosen those, whom he vouchsafeth the pledge of adoption.

CHAP. 29. The Minister thanks God the childe by baptisme is re­generat. This is to attribute that to the sacrament, which is proper to the holy Ghost.

THe answere is not more easie, then true,Non dicimus baptismum esse signū duntax [...] sea signum sa­cramentale &c. Bez. resp. ad Iac. Andre. pa. 105. which Mr. Beza makes to Andreas before named, VVe say not that baptisme is a signe only, but a sacramentall signe, that is such a one, as with which, of Gods part, the thing sig­nified is truly offred alway to be receiued. Neither say we that regeneration only, but also, and that principally, the washing away of sin is an effect of baptisme. Jn baptism [...] non materia modo considerā­da est, sed re [...] spiritualis, &c. Marl in Ephes. c. 5.26. Interim dū sig­no tribuitur purgatio, nō vs elemento, sed vs sacramento tri­buitur Ibid. To the like effect Marlo­rat vpō the Ephesians. In baptism not our water only, but the spiritual thing it selfe is signified by the outward signe, name lie the washing away of sin, & the grace of Christ. Therefore water of it selfe clenseth none, the only grace of God through faith purifieth the heart. In the meane while this cleansing, & washing though it be attributed to the signe, it is attribu­ted not to the element but to the sacrament. So far Marlorat. The like answer vpon conference was delivered. The child was sacramentally regenerate.

It cannot bee said, that a childe by baptisme is regene­rate, &c.]

This offensiue (speech as they conce [...]ue) were it in the booke of praier,Eph. 5.26. is iustified by scripture, Eph. 5. because of the similitude twixt the signe, & the thing signified in bap­tisme, as also approved immediatly vpon the daies of the Apostles,Justin. Apol. by Iust in Martyr speaking of little babes to be bap­tized. They are brought by vs, where water is, and after the manner of regeneration, as we were regenerate, so are they regenerat. Ego b [...]tisimo non secus, &c Calv. opus [...] pa. 1090. Quemadmodū nob [...]scum bon [...], &c. Gall. pub. prec. de Ba [...]tis. Jofantes, qui nontum [...]es [...]ta [...] poss [...]n [...] E­vangel [...]um au­ [...]i [...]e, &c. Bren. [...] Ioh. c. 6. (Mr. Calvin Brētius & others vse the like speech. I (saith Calvin) openly affirme, that mē are regnerat by bap­tisme, no otherwise then by the word. But by the word men are regenerat, and borne againe, therfore by baptisme they are regene [...]a [...]; and as God doth cōmunicate with vs his goods, & riches by the word, so doth he impart and bestowe them on vs by the sacraments. Brentius in these expresse tearmes: In­fants that for want of yeares cannot heare the gospell are re­generat and borne againe by baptisme, of the mercie, and cle­mencie of God. To shut vp the point: shal it bee current in some mens mouths, and nothing almost more rife, and or­dinary of one they favour: oh this is a deare childe of God, a good heart an honest soule, a true Israelite, a right Natha­n [...]el a sound Christian, wherein for al this outward varnish there is original, and actual sin, yea and great depth of hy­pocrisie, and wil they straine curtesie to say so much, or straine censures, if another shal say so much of a little one, in whom there is no stop to baptisme, nor any thing to let but original sin only, and that washing away by the blood of Christ, whereof baptisme is an effectual signe? Yet this they doe, so many, as except against these words, that the babe by baptisme is regenerate.

But how if there be no such words in the booke to giue [Page 173]this supposed advantage. Are they not to bee charged of forgerie, that doe thus picke occasiō?. These are the words, and no other. VVe yeeld thee harty thanks (O most mercifull father) that it hath pleased thee to regenerate this little In­fant by thy holy spirit. And so in the entrance is the praier: That he may be borne againe of water, & the holy Ghost. Jn which places, nor any els, there is one sillable, that by bap­tisme the childe is regenerat, but that God doth regenerate him by his holy spirit, and therefore thanks are given by the Minister, and the congregation in that behalfe. Thus exa­mining point after point the booke is blamelesse, and the shame returneth vpon their heads that beare false witnes against an innocent direction therein prescribed.

CHAP. 30. Interrogatories in Baptisme.
Because it app [...]areth not vnto vs how children can per­forme faith, and repentance by their godfathers, & how in­terrogatories in baptisme &c.]

VVHerevnto we answer. Childrē performe not faith, but the godfathers promise it, as appeareth in these words. These infants must faithfully for their partes promise by you, that be their sureties.

Another in a third paper.

Children cānot beleeue, for faith commeth by hearing.]

If he that writeth thus had said, They do not beleeue, it had beene somwhat, but to say that Jnfants cannot beleeue excluding them from al possibility for hereafter, becom­meth neither good christian, nor sound divine. For in say­ing children cannot beleeue, What possibility doe they ex­clude. Al possibility is either actine, or passiue. Omnis potenti [...] activa est, vol passi [...]. Passine whē though presently we cannot act, or performe a thing, yet [Page 174]so far fitted wee are, as it is not vtterly against our nature: for exāples sake, wood may be fire passiuely, because it may become fire. Contrarywise an impossibility, when a thing cānot be at al, as water may be scalding hot, but can never be fire, as wood may be. An actiue possibility, when a thing may presently of it selfe be without any great adoe (such is it owne nature) as fire presently can burne if fewel bee put to, but wood cannot vnlesse it first bee set on fire. Jn this sense Austen, Posse habere fi­dem, natur [...] est, habere vero gra [...]iae Aug. Prosp. contra Cassian. Aliud est habe­re fidem, et esse capacem fid [...]i Ibid. & Prosper against Cassian say wel. It is one thing to haue faith & another thing, to be able to haue faith or to be capable of faith. The possibility to haue faith is of na­ture, but actually to haue it is of grace. It is one thing to haue it, and another thing to bee able to haue it: wherein a childe excelleth a bruit beast, or any such creature differing from him in kinde, who neither haue faith, nor can haue faith. Brutish it were for thē to meane thus, & babish it is mea­ning otherwise to write thus.

Musculus in his common places saith, in asking, &c.

See their reasons.

Whereas Musculus confesseth, that this order of mo­ving interrogatories in baptism can plead custome, he saith a truth, but that he calleth it a fond custome, we intreat par­don for not beleeving him: St. Austen neerer then Muscu­lus to the first times of the Church by a 1000. yeares, and vpward, was in al probability to any mans iudgmēt likelier to know the vse, or abuse of such a custom, & how far forth it prevailed, wel, or il. Who is so opposite to Musculus herein, that where this writer a learned man (we confesse) but in a matter of fact for those times, not so sufficient to iudge, calleth it a fond custome, S. Austē giveth it the name of a most wholsome custom. Saluberrimae consuetudini [...] Aug. Epist. 23 But leaving their persons weigh the proo [...]es. Two arguments Musculus vseth, but neither [Page 175]fits the turne. His first (where he saith) it rose by the Bish. disorderly applying, taketh that for graunted, whereon the pe [...]ze of the argument is supported, and a bare surmise he proposeth for an vndoubted principle, which kinde of dis­pute is a fallacie in reasoning. And we would gladly know for our better learning, if he, or any so minded cā produce any historie, or testimonie, that ever the Church of Christ had any publike forme of baptism without demands made vnto the baptised, or their sureties. He, and others graunt they were offred to men of yeares newly converted to the faith, but can he, or others (we know they cannot) shew, that they were spared in baptisme of infants, as questions need­lesse, & toying. His secona argumēt, that we wrong our sen­ses in asking, & answering, &c. Whervnto we reply. First a common and ordinarie thing it is for our senses to be de­ceived, and no sure guides of our vnderstanding. For if cō­clusions passe vpon their verdit, then in sayling the shippe stands stil, the shore moveth, the ore is broken in the water the sun is but some two foote in quantity, and a many the like, wherin our eie thorough misprison informeth amisse. Secondly, if we did a [...]ke of children, & did looke that in bap­tisme they should make answere, sense, reason, truth, and al woulde giue sentence against vs. But the practise of our Church, and of others that ioine with vs, giue no such ad­vantage to this obiection. The author of the booke vnder Dennis the Areopagit (though not his) yet very ancient, for so al acknowledge it,Puer renl [...]tias, & pr [...]fitet [...], id est, spondeo me puerū inductu­rū cumad sacrā intelligentia [...] venerit; &c. Author c [...]le [...]. hier [...] ch. cap. 7. notwithstanding somewhat interser­ted, that beseemeth not his pen, answering some scoffers of his times hath these words. Hee doth not say I renounce for the childe, or professe the sacraments of faith, but in this sort, the childe renounceth and professeth, that is, I become surety, that I will induce the little one (when he shall attaine [Page 176]to a holy vnderstāding) by my diligent exhortation to [...] all contrary things, and professe, & performe these heavenly things, which he doth promise. Which custome continued to the daies of Austen, was then also in like vse. VVhen lit­tle infants are brought to baptism, their godfathers answer and say. Interrogamus eos à quibus of­feruntur & di­cimus: credit in Deum? Respon­dent credit & ad c [...]tera singu gula quae ge­ [...]ūtur. Aug. Ep. 23. They doe that, which those tender years cānot think, or at least, we cannot tell that they doe. For wee aske them, by whom they are presented, & we say of the childe, Doth he be­leeue in God? whereas their infancie knoweth not, whether there be a God. And they answere for it, be doth beleeue, & so to every particular else, that is then done. And if we may apprehend a reason for this custome long before our time in vse, the reason may be this. Baptisme implyeth a cove­nant, or league twixt God & man, wherein God of his part taketh the baptised (little as it is) into the fellowship of him selfe, the son, & the holy Ghost, and withal into the blessed cōmuniō of the Saints, adopteth him for his childe, ingraf­teth him into that body, whereof Christ Jesus is the head washeth him frō sin, accoūteth him righteous in his sight, mortifieth him to sin, raiseth him vp to be a new creature, ascertaineth him of eternal life, and giveth him what grace so ever shalbe hereafter necessarie, & that for Christs sake the redeemer. The partie baptised (infant though he bee) because baptised receiving grace at the handes of God so­lemnly promiseth by them that bee his sureties before the whole congregation, and elect Angels of God, renoūceth the Devil, and al his works, acknowledgeth no other God, but the Father, Son, and holy Ghost in whose name hee is baptised, alway dedicating himselfe vnto his blessed ser­vice (which is perfit freedome) imbraceth his doctrine re­vealed in scripture; holding himselfe by baptism tied to ob­servation of Gods commandements, as the Iew by his cir­cumcision [Page 177]tooke himselfe bound to the law of Moises. By vertue of which covenāt made in baptism, God requireth a solēne profession of faith, & such a promise of obedience, as cannot be recalled, which vndertakē at that time by his sureties is held as the childes deed, whom it principally cō­cerneth, whither he afterward co [...]tinue in the faith,Confer. pa. 6 [...]. or fal away. This made Nestorius the [...]ereticke bee charged, as having fallen from his first profe [...]ō & brokē the promise, which he made to God in the ar [...]es of others. And so ma­ny as had stained their holy profession by heathnish idola­trie, Tertullian claimeth their promise made in in baptism.Ters. de spect. Why replied they not (a reply the easiest of a thousand) the promise then made was not theirs, but their godfathers, and sureties, and so posted it over from themselues to their sureties, and witnesses in baptisme? But wee may feare he­retickes, & prophane persons were ashamed to speak that in their own defence, what zealous professours, (but igno­rantly so called) shame not to teach, and publish abroad in steed of wholsome doctrine.

Dost thou forsake the Divell, &c. Is a questiō against sense.

This questiō is a part of the covenāt the baptised made.Jsidor de off [...]. Eccl. lib. 2. c. 24 For his covenant according to Isidore in baptism was two­fold, one concerning the abhorring and renouncing of Sa­thā, the other part his obedience to the faith of Christ. To the like purpose St. Ambrose before him witnesseth in his time of the baptized.Abre [...]tie Amb. Hexam. lib. 1. cap. 4. Hee which is baptized forsaketh the spirituall Pharao, the prince of this world, saying I renounce thee O Satan, and thy Angels, thy works, & cōmandements, I forsake vtterly, and Tertullian ancienter, then they both, speaking of the wicked spirits: These saith he are the An­gels which we in baptisme renounce.

It is against sense.

Be it a child cannot covenant by worde of mouth in his owne person, (and who saith he can?) yet if it bee for the childes good, his gardian, or tutor may do it for him, and it shal stand behoueful to the childes best advantage, for so it did to our deare Soveraigne to whō interrogatories were propounded when he was crowned in his infancie King of Scotland.Conference before his Maiesty, p. 65 And surely then no greater good, then with the soonest to haue the seale of salvation made over to the In­fant. Nether can it be thought vnreasonable, or vnsit, that infants in their owne names by wordes vttered of others should binde themselues (though at vnawares,) yet truely, & sufficiently for that time of their infancie. For so Mus­culus the author before named confesseth,In hane fidem vsq, adeò diser­tè & cōcorditer baptizamur vt illius confessio in toto christia­no orbe ab adul tis si qui suni baptizandi ex ipsorū ore, &c. Musc. tit. de Eccles. fig. 9. & 3. pag. 310. Into this faith so expresly, & lovingly are we baptised, that the confession thereof throughout the whole christian worlde is required of men in yeares (to be baptised) at their own mouth, of childrē at their mouth, who become witnesses vnto them of baptism. So writeth Musculus, shewing that in the whole christian world this course was ever kept, why then should we break it? As for that which is cited a little before seeming contra­ry to this point here delivered, we are to know hee delive­reth it vnder correction of better iudgement. And though he incline somewhat to the opinion fore-alleadged vnder his name,Neminipraeseri bimus, tit. de bapt. fig. 3. & 13 pag 340. yet he nether dareth nor doth prescribe contrary to the manner in vse with our church.

It is against Gods word.]

Nay rather agreeable to Gods word, & thus we proue it. First, by Circumcision a childe of 8. daies old might make a covenāt with the Lord: for the breach of a covenant im­plies a covenant made. Breake hee did, that was not circū­cised though he were but a babe.Gen. 17.14. He hath brokē my cove­nant. [Page 179] Secondly, (vnlesse we shal thinke, that it is one bap­tisme children haue, & another which the elder sort haue) it appeareth expresly by St. Peter, who calleth baptism by the name of an Interrogatory, or demand, [...] 1. Pet. 3.21. or covenant vpō questions, & answers interchangeably made. And therefore not against Gods word to say that a childe may vow in this manner of holy baptism, & spiritual stipulatiō, or promise.

They haue no faith.]

No actuall faith, which commeth by heating; yet born of beleeving parēts, may wel be said to beleeue.Accommoda [...] illis mater eccle­sia aliorū pedes, vt veniant, &c Aug. de verb. Apl. serm. 10. The church our mother (saith St. Austen) lends them other folkes feete to come, other folkes hearts to beleeue, other folks tongues to cō­fesse, that, whereas they be sick through anothers sinning, they may be made whole by anothers confessing for them. The same father being demanded, where he put little ones baptised. Truely quoth he in the number of our beleevers. For therefore by a custom of the church ancient, Canonicall, Nam ide [...] con­suetudine eccle­siae antiquâ, Ca­monicâ, funda­tissimâ, &c. Ib. Si non vis esse apertè hareti­cus. Jbid. welgrounded, children baptized are called faithful. And a­little after, Thou shalt reckon infants baptized among belee­vers, neither shalt thou dare to iudge otherwise, vnlesse thou wilt be a profest hereticke. Again, He is healed at other folks words, because he is wounded by another bodies deed. Doth he beleeue in Christ? The answer is, he doth. For one that speaks not for one that is silent, for one that weepeth, & in weeping praieth after a sort, that he may be helpt, an answere is made, & the babe recovereth. In another place,Sicut credere respondetur, [...] eti [...]m [...]idelis vo­catur, &c. Id. Epist. 23. As the answere is that the child doth beleeue, so is he called faithfull, not by as­senting to baptisme in his vnder [...]tanding, but by receiving the sacrament it selfe. Jn these authorities so thicke one following another, it is evident, that in St. Austen his time, & long before it was a custome well approved because Cano­nical, & welgrounded, to account children among them, [Page 180]that haue faith, & at their baptising to vse interrogatories, as we may confesse vpon recourse had to the several alle­gations before mentioned.

Children cannot beleeue, Faith commeth by hearing &c

See their reasons.

Although sufficient hath been spoken to satisfie this ar­gument, yet to giue farther contentment, this we answer, Infants haue not faith by the vocal and external word of the preacher, Habent infan­tes auditū spi­titualem, id est. audiunt, quid [...]quatur domi [...]us in cordibus suis, &c. Selnec Catech par. 2. pag. 481. yet hearing as they doe, what the Lord speaks within them in their hearts by his holy spirit kindling, & confirming faith by a speciall meanes, & operation, (though vnknown to vs) they are said to beleeue. Thus far Selveccerus. The rea­son heere vsed to the contrary is no other then Bellarmine in the preface of his second Tome of Sacramentes hath, where disputing for the Anabaptists thus concludeth, If Infants vnderstand not, Infantes nō in­tilligunt, argo [...]on credūs. Bell. paaefat. de sacra. [...]ons. 2. De fidet [...] datur, de [...] non [...]tē loquimur de [...], &c. Aman. Po­tan dialect. p. 332. Elench. causae. Non actu rati­acinantur, ne{que} in vteris mate [...] [...]is aliquid vi­dens quis tamen [...]o [...]esse dicit ex­pertes animi, &c. Zanch. in [...]phes. neither doe they beleeue, and if they beleeue not thē are they not to be baptized. Which is a dou­ble fallacie of his. The first part true, as if simply and gene­rally true. Faith in operation by the word preached is not with out vnderstanding, but alwaies presupposeth doctrine by the ministry of the word, but we speak of the power, & entrance which little ones haue by the grace of the promise, hee hath made, he wilbe our God, & the God of our seede. As for the o­ther part of his argument, Jnfants actually beleeue not, (as hath bin granted) ergo not to be baptised is plain sophistry alleadging a wrong cause. For the having, or wanting of faith is not the cause, why children must bee baptized, but the promise made to the children, & their seed a far of, as it is, Act. 2.38. Cōcerning the faith of infants it is not impea­ched for want of hearing, or reasoning, &c. They reasō not presently, nether see they ought in their mothers womb: & yet who will say therefore that they haue neither a living soule, [Page 181]nor benefit of [...]ies to see, nor to bee accounted for reasonable creatures. And vnlesse grace do lesse then nature, it may be thought, that having the holy spirit, & baptisme a comfor­table pledge of the Lords loue, & the beginning of a better life even the life of grace, they may be said to beleeue. No man denieth them to be reckoned in mankinde, nor must he exclude them from the number of the faithful, which yet he might, if the obiection hold in saying not only, That they doe not beleeue, but more peremptorily, They cannot beleeue.

It is said wilt thou be baptised into this faith? The God­father saith, that is my desire, this is not true, &c. See their reasons.

It is both waies true. Of the godfather, & of the child: of the godfather it is thus far his desire to be baptised, as hee makes the childes case his one, which speech in so doing is answerable to his name, and as hee is insteede of a father, wherfore called godfather so a parents affection hee must put on. Now a father, or mother, the good they wish their childe, they cal their own, so far loving the fruit of their bo­dy, that they reckon it, as themselues, & therefore may well cal their desire, their childes desire, because of the fellow­ship twixt roote, & branch. When the woman of Canaan did intreate for her childe, shee vsed her own name, as wel,Mat. 15.22. as her childs. Haue mercy on me my daughter is miserably vexed with a Devil. Her selfe distressed, because her daughter a part of her selfe was distressed: mercy shee begs for her selfe vsing her own name, intēding it for her daughter. So in baptisme the sureties in a parent like affection desire vsing their own name, but intending it for their godchilde. He needes baptisme, they craue it, and in as much as they craue it for him, hee may in that sense wel be thought to [Page 182]haue a desire vnto it. Againe, true on the childes part, that he desireth to be baptised.Conspiratione quadam cōmu­nicat spiritus: credit in altero, quia peccavit in altero, Aug. de verb. Apl. ser. 14. For by a certaine holy agreement the spirit so cōmunicateth him selfe vnto both, that the child may be said to beleeue in another because he hath sinned in a­nother. And as it is no absurdity in the iudgmēt of the lear­ned, ancient & late Divines to say the infant baptised (not­withstanding an infant) hath inclinations, and motions to godward, so why not a desire too, vnles a desire to a thing be without inclination or motion at al. Jn which latter inter­pretation that we may the more easily finde favor, we refer you to Phillip Melancthon, St. Bernard, Brentius, Vrsinus, &c. Melancthon. loc. [...]om. pag. 384. Melancthon in his cōmon places. Sufficient it is to hold, that the holy Ghost by baptisme is given to infants, who cau­seth in them new motions & new inclinations to god ward, according to their capacity. Smithcon Me­lanct. pag. 96. Whervnto one Richard Smith, then reading at Doway makes answere. VVhat devises are these (quoth he) of new motions, & inclinations of infants. As if to this effect: Let Melancthon vvrite, as hee doth, his antimelancthon dares write the contrary, & holds it for a meere devise to say that childrē haue any motions, or inclina­tions. But St. Bernard shal witnes for him in allowance of this speech.Quid si infant pro seiloqui non potest, pro quo vox sanguinis fratris sui [...]s ta­lis fratris cla­mat ad deum de [...]erra? Astat, et clamas nihilo­minus mater ec­clesia. Quid ta­men infans? Nō ne & ipse, &c. Bern serm. 66. in Cant. VVhat if the infant cannot speake for it selfe, for whom the voice of his brothers bloode & such a brother crieth to God from the earth: yet the church his mother stands by, & crieth. And what doth the infant the whilest? Doth he not to thy thinking inlarge his mouth, and gape wide for the fountaines of his savior, seemes he not to call vpon God, and in his swadling bands to cry. Lord I suffer violence answere for me? Hee begs the helpe of grace, because hee suffreth vio­lence by his originall. His gaping for the fountaine, his cal­ling, & crying for grace, his begging, & such like speeches, what are they but arguments of desire. Al which must bee [Page 183]vnderstood, as Phillip Melancthon before noteth, with re­spect to the childrens capacitie. Pro ipsor [...] modo. Nebridius val­de oderat de quaestione mag­na responsionem brevem Aug. Epict. 23. Brentius in his time trou­bled with the obiection now made, like Nebridius, of whō St. Austen speaketh, who being a sharpe searcher of deepe points of religion, and could not away with a short answere to a great question, answereth al the packe of exceptions in this manner. (Faith commeth by hearing.) So a slip, or a sprig groweth by planting, & watring, yet Aarons rod flourished without either. (Children heare not the out ward word, In his Deus [...]o modo, quem ipse optimè novit, est efficax. Brent. in Luc. 1. hom. 4.) true they doe not, but some other way best knowne to himselfe God worketh effectually: (Childrē vnderstand not, nor do beleeue) Is it therefore against sense, they doe beleeue? Nor doe they vnderstand, that they liue a bodily life, & yet they liue? Jd in Luc. 18. And who told you, Quis tibireve­lavit pueros, quiad Chrisiū affertur nō cre­dere Ibid. Quomodo etià non don [...]ret ip­sis suo quodam modo fidem. Ibil. or what revelation can you shew vs from heavē that children, which are brought vnto Christ do not beleeue? Christ giveth them his blessing; namely forgiuenesse of sins, & adoption into the sons of God, how then should he not giue vnto thē faith? For without faith it is impossible to please God. But Christ is well pleased with infants, he blessed thē, yea that they are in favor with the Lord, is plaine, Gen. 21. He heard the childes voice, no lesse then the mothers. And out of the mouth of babes, and sucklings, Psalm. 8. He ordained strength. Of Iacob, yet vnborne he saith. The elder shall serue the younger. Iohn Baptist a little infant, he indowed with his holy spirit, & (that which is the greatest thing of al) his own Son Christ he ordained to be a childe, that it might appeare Christ is Christ of infants, as of elder folkes. Againe, Hee would haue so many as shall enter into the kingdome of heavē to be like vnto little infants, &c. Anon after Christ calleth them vnto him: Suffer little children, &c. God createth thē after his own image, &c. He favoureth them therfore not as a stone, or timberlog, which also are the creatures of God, but [Page 184]he favoureth them as wretched, & forlorne children born of mankind, whom he (such i, his mercy) doth preserue vnto e­ternall life. He hath commended their health to his Angels, who see his face continually. So as it must needs be, they haue their owne faith. Necesse est igi­nur suam habe­ant sidem. Deus indidis creaturis, &c. Nō sentit hanc [...]i [...]em homo, Quid tū postea? sed sentis cam Deus insanium servator. Ibid. God hath given creatures, Rom. 8. without life their grones, & sighes, which they themselues feele not, & should he not giue little ones brought vnto Christ their own faith? It is against sense. The childe feels no such thing. VVhat then? God himselfe the Savior of the little babes fee­leth it, & that is enough. Wherefore necessary he holdes it not curiously to inquire howe, & by what instrument they receiue the holy Ghost. Such as their faith is, such is their inclinatiō,Occulta spiri­ [...]us sancti ope­vatio, &c. Mus­cul de [...]ap [...] pag. 240. & desire, not ordinary, as in persons of maturity & ripenes for knowledge, but as Musculus interpreteth it a secret hidden operatiō of the holy Ghost, whereby God wor­keth in the elect according to his preventing grace, whereof we cannot iudge. There is no present act of thought, sense, or confidence in children,In ipsis tamen fidei spiritū at­ [...], vim inesse fatentor omnes d [...]c [...]i. zanch. Miscal. lib. 3. tis de persever. Bucer. derecon­ciliat ecclefiariō are. Iustificat. Vrsin Catec. tis. dehominis li­beras. pag. 610. Inclinationem [...] pieta [...]em. ib saith Zanchius, yet al the learned confesse there is in them the spirit, & power of faith, which sometimes is called a secret faith, an habituall faith, the seed of faith, the inclinatiō or divine motiō vnto faith. Which last tearme of art, Visinus in his Catechisme vseth after this māner, Infāts haue a power, & inclinatiō of faith, although in acte present they shew it not. For as it is in wicked chil­dren of the church: they haue not actual impiety more thē a serpēts brood hath poison, so neither haue the better sort an actual faith, but an inclination to godlines. And if this inclination may be thought in little ones baptised then a de­sire included in that inclination may be also thought in thē without preiudice to the truth. So as no absurdity in one speech to say Children desire to be baptised, more then by the other in saying Childrē do beleeue. Whither we vnder­stand [Page 185] a desire the sureties, & parents haue in the behalfe of the baptised, or whither we vnderstand a desire childrē may be said to haue, in respect of the inclinatiōs, & motiōs God worketh in them after an vnspeakable manner. For either of these answeres the godly learned do make. And but that al advantages are sought to carp, & contend, why displea­seth this sentence in the booke of common praier, vvhich themselues iustifie by their own writings, where they haue word for word. That the parties to be baptised if they bee of yeares of discretion by themselues; & in their own persons, Admoni [...]. fol. 109. [...] or of they be Infants, by their parents, in whose roome if vpō necessary occasion they be absent, some one of the congregation knowing the good be haviour, & sound faith of the parents, may both make rehersall of their faith▪ & also (if their faith be soūd) desire to be in the same baptised. Jn which sentence both those points of our communion book are approved. First that infantes by their sureties make rehearsal of their faith. Secondly, that they also by others desire to be bapti­zed in the same: yet an intollerable false doctrine reproved by them in vs, they can, and doe approue in themselues, & their followers finding it in our communion booke, they must dash it out of coūtenāce, but reading it in their own, giue it general approbation. Which practise resemble [...]h the Iesuit Bellarmine his calūnious preface before the se­cond controversie of Christ,Jt. Bullinge [...] non pud [...] scr [...]. be [...]e [...] esse in [...] ­vinitate pers [...] ­nas, non stat [...] sed gradu, &c. Certe personas divinas gradis &c viz A [...]ian [...] dicere [...]usiessen [...] Bel. praf de Christ [...]. where letting fly vpon our writers he attempteth to shame Mr. Bullinger for saying, There are three persons in the godhead differing not in state but degree, not in subsistence but forme, not in power, but in kinde. Truely the Arians (saith he) would hardly haue saide, that the divine persons did differ in degree, forme & kinde. Which wordes in Bullinger must beare blame, but in Tertullian none at al, whose expresse words they are, whereas [Page 186]if Tertullian were not to be charged with Arianisme as he was not,Tertull. adver. Praxeam, ca. 2. Gradum pro or dine formā pro personalita [...], speci [...]m pro sin­gulari & indi­vidua rations [...]ter [...], accepis. [...]. neither did Bullinger deserue that reproach, what Arianisme is this by the word, degree, forme, species, or kinde to vnderstand a severall order, & distinction of per­sons, which was Tertullians, and after him Bullingers sound iudgment. But that we may know the same things allowed in some for orthodox & right, in others cōdemned for he­resie, argueth such partial disputantes haue the faith in re­spect of persons.

CHAP. 31. In the first praier the Minister doth affirm that God by the baptisme of his son did sanctifie the floode Iordan, &c.
This is an idle affirmation, &c. See their reasons.

THough no mention in that place, doth it follow that God by his sons baptism did not sanctifie it? [...] the que­stion is whither this be contrary to the word of God, or agreeable vnto it. Contrary, it concludeth wel, & fitly, otherwise as Austen saith,Recita illa ipsa tibi, & à vobis in vos Aug cō [...] P [...]il. li [...] 2. c. 14. Rehearse these to thy selfe, & frō your selues returne them vpon your selues. Concludes it not? we giue them their own saying. An idle, yea more, an vn­true affirmation: idle because impertinent, nothing to the purpose: vntrue for dare they say, that God by Christ his bap­tism did not sanctifie the flood Iordan? Antiquity witnesseth otherwise.Baptizatus es, non te in aqui [...], sed aquas in to sanctificant, vt per [...] not san­ctificares Ansel. Thou art baptised not sanctifying thy selfe in the waters, but sanctifying the vvaters in thy selfe, that thou mightest sanctifie vs by them. Others more ancient thus; Christ was baptised in Iordan that where was entrance for the children of Israel into the land of Canaan, so by this an entrance into the kingdom of heaven: that as the spiritual Canaan, & Iorden was a way for Jew, & Gētile, so baptism should be common to Jew, & Gentile. Chrysostome cōpa­ring [Page 187]the waters in the creatiō, & what they brought forth, with baptisme in the regeneration what it brings forth,Ex quo Iorda­ni alue [...] ingressus est Christur, &c. Chrysost. [...]om. 25. in Ioha [...]. sheweth, that ever since Christ entred into the channel of Iordan it brings not forth any more creatures, who can onlie creepe, but the soules also of livings persons: mentiō is made of no more thē Iordan by a grace of speech implying al o­thers. For the reason is al alike of them so applied,Baptizatus est dominus, non mundari vole [...]s sed mandare a­quas, &c. Amb. in Luc. li. 2. c. 3. aut secundum alios c. 12. de Io­su baptizato, &c. Vs veterem A­damum suffoca­ret in aquis, &c. Nazian. o­rat. sanct in lu­mina. Terint, advers­ [...]nd: de paff [...] Christ. Id de pudiciti [...] c. 6 Id de bap [...]. cap. 4. sapius. as Jor­dan was. Ambrose, The Lord was baptised not willing to be cleansed, but to cleanse the waters, that they washed by the flesh of Christ, which knew no sinne, might haue the right of baptisme. Nazianzen giving a reason, why Christ was bap­tised alleadgeth this, namely that he might choke the olde A­dam in the waters and make the new man come forth. Ter­tullian ancienter then they all, Christ being baptised that is, sanctifying the waters in his baptisme, &c. In alwhich quo­tations cited before, it appeateth plaine, that they whose labors were in framing our booke of cōmon praier skilled a great deale more of the godly old language, which those silver gray haires vsed, then some idle students of our time who not able, nor willing to take paines in reading of the ancient records, only devise where, and wherein they may haue opportunity for their frivolous, quarrelling, waspish accusations. And because the margent is so streightned that we cānot particularly pause vpō the rest whose iudg­ment is the same,Beda In Luc. 3 [...] Hiler [...]can 2. [...] Math. Hi [...]on [...] dialog. con. [...]. ciferi: & idem in ca. 3. Math. the reader may bee intreated to consult the quotatiōs of Beda, Hilary, & Hierom noted on the side, that if he be of those, that haue more time, then he can wel spend, wasting both it & himselfe about nifles & trifles, he may finde himselfe worke in examining these places. Nei­ther is the communion book so addicted to them of old, that it hath not friends of these latter times, yes it hath.Luther in ho­mit. de baptis [...] Luther in his homilies of Baptism, & Hemingius in his postils amōg [Page 188]other reasons, V [...] sanctifi­tatas relinque­re [...] aqua [...] omni bu [...] baptizandis. Heming in Do­min Quinquag why Christ was baptised yeelds this for one: is leaue the waters sanctified for all, that are to bee baptised. Whither thē, our church wil haue fellowship with the fa­thers, or our brethrē, we must allow of these words, nether is there any fault in the book, but in the persons, who take wholsome doctrine, for a sound reproofe. Arguments vve must thinke al these learned writers had from scripture, & it is a cōmendable modest practise in our own Divines, Nō audeo dam­nare, quando nō pugnat cum sa­cris literis, & nihil habet ab­surdi zanch. in multis lo [...]is, Kicher. & alii. Zanchius and others: to account of the fathers consent, vvhen there is no manifest scripture that doth contrarie it, as in this question it doth not. That Christ by his baptisme sancti­fied the flood of Iordan, and all other vvaters to the mystical washing away of sinne. And if wee examine it more nar­rowly, what else proue the mutual aspect, and respect e­verie sacrament hath to the thing signified, which being holie, that also is sanctified: and therefore is it Baptisme washeth vs in the vvorde of life. And againe, It is the laver of regeneration. Wherefore though the coniunction of them two (which make a sacrament) be not naturall as the combining of a substāce,Coniunctio non naturalis, non localis, non spi­ritualis sed [...], re­lativa, [...]t sacra­mantalis. Act. 27 41. [...]. & accident, fire, & heat, nor local, as when the forpart of the ship, wherin Paul sailed, stuck in a place twixt 2. seas, nor spiritual, for thē should it giue life to the elements, wither of water, or of bread, & wine, but relatiue, significatiue, sacramental & so otherwhiles are in­differētly called by each others name, not that the one na­ture is swallowed vp in the other, as Pharaohs leane kine eate vp the fat, not that the holines of the one cleaveth to the other, as whē Paules cōpany did cling vnto him fel on his neck, sorrowing they should see his face no more, but a relatiue vniō as is in the voice of the gospel, & that wherof it speaketh cōceived by the vnderstanding, & apprehēded by faith, yet comparison made of vs with the things signi­fied, [Page 189]& the things signified with vs, the vniō is not essential, & personal, but mistical, yea real, true, & indeede thorough the alone power, & vertue of his holy spirit, which causeth Iesus Christ, as hee is now man sitting in the heavens, yea though sitting in the heavēs to be givē vs, that are on earth, yea though on earth as certainly & really, as the outward e­lemēts externally are ministred, not in any naturall māner (for it is beyond natures scantling) nor locall, for heaven, & earth, & the things therin cōtained are many miles distant but spiritual, & heavēly of our parts by faith, of Gods part by his spirit, which is a bond, that coupleth, & can couple things remote, & far a sunder. And no marvil, for man & wife though separate otherwhiles for bodily presence, like Abrahā & Sara, the one within, the other sitting at the tent dore, yea so far frō one another, as one end of Ninive frō the other, that is 3 daies iorny, yet by the bond of mariage so neare they are, as they are no more two, but one flesh, much more they, not 2. that are but one spirit. Which do­ctrine of our vnion we may haue cause to speak of, whē we handle the sacrament of the Lords supper. In the meane while knowing there is an analogie twixt the elements, & the things they doe signifie (for sacraments, as Iorden, Nisi sàcramen­ta quandam h [...] berent similitu­dinem r [...]um▪ quarum sacra­minta sunt, & Aug. epist. 23. & al other waters applied to that sacramental purpose, haue a cer­taine likenes, & resemblance, whose sacraments they are, e [...]s should they be no sacraments at al, & for that their similitude they commonly beare the names of the things them selues) we must needs grant that Iordē, & al other waters applied for baptism are sanctified to the mistical washing away of sin.Rom. 11.16. And if al things be holy, as they are dedicated to a holy vse, and this kinde of holynesse, the Apostle deriveth from the roote to the branch, saying if the roote be holie, so are the branches: if the vnbeleeving husbande bee sanctified by [Page 190]the vvife, that beleeveth, and the vnbeleeving vvife sanctified by the husband,1. Cor. 7.14. that beleeueth: else vvere our children vncleane, but now are holy: if this holines bee so called, not intending thereby the secret electiō of the faithful (which is neither so commō to al, nor so known to any) but pointing at the christian profession, which man or wife maketh, whereby they bee called to be Saints by calling. That is,1. Cor. 1.2. in St. Peters Epistle, an holy & peculiar people vn­to God.2. Tim. 1.2. For which cause children borne of them are holie, that is,1. Pet. 2.9. because of the covenant haue a right to baptism, for want wherof infidels, & their children are vnholy, and vn­cleane. If in the question our Saviour proposeth whi­ther is greater the gold,Mat. 23.17. or the temple, that sanctifieth the gold, the gold is sanctified by the temple, that is accoūted holy, because separat from prophane, & common purposes dedicate to a sacred vse: If the daies of the weeke not for a­ny holynes in them inherent, as in vs, but in respect of the end, whervnto applied: if al the weeke before Easter in the language of our own & other countries approved by out godly fathers (who knew how to speak before we did) were called not amisse,Hebd [...]ada sancta, & san­cta septimana. Holy weeke, because appointed to Gods service the people preparing thēselues for the sabboth day following to the holy cōmunion, if garments, places, times, were named holy, because of holy duties then, & therin per­formed, if Jordan & al other sacramental waters worthily applied be a seale of righteousnes, an assurance, that we are baptised into Christs death an evidence of Gods favor, & loue, a remembrance of the covenant, & a certainty of our salvation, if Jordan & al other sacramenta! waters vnwor­thily applied, be contrarywise, the losse of Gods favor, and the Lord taketh the contempt therof (though but a bare, external signe) as a contempt to his own person, If there [Page 191]bee so great strength in the worde of the Lorde Iesu, Sermo Christi, qui [...] nihilo f [...]ere, quod non [...]ra [...] nō potest ea qu [...] sunt in id muta. re, quod nō [...]rā [...] &c. Ambres. de sacram. l. 4. c. 4. that all things began to be, whē they were not, yea of such force that the mistical elements cōtinuing in their nature for substāce are changed in vertue power & working, wherby they bear not only the names, but also the fruites and effects of that thing, whereof it is a sacrament, and for conclusion of this point, if the elements once sanctified, not now their owne nature giveth effect, but the divine vertue worketh in thē more mightily, the truth being present with the signe, and the spirit with the sacrament: We need not distrust the cō­gruity of this speech (Jordā & al other, &c.) but we vnder­mine withal a wel grounded truth of many a sweet & com­fortable doctrin, & therfore no hard matter to know, [...]. whi­ther best to remoue, or let alone, that which hath so good a vse in our praiers at holy baptisme.

CHAP. 32. Private baptisme is against the word of God, &c. See their reasons.

THat private baptisme is not against the word of God, shal appeare in due place. But against your cōmuniō book (exhibited to the parlament in the late gracious Q. Elizabeths daies) we confesse it i [...]. For there indeede (in the title of the order of baptisme) we finde you teach thus. The sacramēts are not ordained of God to be vsed, but in pla­ces of the publike congregation, & necessarily annexed to the preaching of the word as seales of the same. Which if you make for a principle of faith, we must gather that your pro­position is convertible. No preaching no sacrament. Again no sacrament no preaching. So as in effect you must, & doe imply, no baptism, nor Lords supper without a sermō. And again, That we must alway haue one or other sacrament still [Page 192]administred, when there is a sermō, because sacraments are necessarily annexed to the preaching of the word, as seales of the same. But our cōfort it is, & our harts reioicing that the doctrine of baptisme we preach is no way contrary to the word of God. So as it stands vs vpon to examin this of yours, which followeth, wherein we are accused: Private baptisme is against the worde of God: for sacraments by God are ordained to be publike actions.

The argument brought is weak, which must be thus cō­cluded. No publike actions to be performed in private. The sacrament of baptisme is a publike action therfore not to be performed in private. For with as forcible an argument a man may reason thus, no publike actions to be performed in private. Praier & thāks-giving are publike actions, ergo not to be done privately, Grant theirs grant this.

2. The argument is strong against thēselues, preaching the word of God in corners, and conventicles, as if it were a time of persecution, for the truth, or of the truth. No pub­like actions to be performed in private preaching the word of God in the daies of peace, and of the gospel, a publike action. Therefore not to bee h [...]dled, as stollen bread in corners, for that beseemeth not the light in the daies of the light.

3. The church may be in a privat house, Rom. 16.4. Phil. 4.22. Baptisme may be, where the church may bee, there­fore baptisme may be in a private house.

4. Act. 8. the Eunuch was baptised by the highway side which in respect of the publike place assigned for such so­lemne dueties was but priuate, vpon which place the Mag­deburge [...] note. Philippus Eu­nuchum vide­tur nullis aliis fidelibus astan­ [...]bus baptizás­s [...] [...]. 1. l. 2. c. 6. Phillip seemeth to haue baptised the Eunuch, no other of the faithful being present. Act. 10. Cornelius was baptised in his own house. Act. 16. The keeper of prison, who was converted by Paul, & Silas (as it seemeth) was bap­tised in his owne house.

5. The Apostles haue no where set downe any lawe for the choosing any certaine place to baptise. Non statu [...] Apostoli vsqu [...] legen [...] de c [...]rto [...]iquo loco, &c. Tam etiam pri­vatim quam in coelu hominum, &c: Ibid. Calvin. in Luc. 1.59. As well privatly as in the company of men, if occasion so required, they did admini­ster baptisme.

6. Circumcision among the Iewes was as baptisme among vs. Both of them sacraments: Infants were circumcised at home, therefore ours (if iust occasion so require) may be bap­tised at home.

7. Bucer his iudgment was this cōcerning our Church-pra­ctise & the Rubrick here. In hac cōstitu­tione omnia sanctè proposita v­tinam ita ser­vētur, & maxi­mè illud ne bap­tisma infantiiō differatur, &c. Bucer de baps. agris infanti [...]. conferend [...]. In this constitution (saith he) are al things proposed in a holy māner, I pray God they be as wel kept & specially that of not differring baptisme of infantes. For therby is set open to the devil a gap to bring in a contempt of the church, & so of our whole redemption which (saith he) by the sect of Anabaptists to to wishingly hath obtained a great good liking, with very many. Al things are proposed in a holy māner, thē this, which is one of the particulars in this con­stitutiō is not against Gods word. For then how is it propo­sed in a holy māner? 2. The wish he maketh to God-ward is that they be as wel kept, which he would never do, if he had takē it to be a practise cōtrary to the word of God, & ther­fore may wel be held their error, that dare write cōtrary to the Rubrick of privat baptism. Which though some of our choice reformers do wholy mislike it should vpon any oc­casion be ministred in a private place,Du bapt. art. 7. la disc [...]p. de. France. yet the discipline of France thinks this no vnlawfull thing, & therfore adviseth the Minister not to doubt to baptise a child privatly, & with out any assembly, when as for feare of persecution, or the like they dare not meet togither. Hellopaeus writeth thus.Hellopaeus d [...] sacr [...]. Al must be done decently, as for the place although it be not necessary, yet is it most convenient it should be publike, as the temple, or any place appointed for the publike Minister. The place is [Page 194]not necessary, why then so necessarily vrged. The place not necessary, then the private may be thought somtimes con­venient, els how can the comparison hold. Any place is suf­ficiently convenient (saith he) that is appointed for the pub­like Minister. Non entis ad ens nulla com­paratio. But a privat place is appointed, vpon occasi­on for the publike Minister, & therfore sufficiently conve­nient. Which being so as the author witnesseth, then this we may hold false, that private baptism is against the word of God. For conclusion of this questiō. First private signi­fieth, that which is done privily in a clanculary manner by stealth, without authority contrary to Gods word by Jesu­its, seminary Priests, schismatical teachers, and the like, in which sort, if any of our brethren meane, they proue no­thing against vs, for our church generally condēneth such conventicles, whither of hereticks, or schismaticks. Second­ly, private baptisme signifieth in the meaning of the booke, that which is administred by a lawfull Minister at home, where the child is borne, a competent nūber being assem­bled, the childe being weake, the church or chappel far di­stant, the season of the yeare oversharp, the way very incō­venient, al which, or the like occasions, are matters of cir­cumstance, the lawfulnes of baptism is no way frustrated, nor made voide, nor against Gods word, nor a privat actiō. For as one well noteth, Synops. Papi. pag. 490. Sacraments though they be in private places administred, yet are publike actions.

CHAP. 33. The words in the Rubrick import a necessity of baptism to salvation. See their reasons.

Did the words in the Rubrick importe a necessity of bap­tisme vnto salvation it were no heresie, but since they doe not, it is a slander. That the words do not shal appeare anon, and if they did, yet no danger.

There it is said without great necessity or great extre­mity. VVhat is this necessitie, &c.]

There it is said. VVhere? in our cōmuniō book authorized? And is there no such thing in yours exhibited to the Parla­ment. Consult the place and you shal finde, there it is saide namely in the title of baptism.Not only but also. It is not only of necessity that we be once baptised, but also, &c. Of necessity that we be once baptized. Now to retnrne to yonr own words, what is this necessity, &c. If it be not meant to salvatiō? And thē it doth nourish Papists in their error, & draw the ignorant into the same error. Thus may you say, as Iulian sometimes saide of the Christiās, we are slain with our own pens, Propriis [...]ala­mis configi [...]. for we refute you frō your own words. But demand you in earnest what necessity? Necessity is manifold, of the persō, place, time, & sacramēt. Of the sacramēt 2. waies, absolute, & cōditional. But this here is principally in respect of the persons, &c. as the childes weaknes, the friends care, the distance of their dwelling frō the church, the vnseasonablenes of the wea­ther, al these occasions somtimes, whē they fal out, inforce baptism at home, where otherwise it is not alowed; nor the parēts are to craue it, nor the Minister to yeeld it. This the book holdeth for a cause, & this cause it termeth a necessity & this necessity it nameth an extremity, whither of the per­son to be baptised, or of the parēts that require it, or of the sureties, that present the child, or of the Minister, whose discretion the book so far approveth, as vpon his iudgmēt the waight of approbation may in this busines sufficiently be supported.

VVhat is this great necessity, or great extremitie, if it be not meant to salvation? And then it doth nourish Papists in their error, & draw the ignorant into the same error.]

Necessity of baptisme vnto salvation is not mentioned, [Page 196]but necessity of the child, or some other reasonable cause al­leadged. Whereas had the words expresly so delivered it, they (knowing that good mē should not be otherwise,Cum bonis benè agier oportet. thē wel dealt with) might aford in al equity this ordinary favor of interpreting to the best. Admit they (as we hope they do) this propositiō for a truth,Ne [...]essitate presen [...]ie non effi­cientia. that good works are necessary vnto salvation, necessary for presence though not necessary as efficients, and wil they deny what our church teacheth, that the L. God favourably alloweth the charitable worke of the childes friends in bringing him to holy baptisme? or dare they confesse, that baptism is a good charitable worke, & yet feare to say: It is necessary to salvatiō? Which doctrine vn­derstood, as we propose, nether nourisheth Papists in their error, nor draweth the ignorant into the same errour. For proofe whereof, they might acknowledge the sound iudg­ment of our whole church, which doth hold baptisme ne­cessary; as Mr. Calvin, Polanus, Sadel, Zāchius, & all the re­formed churches maintaine against the Pelagian, the Ana­baptist, & Suenkfeldian. That it is a sacrament which must be had. For nether they, nor we thinke it arbitrary, & left to mens choice, whither children shal be baptised, yea, or no. Bellar [...] in this case confesseth ingenuously thus much of our doctrin, the greater iniury is this carping at that we teach, as if the people should be made beleue, it is in their choice & pleasure to admit, or refuse baptisme. We see wel, wher­vnto the prophanesse of men is growne in this kinde: part­ly taking state vpon them,F [...]cile patior, ut quae Christ [...]n [...] bis dedis salu [...]is adiumenta, [...]o­run vsus dic [...] ­tur necessarius, &c. Calv. ant. ad concil. Trid. Can. 7. partly of negligence, that it is e­ven high time to hold the raines with more warynes, then hath pleased the ordinary sort commonly to vnderstand. I easily endure saith Calvin, that the sacramentes Christ hath given vs as helpes for salvation, that there be held a necessa­ry vse of them (namely) when there is power given. And yet [Page 197]the faithfull are still an end to be admonished, that there is no other necessity of any sacrament, then of an instrument all cause. And how streight the practise of other churches is in this case, appeareth both by the same author, as also by Mr. Beza, & Mr. Calvin thus:Hic nostrae ec­clesiae mos est, &c. Calv. inter opusc. pag. 1082. The manner of our Church is this, that if the infant die vnbaptised, and all long of the pa­rents slacknes, they are summoned, & abide punishment for their fault. Wherefore it is, that Mr. Beza in his questions, & answers:Infant [...]s, quo citins baptiz [...] ­dos obtul [...]rin [...] pii parentes, e [...] rectiu [...], &c. Bez. qq. et Res [...]. part. al [...]. pa. 79. Infants (saith he) the sooner their godly parents shal offer them to baptisme, the better they shal doe, that they may not be (if it may be) deprived of this benefite. Such ne­cessity, because a benefit to the childe, that the sooner bap­tized al the better, and a benefite to the parentes, who else should as wel smart for it. And if no such neede, vvhy is there councel for the one, or punishment for the other? Necessarie therefore as Polanus writes is either absolutelie; Bap [...]est neces­sari [...]s ad salur [...] ne [...]p [...] si haber [...] possi [...] Polan. di­alect lib. 1. pag. 115. Sad. con. Burd. Monach. art. 11. or vpon supposition, in which last sort baptisme is necessarie to salvation, namely if it may be had after Christs instituti­on. The Monks of Burdeux writing that baptisme is ordina­rily necessary, If they vnderstand (saith Sadel) the institution of baptisme made by Christ, is and shall be necessarie for the christian church to the end of the world, and the infantes of Christians to be baptized, we beleeue so to. zanch. in sup­plicat. ad Ar­gentor s [...]na [...]. Zanchius distin­guisheth thus. If we speake of everie severall man, baptism is necessarie vpon condition, but in respect of the vvhole church, I acknowledge it simply necessarie. For the Church cannot be without baptisme. Let men therefore take heede, hovv either they challendge salvation, or others promise it without due regarde of holy baptisme. Such cause, such great cause such extremitie, such great extremitie there is to minister it accordingly, as in the Rubricke is set downe word for word thus.The title. Of them that are to be baptized in pri­vate [Page 198]houses in ti [...]e of necessity by the Minister of the parish or any other lawfull Minister, that can be procured: And a­gaine, Pastors, and Curates shall of ten admonish the people, that they differ not baptisme of infantes any longer then the sunday, or other holie daie next after the childe be borne, vn­lese vpon a great, & reasonable cause declared to the Curate and by him approved. And also they shall warne them, that without great cause, and necessitie they procure not their children to bee baptised at home. And vvhen great neede shall compell them so to doe, then baptisme shall be ministred, &c. In which places the worde Necessitie is in the childe, or parents, not in the baptisme. For he saith, vnlesse vpon a great, and reasonable cause declared to the Minister, and by him approved. So as hee hath not only knowledge of it, but must approue it, and therefore if otherwise then well, let him blame himselfe, to whose iudgement, and discreti­on it is commended. And be it vnderstoode of the necessi­tie of baptisme, that is not an inevitable necessitie, as the Papists vnderstand it, but as a word opposite to Arbitra­rie, or superfluous, in which sence the Anabaptist holds it. And in all these it is more then evident, that our Church rather tolerateth private baptisme, then appointes it, as may bee observed by the caveat once, againe and a thirde time so earnestly remembred.

Conclusion.

THus farre having laboured to giue our brethren rea­sonable satisfaction for many their vnreasonable doubtes, and demands, we haue answered those that were ranged formost. At more leysure theirs, and ours they shall heare more of the rest. And because this our [Page 199]promise maketh vs debtors to their expectation, vve in­treate a while, but a gentle forbearance, and wee shall pay them all, if the Lorde doe not otherwise disappoint these our present purposes. Those and those points before men­tioned they may not subscribe to because contrary to the word of God, and truth, and a good conscience. VVhich thing since it neither doth, nor can so appeare, wee beseech you brethren by the name of our Lord Jesus Christ,1. Cor. 1.10. be intrea­ted that wee may al minde one thing, hold the ancient true Catholike faith we haue in peace for seaven & forty years continually imbraced, and withall the vvell established good orders, God hath wrought in the hart of his church, & which the excellent authoritie of the Kings Highnesse requireth, to whom we owe al obedience in greater things then all this commeth to. Let vs goe hand in hand, trie when wee vvill. The common enemie will finde vs worke enough: vvee neede not fall a devising, hovve to make worke among our selues. For vvhat vvith the dueties of our calling, the vvorke of praier publicke, and private, ver­tuous, and holy examples of life, mutuall exhortations, councels, and the like, vvee shall haue enough to doe. We neede not become instruments of evil one towardes ano­ther, neither shoulde wee greatly list to be contentious as some are, but having the truth we should follow it in loue, as becommeth brethren of the same faith.Gen. 34.21. That Hemor and Sichem seeing our conversation, that wee are peacea­ble men, may seeke to bee one with vs. Joine vve in obe­dience, as vvee ought, that receaving the truth in loue, and peace, freeing our selues of needlesse iealousie, and clean­sing our selues of all filthinesse of the flesh, and spirit, wee may growe vp into all holynesse in the feare of God. And this the Lord beginne and perfit in vs,2. Cor. 7. [...]. that we may reape [Page 200]the endlesse comfort thereof the ende of our faith, [...] is the salvation of soule and bodie.1 Pet. 1.9. This the fountaine of mercie graunt vs for his Sonne our Lorde Jesus sa [...]e, to whom with the holy spirit, three persons, and one everli­uing immortal onely-wise God ascribe we glory, power, might, and Maiestie now, and evermore. Amen.

FINIS.
THE SECOND AND LAST …

THE SECOND AND LAST part of Reasons for Refusall of Subscrip­tion to the Booke of Common prayer, vnder the hands of certaine Ministers of Deuon. and Cornwall, as they were exhibited by them to the right Reuerend Father in God WILLIAM COTTON Doctor of Diuinitie, and Lord Bishop of Exceter.

As also an APPENDIX, or Compendious Briefe of all other Exceptions taken by others against the Bookes of Communion, Homilies, and Ordination, word for word, as it came to the hands of an Honorable [...]

VVith an ANSVVERE to both at seuerall times returned them in publike conference, and in diuerse Sermons vpon occasion preached in the Cathedrall Church of Exceter by Thomas Hutton Bachiler of Diuinitie, and Fellow of S. Iohns Colledge in Oxon.

Fuerant hortamenta, vt Deus, & Christus eius à popu­lo in vnum conueniente pariter regaretur: Nullus erat primitus terror, Nem [...] viderat virga [...], ne [...] custodiam: Sola vt diximus fuerant hortamenta Optatus Lib. Tertio.

LONDON. Printed by Iohn Windet for the Com­panie of Stationers. 1606.

To the most Reuerend father in God my very good Lord, the Lord Arch­bishop his Grace, Primate, and Metropolitan of all England.

MOst Reuerend in Christ my late trauiles in laboring other of my fellow brethren their godly, peaceable, quiet con­tentment in such doubts as their busie learning, and too much paines hath vnnecessarily occasioned, I began, and withall at once thought to haue fi­nished, but since finding I haue but begun (for somewhat remained, and that somewhat much in their opinion, whose opinions goe for articles of faith) much or little, such as it is, I present vnto your Graces fauour: May it stand with your good pleasure to take know­ledge of my best affections, how deepely in­debted to God his Church, the Kings most excellent Maiestie, and your Honorable selfe for your speciall fauours done me in the prime [Page]of my studies after some few yeares spent in the Vniuersitie of Oxford, I shall take it for no small comfort,Act. 7.27. specially as the times now are, wherein like the daies of Moses that blessed peace maker, I am sure to receaue no small por­tion of griefe from them, whose vnderstand­ing I labour to reconcile vnto our forme of publike praiers. And were not that duetifull remembrance I haue of your auncient fauour, sufficient cause as I must and doe professe, it is farre more, then any seruice of mine can tho­roughly recompence, yet your continuall, long, graue experience in this argument, your Reuerend, learned, great paines heretofore in the daies of our Renowned late Queene both by preaching and writing, as also in that late conference (where our now dread soueraigne Lord King Iames royally to the admiration of all there present moderated the controuersies then proposed) are effectuall motiues to im­bolden me in the humble offer, which I make of this present treatise: Nor are all these the onely persuasiue, though euery of them forci­ble inough, but the eminencie of your place, and highest prelacie, whereunto you are now called, farder exacteth of me submission of [Page]my writings, because your greatest authoritie next after the Kings highnesse may in these Ec­clesiasticall causes giue me best approbation. VVherefore be intreated to vouchsafe your gracious acceptance of a few lines and what­soeuer may be thought defectiue, I hartily craue it may no way impeach that fuller de­fence, with which our Church can make sup­plie, to whose most sacred iudgement I wholy commend my selfe. Now that God of power, who hath so mercifully appointed the times and seasons, in aduancing the throne of King Iames aboue the throne of Queene Elizabeth, be blessed and praised of vs all this day and for euer. So are mine and euery true harted subiect his vnfained thanks to Godward for roote and branch, for our King, Queene, their roiall progenie, with the high Court of Parliament, graue Senators, Reuerend Bishops, Honora­ble Iudges, our Worshipfull knights, & choi­sest Burgesses so lately, so mightily, so mira­culously preserued to the euerlasting shame of all mischieuous traitors,Nouemb. 5. 1605. and to the incredible ioy of all them that truely feare God and the King. More it is my thoughts conceaue in this point: But remembring, as I pray to God in [Page]heauen, so I write to men on earth, I stay my selfe for this time. Humblie beseeching your Grace to pardon this my attempt, and to in­terpret it (as I vnfainedly intend it) the earnest of greater, in deede (as the truth is) of all pos­sible thankfulnesses.

Your Graces in all duty. Thomas Hutton.

To my fellow brethren the ministers of Deuonshire and Cornwall, whose exceptions made against subscription follow farder to bee examined.

ACcording to my promise, I proceed and send the rest of that answer, which be­fore was intended: reuiew your grieuāces with the seueral defence annexed. It may be vpon examinatiō of what you reproue & we maintaine, if you spare a little time to keep re­petitions with your selues, and read that ouer, which you did dislike, you wil bee of another mind. Second thoghts are better then the first. [...] Consider what peril may come to the Church & to your selues, knowing that many of your congregation did not so much admire your paines as they now heartily lament to see thē so il be­stowed in vncharitablie taxing,Inuidiam faci­ [...]s Macar [...] qui si aliquid asperò secit pro vnita­te, le [...]e vide [...] poterit dum vos pro dissentione, &c. Optat. lib. 2. Quiduis facere debuisse potius quam ecclesiam schismate scin [...] [...]e. Diony. Alex ad N [...]a [...]. apud Hieronan Cata­lo. Manus dextrae & praesbyter. Origen homil. 7. in Iosua. what the wisdome, and zeale of our godlie auncients haue faithfullie penned. Drawe not blessed Macarius into enuie, who if he haue done anie thing sharplie for preseruation of godlie vnitie, it may seeme light to the harme, which commeth by needlesse opposition: Anie thing you should haue done (as Dionysius Alexandrinus writeth to Nouatian) rather then cause a rent in the Church remembring, though you bee taken for right hand and be called Presbiters, and s [...]eme to preach [Page]the word of God, yet if you doe any thing again [...] the discipline of the Church, Si aliquid con­tra ecclesiasti­cam discipli­ [...]am ibid. In vno consen­s [...] ecclesia [...] ­cidat dexteram suam, &c. or rule of the Gospel, the Church with one consent must cut you off being their right hand and cast you from them. VVhich seuere course some you know that (fauour the discipline you stand for) took (in places where it preuaileth) against others that were contra­ry minded.Doctor Sute [...]n the [...]al [...]e sem­blāt. pag. 18 [...]. For whē one Iohn Morellie disputed in a certaine treatise that the wordes. Tell the Church belonged not to the consistorie, his booke was burnt, and the man excommuni­cate. Two ministers at Geneua were deposed, and banished for speaking against vsurie allowed in that estate, and a third was glad to flie for speaking against vnleauened bread. But fear­ing the allegation of these examples may dis­tast your liking of that, which I write, my conclusion shalbe to you with the wordes of Saint Paul to his scholler Timothie and in the same manner I rpotest before the Lord that yee striue not about words, 2. Tim. 2.14. which are good for nothing, but to peruert the hearers, he might (vnder Apos­tolical correctiō be it spokē) haue said which peruert the readers. VVherefore intreating your care, & diligence to bethink your selues better, then you haue done, I cōmend you to God, & to the grace of our Lord Iesus Christ, whose holy spirit be with vs all. Amen.

To the Christian Reader.

NOtwithstanding that my weeke­lie and dailie vrgent occasions scarcelie aford mee any laisure to write much, specially in this kind, yet because of a former promise made, as also somewhat (I con­fesse) was left vnanswered, J haue renewed these paines for thy sake (good Reader) whom I intreat, if thou bee not partiall and vnlearned, to become an indifferent iudge of the answere once heretofore and now againe farder tendred. Would thou didst knowe how painefull, and chargeable a worke it hath beene vnto mee, surely then might I hope it will proue thankworthie. Howsoeuer, thus farre I presume of thy charitable Christian affection, whereunto thou art dailie called vpon, by the operation of Gods spi­rit in the ministrie of his worde, that I shall haue thy praiers to him for mee. Other recompence I looke not for, and lesse thy loue cannot yeeld mee. Through­out the whole argument handled in this, and the for­mer booke, I haue dealt with men of some learning and grauitie, to whome peraduenture in manie re­spects thou maiest thinke me far inferior, and J think the same. But to the glorie of God be it spoken, & the truth of the cause I vndertake, herein I well know, I am nothing inferior. Yea did I spare my appeale to the truth, for anie thing I see, they are compassed with [Page]like infirmities, as my selfe and others. So little cause haue they or others for them, to boast of their learn­ing, zeale, integrity and painefulnesse, which [...]s made their crest in the worlds blason of their commendable well doing. Such popular applause I alway suspected holding S. Austin his choise best, if anie must needes haue such applause,Toleramus illas sed tremimus inter [...]las. Aug. de verb. dom: serm. 5. yet to feare and tremble, when they haue it. A danger which were the lesse if the vnitie of the Church and the saints were not in­iuried thereby in prizing of one to the disgrace of manie others. But to leaue this to the effects better or worse, which may follow vpon it, I am to remember thee of one thing had like to haue escaped my memory, and so peraduenture thy knowledge: namely, where­as in the former part of our answer I set downe the Reasons for refusal of subscription al together, and afterwardes in the handling did refer thee with this watchworde See their reasons &c. J haue cho­ [...]n (as I thinke) a better course to set them, and their answer ioyntly together, that in seeing one thou mai­est see both, holding it lesse combersome to the Prin­ter, and euery way more conuenient for thy selfe. Some other things there are, which I would giue thee notice of, but considering thou hast much to read, if thou read all (and I pray that thou so doe) it shall not bee amisse to abridge this preface. And therefore re­questing thee to turne ouer a new leafe, see the chap­ters and their contents in the Page following.

The Contents of the Chapters in this Booke and in the APPENDIX, which APPENDIX beginneth Pag 156. and so forward continueth to the end of this Booke.

  • OF Buriall chap. 1. Pag. 1. 2. 3. & 167.
  • Praiers dare not presume. chap. 2. Pag 20. 21. & 182.
  • vnworthinesse in asking chap. 3. Pag 37. a. 183.
  • Rubricks how vnderstood. chap. 4.
  • Free from all Aduersity chap. 5.
  • The name PRIEST. chap. 6.
  • Christ this day to be borne. chap. 7.
  • Fall into no sinne. chap. 8.
  • Kneeling at the Lords supper. chap. 9.
  • Priuate Communion chap. 10. Pag 65. 172.
  • Confirmation chap. 11. Pag 79.
  • Confession made by any at the Communion chap. 12. Pag 97. 204.
  • Euerie Parishioner to communicate and receiue the sacraments chap. 13. Pag 100.
  • Faith and Repentance in persons to be baptized cap. 14. Pag 104. 166
  • Two sacraments generally necessarie, chap. 15. Pag 107. 172.
  • The bodie and blood of Christ chap. 16. Pag 110.
  • Matrimonie an excellent misterie, chap. 17. Pag 112.
  • From fornication and all other deadly sinne chap. 18. Pag 114.
  • From suddaine death chap. 19. Pag 115.
  • Often repetition Good Lord deliuer vs chap. 20. Pag 119.
  • Three orders of Ministers chap. 21. Pag 126. 227.
  • Receiue the holie Ghost chap. 22. Pag 127. 235. 236.
  • Matrimonie how a sacrament chap. 23. Pag 146.
  • Pluralitie of wiues chap: 24. Pag 149. 239.

The Printer to the friendly Reader.

Hereafter in this booke Pag 156. followeth the AP­PENDIX or Compendious briefe which we cal An An­swer to the additionals. Wherfore we intreat thee good Reader to take euery Page after the 156. & so forward to be to that purpose, though we haue not set down that same title in these expresse termes, nor now cannot wel, the Booke being as it was already finished before wee did remember our selues hereof.

The APPENDIX or Additionals begin at Pag 156.

  • Ratio I. NO reasonable sense as in these following.
    • 1 Ephes. 5.13. what is manifest the same is light. Read for Epist. on the third Sunday in Lent Pag 157.
    • 2 Collect for Trinitie sunday. In the power of the diuine maiestie to worshippe the vnitie. 158.
    • 3 Euery parishioner to communicate and to receiue the Sacra­ments Ibid and Pag 100.
    • 4 Ephesians 3.15. God the father of all that is called in heauen Read for epist. on 17. sunday after Trinitie 159.
    • 5 Luke 1.36. this is the sixt moneth, which was called barren read for epist. on Annunciation to Mary Ibid.
    • 6 Psalme 58.8. or euer your pots be made hot 160.
    • 7 Psalme 68.30. when the companie of speare-men &c. Ibid.
  • Ratio 2. Contradiction.
    • 1 COnfirmation no visible signe, and yet a visible signe Pag. 79. 160. 161.
    • 2 But two sacraments and yet Confirmation is made [...]e 79. 162.
  • Ratio 3. Vntruth.
    • 1 INocents called Gods witnesses 162. 163. 226.
    • 2 Faith and repentance in infants how 104. 165.
    • 3 Children baptised haue al things necessary to saluation 166.
    • 4 Sure & certaine hope of euery one to be buried Pag 1. & 167
    • 5 Nothing ordained to be read but the pure word of God 167.
    • 6 Read without breaking of one piece from another Ibid.
  • Ratio 4. Doubtfull maters.
    • 1 ARchangels and Michael for one 168. 227.
    • 2 Baptisme meerely priuate 172.
    • 3 Conditional baptisme Ibid.
    • 4 2. sacraments onely as necessary 107. 172.
    • 5 Priuate communion 65. 173.
    • [Page]6 Ceremonies apt to edification 173. 190. 192.
    • 7 Ministers Priests 173. and before chap. 6.
    • 8 Priuate absolution 173.
  • Ratio 5. Scriptures disgraced 175.
    • 1 APocrypha called scriptures Ibid. 176.
    • 2 Read on a holy day rather then, Canonical 177.
    • 3 Canonical left vnread 178.
    • 4 Apocryphal read oftener Ibid.
    • 5 Genealogie of Christ not read Ibid.
    • 6 Ʋntruths in Apocrypha Ibid.
  • Ratio 6. No dependance 179.
    • 1 INnocents day the Collect Ibid.
    • 2 3 Sunday after Easter the Collect Ibid.
    • 3 Epiphany Ibid.
    • 4 1 Sunday in Lent the Collect 181.
    • 5 Collect on Trinity sunday Ibid.
    • 6 Collect on sunday before Easter 182.
    • 7 Collect on 15. sunday after Trinity Ibid.
    • No presumption to aske any thing lawfull Ibid.
    • Wee say wee dare not presume 21. 22. 183.
    • Wee pray and yet say we dare not pray Ibid.
    • Ceremonies vnlawfull 184.
    • Humaine inuentions Ibid.
    • Without warrant of Gods word 189.
    • Of misticall signification 190.
    • Defiled with superstition Ibid. 191.
    • Scandalous Ibid.
    • No necessary vse 192.
    • Appropriated to Gods seruice Ibid. 193. 194.
    • Wee subscribe to Homilies we cannot tell what. Pag. 199.
    • Collects, Epistles, Gospels sauour of superstition 200. 201.
    • Of Lent and of fasting 202.
    • Custome of open pennance 204.
    • Confession of sinne at communion by any. pag 97. 98. 204.

    Corrupt translations. Leauing out 205.

    [Page]
    • 1 Higgaion Selah Ibid 206.
    • 2 Conclusion of the 72. Psal. & praise the Lord Ibid
    • 3 Conclusion of the Lords praier 206;
    • 4 brought thee out of the house of bondage 207.
    • 5 Holy and beloued on the fift sunday after Epiph. Ibid
  • Putting to.
    • VVhole verses to the Psalme 14. 208.
    • A whole verse in Psalme 15. 209.
    • Psalme 24.6. Ibid.
    • Matthew 10.25. pag. 210
    • Ierem. 23.5. Ibid.
    • Luke. 19.42. 211.
    • Luke 24.36. Ibid.
    • 2. Tim 4.5. 212.
  • Peruerting the meaning of the holy Ghost.
    • Psalme 17.4. pag. 212. 18.26. pag. 213. 28.28. pag. 241. 37.38. Ibid. 68.16. 243. 27. Ibd. 75.3. 244. a. 76.5. Ibid. 93.1. 244. b. 105.28. 216. 106.30. Ibid. 107.40. Ibid. 217. 119.21. 244. b. 119.122. Ibid. 125.3. 217. 141.6. Ibid.
    • Isa 63.11. 218.
    • Matthew 27.9. 219.
    • Luke 1.28. 220. 48. 221.
    • 1. Cor. 9.27. 222.
    • Gal. 4.25. 223.
    • Phil. 2.7. Ibid.
    • Heb. 9.25. 224.
    • 1. Pet. 3.20. 225.
  • Misapplication. 225
    • Reuelat. 14.1. Ibid.
    • 1 Pet. 3.17. 227.
    • Reuelat. 12.7.
  • Book of Ordination.
    • Whither Stephen a Deacon as ours 228.
    • [Page]Whither Stephen did preach 229.
    • Whither Philippe did preach 230:
    • Whither they did it by ordinary office 231:
    • Whither Lords supper greater then baptisme 234:
    • Whither it prefer priuate prayer before publike 235:
    • The Bishope his ordaining Priests & Deacons Ibid.
    • Receiue the holy Ghost. 127. 235: 236:
  • Homilies.
    • Apocrypha called scriptures 236.
    • World not destroyed for manslaughter Ibid. 237.
    • After Ahabs example to turne to God Ibid.
    • Ambrose commended for excommunicating the Emperor Ibid.
    • Iudith a despensation to weare vaine apparrell 238.
    • Pluralitie of wiues 149. 239. 240.
    • Concubin a lawfull wife how. 240.
    • Concubin an honest name Ibid.
    • Sanctifie the flood Iordan 245.
    • August 26. story of Bel and Dragon 246.
    • Nouember 7. wisdome created 247.
    • Nouember 18. Ecclesiasticus chapter 48. of Elias Ibid.
    • second sunday after Epiphanie Rom. 12.11. 248.
    • Collect on S. Thomas day 249.
    • Conuersion of Paul Taught al the world 250.
    • Bartholomew day Collect men and weomen preachers 252.
    • 19. sunday after Trinitie past repentance Ephes. 4.19. Pag. 254.
    • 25. sunday after Trinitie Collect good works may be rewarded 255.
  • Aduantages taken by way of retortion against the com­munion Booke which was exhibited to the Par­liament and would be obtruded by some vpon our Church.
    • 1 Doubtfull pag. 256. 257.
    • 2 Disgracefull Ibid.
    • 3 Ʋntruths Ibid.
    • 4 Misapplying scriptures 258.
    • 5 Misinterpreting Ibid.
    • 6 Contradiction Ibid.
    • 7 Leaning out Ibid.
    • 8 Putting in.
  • The Conclusion of all.

Faults escaped.

Entreat for enter 28. crauers for ca [...]uen 35. any for and 392. 247. we may for which may 44. a. humanity for summarily 54. a. partly for pertly 43. b. eyes which for with 51. b. vp with for which 120. proue ceremony for proue their ceremony 58. full godlinesse for al godlinesse 65. know it for know not Ibid. But for but 70. be for by 83. 86. 97. 187. 201 now these for now are these 80. or impious for are 87. where for were 98. practitioner for parishioner 100. Not for Note 101. he for we 120. deuiding for deri­ding 137. before so, for before. So 143. springeth is taken for springeth and is taken 146. treat for mete 154. in Caluin for C. cum. m. 156. now for Raw 160. answer before part for answer part. 172. 216. 236. do so more for do so no more 176. vseth of for vseth of it 177. diuersirie for aduersitie 181. or for our 184. not for. Not 187. being for brings 188. if for If 189. of necessary for of no necessary vse 191. fantastically for fantasticals 192. saith the mini­stry for saith in the ministry 193. before this time in these hundred for Before this time in those hundred 194. arguments for garments 198. purle for puz­zel Ibid godile for godly 204. Doctor Eureux for D'eureux 207. Doctor Ambrose for Diuus Ambrole 252. weare for we are 223. pen, to some fe [...] pen to some, 250. world. Farder. for world farder proueth 252.

Cyphars misplaced. 37. to 56. are twice numbred so is 144 to is 177. for 185. which so far as occasion in this table is offred, we distinguish by a and b. as 37. a and 37. b. &c. Likewise chap. 14. put for cap. 15. pag 172. Other faults in printing wee pray thee pardon vs. Fare well.

The second and last part of the an­swere to the Reasons for refusall of Subscription.

Chap. 1. Of Buriall.
VVe may not Subscribe, because we see not, how it may agree with the Scripture to commit the body of a notorious wicked man, dying without tokens of re­pentance to the earth, in sure and certaine hope of resurrection to eternall life.

BEcause we sée not, how exact and strict some are in their verdict, they passe against what they imagine, not what they can prooue blame-worthie: we intreate them in the feare of the Lord, as they shall an­swere in that great day of accounts for false witnes-bearing, that they shew vs in what line, leafe, Page of the Communion Booke, there is so much as one [...]able of a wicked man, of a notorious wicked man, or impenitent person dying with­out tokens of Repentance. For the persons, of whom the Communion Booke speaketh are liuing, or dead: Liuing they are prayed for, the dead, God is praised for: Liuing put in mind of Iesus Christ, and of themselues. Of Iesus Christ who is the resurrection and the life, &c. Of themselues, their ori­ginall, continuance, fall, and recouerie. Originall from a vessell of much weakenesse, and therefore themselues not much better (Man that is borne of a woman) Continuance short, and sharpe: Short a sembriefe of daies, for he hath but a short time to liue, Sharpe stored with paines and troubles: for it (is full of miseries) The fall like a flower (soone cut downe) The recouery in Christ in whom they shall be made aliue. [Page 2]For with their owne eies they shall see their Redeemer. Wherefore the suruiuers at the graue in viewe of their owne estate, by a present spectacle of mortalitie presented to their eye, make their confession with a prayer, and then after fol­loweth a thankesgiuing. The confession with a Prayer. In the midst of life we be in death, of whom may we seeke for succour, but of thee O Lord, which for our sinnes art iustly displeased? Yet O Lord God most holy, O Lord most mightie, O holy and most mercifull Sauiour deliuer vs not into the bitter paines of eternall death. Then followeth a thankesgiuing for the dead, who depart in the Lord, and in whom the soules of them that be elect, after they be deli­uered from the burthen of their flesh, be in ioy and felicitie. Thus it is for the dead, but commonly such as depart in the true faith of Christ, that they may haue their perfit consum­mation both in body and soule in eternall and euerlasting glory: For the dead, but those which rest in Christ, that at the generall resurrection in the last day they may be sound acceptable in his sight, and receiue the blessing, &c. In all which limitations, no word of a notorious wicked person dying without tokens of Repentance. But suppose that the Booke did require that the body of such a person should be in­terred, and committed to the earth, how appeareth it contrary vnto Scripture? Doth Scripture any where forbid to co [...]t the carcasse of a wicked man that is dead to the ground?2 King, 9, 34 Ra­ther as was said of Iezabel Bury hir, she was a Kings daughter, so may it well be said Bury him, or hir, be they like Iezabel for wickednesse, yet bury them: for time was, their Christian pro­fession made vs account them sanctified by the blood of the Te­stament.

But it faith, In sure and certaine hope of the resurrection.

Quando nos pra docamus. &c. Nobis liquere non potest, qui ad veritatis aguitionem sint When we preach the Gospell (saith Marlorat) it cannot be manifest to vs, who will reach through to the acknow­ledging of the truth, and who will not, wherevpon it be­commeth vs to thinke the Saluation of all, vho doe heare the word of God. For we propose it indifferently to all, [Page 3]as we are also commanded, that we preiudice none, peruenturi. qu [...] non, vndesenti­re nos decet sal [...] tem vniuerso­rum, qui audi­ent. Propenimus en [...]̄ omnibus in me­dium sicuti etiā nobis praceptū est, ne cui prae­iudicemus in malum praser­tim. Mario: [...] 1, Ioh. 4, 14, speci­ally in the worse part. For it is better & a more safe course to thinke well of bad persons, then of the good to iudge ill, vnlesse we fully see they are obstinate, stubbourne, and contumelious. And yet in such, or toward such we may not giue too hastie a sentence. Now as the Church of God in preaching the Gospell deliuereth it pell mell in the hearing of elect and reprobate, which directly pertaineth to the faithfull that loue and feare the Lord, so in giuing thankes to God for this, or that brother the Church intendeth hir direction in generall for buriall of the dead, which in speciall belongeth to them, that die in the Lord, At whose sickenesse the Minister was either present, or not present: If present, by exhortation, conference, prayer,Nam tutius est de malis bene sentire quam de bonis &c. Ibidem. quanquam ne in his quidem pracip [...]tari d [...] bet sententia. Ibidem. and all such good meanes he did labour the sicke mans amendment, and therefore may well giue a com­fortable testimonie in the audience of his people: If absent and could not come, he is to bethinke himselfe, how farre forth the sicke partie had profited in knowledge, and what hope he gaue thereof in health, sicknesse, or both: If some one he were that gaue no testimony at all, but liued a wretched life, and made a wretched end, as it may fall out sometimes, then must the Mi­nister know the censures of the Church were exercised vpon him, or not: If not vpon him, he may be held a member of Christ his visible Church, till he be cut off, because all things must be done in order, and in their due place, neither till then néede the Minister take knowledge to the contrarie.Semel bonus, semper bonus, de nec probetu [...] esse malus. For as once an honest man is euer presumed to be an honest man, till euidence come in against him, so once a member of Christ to be thought euer after, till sentence be pronounced by those to whom Authoritie is committed. And if sentence be pronounced, but not reuersed, or otherwise a man be taken in some notorious sinne of Treason, wilfully murdering, strangling, drowning himselfe, or the like, and good proofe made thereof, at such times this order for buriall of such a no­torious, wicked person is not prescribed to any Minister, nor required of him.

The Minister must peremtorilie affirme, that God hath taken the Soul [...].

And if the Minister doe, it is no other necessitie, nor peremp­torie affirmation, then is agréeable to Gods word. For be he a wicked, or a godly man that death seazeth vpon, indifferent it is in the forme of the prayer Booke, and no vntruth either way, because God hath taken him of his great mercy, though not toward the reprobate, yet of his great mercy toward his Church, in disburdening the world of him. Some haue thought, and more then thought it, for they haue disputed the contrarie.

The soule of a wicked man God cannot be said to take vnto him. For Luke 12.20. This night shall they fetch away thy Soule (that is) the Deuill, and his Angels shall.

The place misconstrued bréeds a wrong couclusion. For first they shal take &c. is a spéech vsuall in the language of Hebrew, Greeke, Perunt, aiunt, pradicant, cla­mitant, [...] 1 Cor. 6. [...] Luc: 12.48. [...] Ibid: Latine, and English: They say, they report, they giue out, &c. When our meaning is no other, but in the definite indefinitly to be vnderstood, not determining, who saith, or who reporteth, for that we cannot distinctly tell, only a generall re­port: it is like that of Paul It is generally said, that there is fornication, &c. So Luke 12. to whom much is giuen, of him they require much (that is) as the same Euangelist there in the same verse rendreth, it shall be required: Secondly to say (that by those words obiected) the deuill and his Angels are meant is to restraine it, and ouerstreighten the libertie of the obseruation. Whereas these words They shall fetch may well note any, whether men, Angels, deuils, or other creatures of what kinde soeuer: And all to teach vs, that all are to be feared, and are as well knowne to the Lord, as we are to one another, where being demaunded Who it is that calleth,Ioh. 18.8. we answere It is I, and who it is that fetcheth his soule, It is they. They it is: not one onely executioner of the Lord his wrath, but many. Sisera a naile in his temples:Iud: 4.21 Sennacherib his owne bowels Ad­ra [...]elech and Sharezar: 2. King, 19, 37. Herod his wormes: Egyptians frogs, [Page 5]lice, &c. A Flie in the vttermost paris of the floods,Act, 12, 23. a Bée in the lande of Ashur. Exod, 8, 4, 17. And what ministers of indignation can he wante for any exploite by death,Isay, 5, 27. that hath a mightie and strong host like a tempest of haile and a whirlewinde?Luc. 28, 2. that causeth the blood fall on the head of Ioab and all his Fathers house, that the house of Ioab was neuer without some,2 Sam, 3, 29. that had running issues, or a Lepar, or that leaneth on a staffe, or that doth fall on the sword, or that lacketh bread. So as what Rab­sake said for his Master is true of the Almightie How canst thou despise any Captaine of the least of my Masters seruants? 2 King. 18.24. The least of them (contemptible though they seeme) are able to take our life, and soule from vs, and yet at such times they come not without the Lord: yea what euer deadly arrest is made vpon any man, it is a Capias from the Lord. Be it deuill, or any imp of the deuill, few or many they fetch away a wretched soule, yet God it is, who (greater then the Prince of this world) so commaundeth and appointeth, and therefore to be held his acti­on, and worke. As Psal. 78.49. Psalm, 78, 49, He did cast vpon them the fierce­nesse of his anger, and indignation, and wrath, and vengeance by sen­ding out of euill Angels. So that did we know (which we doe not) that such a day, such an houre, such a man a reprobate is to be buried, yet the words of Scripture allow vs to say, The Lord hath taken the soule of such a one. For the body is com­mitted to the graue, & his Soule to God that gaue it.Eccles, 12, 7. Iob maketh it plaine Chap. 27. in his demand what hope hath an hypocrite when he hath heaped vp riches,Iob, 27, 8. if God take away his Soule? Heb, 10, 31. In iudgement it is (we confesse) because a fearefull thing to fall into the hands of the liuing God.

He must affirme him to be a deare brother.

And reason. For we are somewhat beholding to the recei­ued stile of our countrie, somewhat to humanitie, [...] Act. 27, 27. somewhat to our opinion and the outward appearance of a thing. In Paul his voyage the Mariners thought that some countrie did ap­proch vnto them: That was their opinion, such was the appea­rance, for in sailing the eye so informeth. Humanitie some­times so tempereth a mans speech, as were it precisely censu­red, [Page 6]might peraduenture be suspected for an vntruth. Saint Au­stin writing to Macedonius giueth him in his letter the name of a good man,Eg [...]quidem in­tnens mores tu ot appellaus te virum bonum, sed tu intnens verba Christi dic tibi-ipsi &c. August: Maced. epist: 54. Quod cū verū sit hoc eui veri­cas dixi [...] &c. Fallaci assenta­tione dixisse, & dominicis verbis quasi contrari­ [...]s extitisse Ibid. Nō enim et ipse dominus c [...]̄tra­ria sibi loquu­ [...]us est &c: Necu tegitur con [...]ersus fuisse ad fidem et poeni tentiam. Auctor c [...]mpilation. Chronolog. Tempus est be­at a memoria Liberii pracepta reuoluere An [...] ­br [...]s. de virgin: Lib. 3. Ad Liberium Beatum Roma episcopum vna & Epipha [...]. hares. 75. A bearistim [...] Libert [...] &c. Bas [...]l. epist 74. ad episc [...]pt oc­cidentales. hereat Macedonius pausing, because there is none good but God, the answer is returned him by Saint Au­stin. In deede (quoth hee) looking vpon thy manners I cal­led the a good man, but you looking vppon the worde [...] of Christ say to your selfe their is none good but God: Which being a truth, (for the truth hath spoken it) yet would I not bee thought to haue spoken in a dissembling sort, and to contrarie (as it were) the Lord his owne wordes nor did the Lord himselfe contrarie his owne sa­ing Luke. 6. Agood man out of the good treasure of the heart bringeth foorth good thinges: Afterwardes resoluing the doubt hee sheweth that God of himselfe is singularlie good by himselfe, and vnchangeablie, but man is not so, and yet he there proueth withall, how man may be called good. So as euerie scripture inforced to lend the coppie of a countenance for some notable obiection must not detaine vs from vsing kinde termes of one another, or to one another, though happilie at the first catch, a deft witte may be thought to haue saide some­what. Liberius Bishoppe of Rome in the daies of Constan­tius the Emperor became an Arrian, and as some histories write was not thought to haue reuoked his heresie and re­pented. Yet Saint Ambrose speaking of him nameth him not, but with greate reuerence, Time is (sayeth he) O holy sifter to reuolue, and con ouer the precepts of Liberius of blessed memorie &c. In the Greeke church the ancient fathers Epi­phanius, & Basill doe the like: Epiphanius in this wise, En­stachius (saith hee) together with a manie Bishoppes went in embassie to blessed Liberius Bishoppe of Rome. Saint Basill hath these wordes Certaine thinges were proposed him by most blessed Liberius All these good men in their grati­ous hope call Liberius more then a deere brother though som­time liuing, and (as histories doe record) dying a profest Ar­rian, and in sure and certaine hope of resurrection to eter­nall life call him blessed of the Lord, the memory of his name blessed, yea himselfe a most blessed man: Uppon oc­casion of which wordes Maister Iunius obserueth in the [Page 7]monuments of antiquitie that it is a verie vsuall thing to call the deade whether men or weomen by the name of blessed, [...] Beat [...]s appel­lari defunctos &c. quietsi cul­patè vixerunt tamē in gratiam & gloriama de [...] recepti prasu­mun tur chari­tatis ethumani tat is efficio, iun. c [...]n. Bellar: c [...]ntrouers. 3. Lib 4. c 9. Math. 22 1 [...] [...]. Luc. 16.25 [...]. who though they liued blame-worthie yet by the duetie of charitie and humanitie are presumed by vs to bee recei­ued into grace and glorie. If the duetie of charitie, and humanitie binde vs so to speake, our church must bee reue­renced for taking this order for the deade, and others bet­ter aduise, who not knowing to the contrarie the last estate of some particular persons, yet thwartinglie in opposition will needes holde the contraries, But beside this receiued practise, (if farder proofe neede) adde this hereunto: our bles­sed sauiour calleth him, that had not on a wedding garment fellow, and Abraham nameth the glutton in hell Sonne: He was not his sonne, nor the other haile fellow. Noe such fault therefore (as somethinke) to call a man Brother, deare brother. The phrase of our countrie, the guise of eiuill conuersation, the outward appearance, the rule of charitie all iustifie this appellation, though a sharpe-sighted eye sée it not, and a sharpedged dislike approue it not. Yet a bro­ther

  • 1. because of the same nation and people if a brother an Hebrue or hebruesse.
    1 Deut. 15▪12
  • 2. because of the same kindred,
    2 Ioh. 7.3.
    so Christ taketh them for his brethren because of consangui­nitie, though they did not belieue in him: He disclaimeth not the bond of nature though they knit not with him in the bond of the spirit.
    3 1 Kings. 20.33.
  • 3. a brother sometimes because of the same office Ahab and Benhadad call one the otherso, be­cause they were both Kinges, 4
  • 4. a brother because some­what somuch, or so little (as a man hath) is the image of God:
    5 1 Cor. 6.6
  • 5. a brother because of the same profession a bro­ther goeth to law with a brother.
    Malus propter sacra menta communia frater esiet Aug breuicic [...]llat. 3. c. 3.

A wicked man is a bro­ther saith Saint Austin euen for this, because of his out­ward profession, and fellowshippe in the Sacrements. So manie of these waies one that dyeth may bee a brother, a deare brother, how much rather may wee vse the name, not knoweing his finall and last end, as wee doe not.

How can we say, Insure and certaine hope of resur­rection to eternall life.

Such a sure and certaine hope it is, as in such a case née­deth to relie vpon things apprehended in part, for so doth hope, receiuing hir direction from the rules of Christian charitie, which otherwhiles kindely qualifieth, what knowledge would ouer seuerely censure. A sure and certaine hope of resur­rection to eternall life in so many as doe beleeue, which whi­ther this or that particular person now to be interred, as we know not, so of our knowledge we speake not, but hoping [...]t the rules of our Christian loue we make a fauourable constructi­on such as (we nothing doubt) is most acceptable to God and men.Potest fieri, vt tibi aisud vide­atur quam ve­ritas habet, dum tamen ab [...] te non aliud fi­at, quam chari­tas habet epist. 15: Hier [...]n. One (saith Saint Austin) may thinke otherwise then truth hath, so he speake not otherwise then charitie hath.

This is besides his knowledge.

Doth any one know to the contrary, and can so well skill of all the infallible tokens of an impenitent heart, which is no ordinarie knowledge, the Booke no more inforceth him to vse euery word in that precise manner there set downe, then to say a deere brother when it is a sister? And with as much rea­son men may vrge this cauill, as thus impertinently pretend that the Booke inioyneth vs to account a reprobate for an elect child of God. But at any time will a Minister vary from the standing rule, and order prescribed, let him consult epi­scopall authoritie to whom direction at such times belongeth, and from thence receiue warrant for his proceedings? And withall let him be of sure ground, that he speake according to knowledge, which bold ignorance cannot, yea let him see in his seuerall course that he giue not offence to others, and draw vp­on himselfe a needelesse hatred,De nullo quam [...]is pessimo in hac vita despe­randum est. Aug. Retrac [...]. lib. 1. c, 19., as no other likelihood but he shall, vniesse at such times for that particular he be lawfully authorized, remembring what Saint Austin aduertiseth, Not to despaire of any, be he neuer so bad, while his Soule is within him. And in his last gaspe, who art thou that iudgest [Page 9]of his estate to be damned?Perkin. howfar a Reprobate [...] may go. Pag. 12. B. Note (saith Maister Perkins) that this often befalleth reprobates to be esteemed christians and they are often like them, that none but Christ can discerne shéepe frō goates true christians from apparant. Wherefore it is to bee thought far more besides a man his knowledge to denie, rather then it is to hope.

And it is against Gods word.

Whatsoeuer disagreeth with Gods word deserueth to be condemned,Sed quia hicsa­pe hallucinar [...] contingit pra­cedat modesta & placida in­quisitio, vt sa­num sit, ac s [...] ­brium iudicium Cal. in Iob. 5. v. 10. Curiose inqui. rere nō vt eme [...] des &c. Id. in Math. 7. Sed notes, tibi­que vel probi­tatis opinionem sicū aliss cōfera ris, vel praus a nimi oblectati­nem concilies. Ibid. Superciliose de re qualibet sint strum feramus iudicium, etiam si in bonam par tem accipi pote­rat. Ibid. Hoe vitio labo­rant partim in­usdi: partim by­pocrita: partim amantes sui. Ibid. Vt m [...]rosi sumus & maligui magis pendemus in sinistram partem Id, Ast. 10.15 Qui Indi­dicaten verb [...] dei, Legem domins & Iudicium suum ad cliaritatis regula [...] exigit, semper a seip. so initium faciens, &c. Ibid. Math. 7.1. but because in the misapplying it often falleth out we may be deceiued, let a modest and temperat inquisition goe before that the iudgement giuen may prooue sober, discrete, and sound, otherwise it is no better then curiously inquiring into other folkes their words and deedes not to amend, or com­mend them, but to nore and tax, and all this to please our corrupt mindes, and to get an opinion of much holinesse in comparison of others. This disease breaketh forth into a peruerse boldnesse with a supercilious high looke passing a sinister iudgement of that, which might better be interpreted. A vice some men labour of, that are enuious, some that are hypocrites, and some that are louers of themselues, and not they onely, but the better sort of men to, as Peter the Apostle in eating foode offered him of the Lord, wherevpon it is noted That as we are testie, and ill minded, we more and more incline to the worser part. Against which a present helpe to settle and stay our iudgements, and to keepe a right measure, and order is, by iudging out of the word of God, bringing that iudgement (we thence make) to the rule of charitie, alway beginning at a mans owne selfe. Which it seemeth some men doe not, whose toongs are so flippant, what others know, and know not. For if they beganne with them­selues, they would learne to esteeme of others better then them­selues: In Gods graces that little, which is in others (though but little) they would price, and make more of, thē of their own, contrarie wise in sinne and infirmities, that much which is in o­thers, (much as it is) they would thinke nothing in comparison [Page 10]of their owne.1. Tim. 1.15. In euill, iudgeing worst of our selues, like Paul, when hee reckoneth himselfe chiefe of all sinners: In good, hold­ing it little to that, which others haue, and doe good wish, more then wee, making this full account: Ours is a more gree­uous sinne, and what wee want in measure or waight, wee match at times for number. And somuch is it the more hain­ous, as wee knowe more against ourselues, then against an­other, and so much the more odious in the sight of God as I, or thou hast beene taught more,Spiritualia pec cata sunt ma­ioris culpae, car­nalia matoris panae. and condemned it more then others. Spirituall sinnes (sayeth one) are of greater fault, car­nall of greater punishment. Such oddes their is twixt per­son and person, though one of lesse blemish in the eye of the world, then some other is. A man that takes his beginning at himselfe can haue small time to let his thoughts range a­broade, as if hee were all eye to looke forth, and noe heart to consider, what measure he meateth, shalbee measured backe vppon him. Thus a censurer rightlie fitted in iudgeing others, must see into Gods word, and beholding the truth in generall, feare, least he bee ouer hastie, and too quicke in making a par­ticular applie of finall condemnation.Licebit interdū [...]tatuere sitne de ploratus qui ce­cidit &c. sed quia rarissime hoc accidit. &c Cal. in 1. Ioh. 5.16: Immen sas gra­tiae sua diuitias commendans, nos suo exemplo [...]sse iubet. Luc. 6 non temere in quenquam feren dum est mortis aterua iudiciū, potius nos chari­tas ad bene spe­vandum flectat Ibid: Otherwhiles in deede wee may determin whether a man bee to bee doubted of, that is fallen, or whether any place bee for remedie: But because this hapneth very seldome, and God commending the infinite riches of his grace commaundeth vs to bee mercifull Luk. 6.36. iudgement of eternall death is not rashlie to bee past vpon anie: Rather let charitie binde vs to hope well. It is but sometimes, and seldome, and verie seldome: and sometimes or verie seldome ouerthroweth not a generall order of prayer, which for the most part holdeth, as the communion booke expresseth. Beside God commendeth the infinite riches of his grace, not his grace onely, but the riches thereof, nor the riches but the infinite riches of his grace in commaunding vs to bee mercifull, as if either grace were wanting, or if present, it were in pouertie, and that pouertie infinite) to bee streight laced towarde our bre­thren that departe hence. Againe iudgement is a matter of iudgement and therefore not rashlie to bee pronounced, howe much lesse iudgement of eternall death: not vppon [Page 11]anie, in that hee sayeth anie, he tendereth everie particular. Lastly in steede of deeming the worst, Maister Caluin his counsell is, that loue should take place to hope well, as if this did well become vs. And therefore in the large view a man takes of others, hee must borrowe helpe from rules of charitie beleeuing all thinges,Quod ait Apost. Heb▪ 6, & 10 de his qui mali­tia sanguinen [...] Christi pedi­bus proterunt illos sanguin [...] f [...]deris suisse sanctificatos re­ferendum est ad indicium chari­tatis, qua om [...] nia credēs prox­imi fidem ex professione esti­mat, sedinteri [...] non rar [...] fall [...] tur. Piscat. cōt-And. Schaaf. Thes: 68 & 70 2. Pet. [...].1. Heb: 10, & v. 6, Non est in oc­cultadei iudicia nobis inquiren; dum, sed proba­biliter omnes ex professis Christianismū nat [...]s ad vitam aternam electo [...] merito presup­ponimus Q. 9.59: Respon Iaco: Bethah [...] Thes. 5. Ecclesiast. 9.2. and hopeing well of his neighbours es­tate to Godwarde by the profession the partie makes, speak­ing of him as of one whome the Lord hath bought with a price (for so Saint Peter doth in his 2. epistle: 2. Chap­ter and 1. verse) sanctified with the blood of the couenant, for so doth the Apostle. Heb. 6. and 10. Chapters, yet, notwithstanding such a one (thus charitablie thought of) may in the ende receiue his portion with the deuill and his Angels.

Gods worde Deut 29.29. Secret thinges belong to the Lord our God, but the thinges rene aled vnto vs, and our children for euer, that wee may doe all the wordes of this law.

Namely secrete thinges, which are not at all, nor in parte reuealed: True it is that a reprobate, and an elect childe of God may be found a like in ye manner of their last end: Wee can goe noe farder then the outwarde appearance. VVee are not to pry into the secret iudgementes of the Lorde, but that probablic all borne of such as professe the Christian faith, wee doe vppon good cause presuppose, are elected to eternall life. Not to bee inquired into, of vs, but probablie, and vpon good grounde wee doe pre­suppose it &c. Doth our church with vs anie more? Is it not to bee confest with teares, some die rauing, blaspheeming &c. Alacke at such times what should wee thinke, but as wee are taught in the preacher. All thinges fall out alike to him that feareth an oth, and to him that feareth it not. As for those extremities mentioned, they arise manie times from occasion of some hidden melancholies, and frenzies, which often fall out in the paroximse and burnig fit, at what time the choller shoots vp into the braine & so disturbing the spirits with [Page 12]their mobilitie make the head light, and giddie. Some are bla [...] as a chimnie stocke, yet noe argument of the wrath of God vppon the personne so disfigured. A reasonable cause may bee giuen for it, as proceeding from some bruze, or p [...] ­faction of the liuer, or some impostume. All these and a thou­sande more depriue a man of health, of vse of his limes, of sence, memorie, vnderstanding, faith, consolation, yea life, and all, yet noe warrant for vs to hold such a man or woman damned. Rather keepe wee to our compasse of hope yea a sure and certayne hope, Facile est atque procliue malot odisse, quia ma­li sunt, rarum autem et pium cosdem ipsos di ligere quia ho­mines sunt vt si mul culpam im probes & natu­ram approbes. August: epist. 54. Si desperata quorundam malitia & impie­tas non secus no bis apparet, ac si dominus eam di gito monstraret non est quod cer temus. &c: Cal in Ioh. 15, 16 a­pud Marlor. Sunt tales diui no iudicio relin quendi. Ibid. for hope maketh not ashamed. To hate an euill man because euill is noe hard matter (saith Saint Austin) but a rare thing, and vertuous to loue the same parties, because they are men, that so it may appeare wee doe both at once reproue their fault, and approue their nature. But if the desperate mallice, and impieties of any bee so euident, as if God did point with his finger to it, then is it not for vs to wrestle with his iust iudge­ment, as desireing to bee thought more mercifull then hée. And what of such? They are to be left to the iudgement of God. Wherein wee may note (if wee would leaue ye forme pre­scribed in the communion booke,) manie a prouiso must bee thought vpon:

  • 1. It must bee wickednesse
  • 2. not anie wickednesse at all aduentures but malice (that is) a malig­nant cankred minde of set purpose against that, which is good, for so is malice:
  • 3. it must bee desperate past all hope, as who should say there is noe more time remayning. All little inough to make experience (if at anie time) so indefinite the time is and vncertaine, whither God will call to repen­tance, in the turning of a hand, in a trice,, in the twinckle­ing of an eye twixt the bridge and the water, the cuppe and the lippe. Therefore it becommeth vs to bee wise that wee giue not ouer our hope, as long as anie hope may po­siblie bee conceiued:
  • 4. this wickednesse, malice, des­perate wickednesse must bee euident, not surmised onely but apparant, certainely apparant, not by guesses but vp­pon sufficient warrant, for so it is, when God in his worde giueth expresse directiō: Al which if the minister make conscience are so dangerous pointes, and so nicelie set, as hee will not ea­silie [Page 13]bee wrought from a publicke course established.

Si deus iniqui [...] & scelestis para cendo iisque vi­tam largiendo. &c. August, epist. 54 Vtrū faciant quod promittūt inc [...]rts sumus, &c. Ibid. Fratres nostri sunt permoti profunditate quaestionis, sed regi debuerunt gubernaculo authoritatis. August de verb. Apost. serm. 14. For if God in sparing wicked and vile persons giue them life, yea manie of them, whome hee well knoweth wil neuer repent, how much more should wee bee mercifull to wardes them, that (peraduenture) promisse amendment, and whe­ther they make good their word or noe, wee cannot tell. In pointes of greater difficultie (then anie wee now handle) Saint Austin aduertiseth those of his time: Our brethren (sayeth hée) are verie much mooued with profoundnes of questions in this kinde, who shoulde, if they did regarde their duetie bee gouerned by them, that sit at the sterne of authorytie. But wee may se to what passe men are now come, o [...]r [...]ritickes and graund censurers meddle with noe small thinges, but the verie heigh of all, as children their estate at their entrance to the graue buried by baptisme, and elders at their going into the graue to bee laide vppe in the earth: one comming into the worlde, the other going out, afoording neither one nor other a good worde, noe not so much as the name of brethren deare brethren. A maruill it is that Deut. 29.29. Deut. 29, 29 For­bids vs to hope well, because election is the Lords secret, as if it did not condemne vs aswell for suspecting the worst. All the good commeth by such barbarous, rude, sauadge opinions, is, it spreadeth strange discipline in mens outward behauiour, that, as if they had forgotten all humanitie, scarce yeelde now adayes a kinde salutation of God speede, or God deen. Turkes and infidels doe not thus, whose manner, (as our merchants know) is, Alech salem, Illiric. clauis Scrip. verb. Pax. whereunto the aunswere is valech sa­lem To the peace and to the peale. The reason of this by course (among some with vs) ariseth from hence. For what knowe they, whither hee bee a brother or sister, what knowe they where about hee goeth, and whither hee will? For ought they can tell hee may goe kill, steale, breake vppon some house. So that by this blinde reason it may seeme should anie of this refined fraternitie suffer in bondes, [...] 1. Pet. 4.15. and bee cast in­to prison as an euill doer, or a busie bodie, an other honest well meaning man heareing of it woulde in the bowels of his christian tender affection pittie him much after this fashion. Surelie such a one in prison, I holde him a verie godly man [Page 14]and one I dare say will change his opinion. And let others vpon what ground (I know not) be offended with him. I hold him the deare child of God, a brother in Christ, a deare brother, and in sure and certaine hope of his com­ming foorth, dare pawne all I am worth, and doe ingage my selfe with all thankfulnesse for inlarging his libertie. All this said. One should presently cast him this their position in Diuinitie for a chokepeare. It is more then you know, And speake no more then you know. A good Christian must proue his sayings and doings out of Gods word, you can­not iustifie this your hope in Scripture, it speakes to the contrary: Secret things belong vnto the Lord. This is not reuealed, For it is a contingent. It may be so, and it may not be so, De contingenti­bus nemo nisi Deut. In a point so doubtfull as another mans arbi­trarie will, dare you tell vs of a sure and certaine hope you haue concerning him? You are farre wide, and your iudge­ment is too peremptorie. A strange reproofe a man may say this is, and yet as strange as it is, the premisses are theirs, that obiect against the Communion Booke: we put but minors to them, and in the applycation make the absurditie of their doctrine more manifestly appeare. Thus much by the way. In a word for a mans last end, he stands and falls to the Lord. As for vs (at his buriall) we come foorth as his brethren, not as his iudges, Remember we what S. Austin Erogatorem me posuit deus non exactorem, ser. 164. hath, The Lord appointeth me to lay out not to call in. And therefore our care must be to doe that, wherefore we come, namely in a decent manner to bu­ry the dead, and to iudge charitablie as in the Booke is ordained, rather then peremptorilie to crosse it, as some would. Kéepe we to our direction vnlesse we know the contrarie, and be we of a sure ground, that we know the contrary.

It nourisheth Origens error, that saith All shall be saued.

It doth in déede as much,Psalm: 77.9. as Psal. 77. where the Prophet de­maundeth. Hath God forgot to be mercifull? Hath he shut vp his tender mercies in displeasure?Rom. 11.32. or that Rom. 11. He hath shut vp all in vnbeliefe that he might haue mercie on all: or that, 1. Cor. 4. 1, Cor, 4.5. Iudge nothing before the time, &c. and then shall [Page 15]euery man haue praise of God. All which places, as they are not to be spunged out of Canonicall scripture, because Origen deriued his error thence, neither is their cause for this, though it so séeme in their corrupt vnderstanding, whose fault it is, wrest­ing it, as the vnlearned, and vnstable abused diuerse sentences in the writings of Saint Paul. 2, Pet, 3, 16,

This is, as it is in Esay, 5. to call good euill, and euill good.

Are all subiect to the woe there denounced by the Prophet,Vsu hoc venit omnibus cōmu a niter. Muscul. in Isay. c, 5, 20, that of ignorance and infirmitie speake what they thinke, though by mispersuasion seduced? Are all vnder a curse, that sometimes raise vp their voice like a trumpet bidding battell to sinne, and yet anone after sound a retreit, and call for a parlie, hauing chid, and chid roundly, change their note, and wrap vp their dose in a sugarswéete with some sentence as this? But we are perswaded better things of you, and such as accompany saluation, though we thus speake. Spake he of a reproofe, a curse, and burning, and yet makes vp his period with, But we are perswaded? &c. Heb. 6.9. When many times (God he knoweth) the teachers perswa­sion had néede be strong, for in experience else, they will soone find the contrarie. And shall any one twit them with this of the Prophet I say, that they call good euill, &c. Because otherwhiles their perswasion is greater then their proofe? God forbid. Was it the Prophet his meaning, or is it theirs, that thus dispute to hold plea against God? whom it pleaseth of his vnspeakeable goodnesse, though we be euill, to call himselfe our heauenly Fa­ther, and they whose Father he is, are his children, and his chil­dren are those some which he nameth saying, A good man out of the treasure of his hart, &c.Luc. 6, 45, Well done good and faithfull ser­uant enter into thy master his ioy. Are all vnder a curse, that tal­king of a stubborne people, stifnecked, Mat: 25, 21, & of vncircumcised harts and eares, whose Fathers resisted the holy Ghost, Act, 7, 2. and their children heires of the same wickednes, a genera­tion of murderers, persecutors, traitors to God & Christ? Yet for all this euill knowen vpon them, and by them, cal­leth them notwithstanding brethren and Fathers in the one name afording reuerence, in the other loue, in both (because of both) prayeth for them, yea for all their crosse, obstinate [Page 16]courses in his presence that their harts burst for anger, g [...] their téeth, fret, grin, shout, all to pault him with stones, when he in the greatnesse of hope against hope prayeth for them. Lord lay not this sinne to their charge. What can be said more against the forme of thankesgiuing inioyned in the booke, then may be (but fondly obiected) against Saint Stephen his practise? They resisted the holy Ghost, yet that hindred not his prayer: Murderers and Traitors he calleth in ciuilitie & good manners Fathers and Brethren They were enimies to God and him, yet that diminisheth not his loue: He set Christ before him for an example,Peccarunt ad mortem & in peccato suo mor tus sunt. &c. Mar. in 1. Ioh. 5, 16. Orationes non debito ordine factae ad nullū nobis imputan­tur peccatum propter cha­ritatem qua oramus Ibid. Quinil potest sperare desperet uihil. who on the Crosse prayed for his enemies, though the Father forgaue not all of them: for some died, and perished in their sinnes, and are vnder condemnation. And as prayers at such times for men (peraduenture) out of order are not imputed for sinne, because they are made in loue and charitie, so when a man giueth thankes to God for one, he takes his deare brother, it is not charged vpon him for sinne, because of his loue and charitable hope. And little is his loue and lesse his hope, that will néeds despaire as denying him for a brother. All a man looseth is: He was deceiued in giuing thankes for one, with whom it sped not so well, and yet that it did not, he cannot absolutely say, nor positiuely determine which kinde of error beareth no action amongst men, but rather is a motiue to draw somewhat from men, who haue not béene so kinde (as we well hoped) how much more may it, and shall it from God, all in good time. For not méere naturall pollicie, but a fruite of the spirit it is, of the two rather to saue a man that deserueth to die,Satius est reum absoluere, quam condemnare innocentem. then to condemne an innocent: and a more gratious worke to call one brother tormented in hell (for so did Abraham) then set a negatiue in place of it, which must so be, if the contrarie preuaile. And though it be said that a man giuen to lodge strangers may intertaine he knoweth not whom, yet that Apostolicall aduise shall stand, as a principle of Chri­stian hospitalitie. Be not forgetfull to lodge Strangers for thereby some at vnawares haue receiued Angels into their house: So in like manner though it be said, that a Minister accustomed to bury the dead, in buriall giuing thanks to God, may giue thankes he knoweth not for whom, yet that Ecclesi­asticall [Page 17]direction may stand for a principle not disproued. Bee not-forgetful: nay knowe it your duetie in these and these wordes. In sure and certaine hope &c. For thereby at vna­wars, yea purposely, thankes giuing shalbe made for manie, that are heires of the promise, and who is not so in particular, neither they, nor anie else can or dare boldely demonstrate. For such a one was in his life reputed a member of Gods church partaker of the holie word, and sacraments. And therefore this practise of ours is most consonant to christian religion speciallie seing the ground of this hope is in that forme of buriall plaine­lie expressed videlicet. Thorough our Lord Iesus Christ. Here now it were time to conclude thie point but that wee must let thée to vnderstand (good reader) that these exceptions (we take) are not made so much against the wordes deliuered at the graue ouer the dead, as against this that we vse any words at al. Their cōmunion booke exhibited to ye parlament forbiddeth anie farder duetie to bee vsed, but onely the neighbours following the corps to the graue, [...]. and there with a dumb show turning it to the earth so leaue it without anie admonition and consolation to the li­uing, or cōfortable remembrance of ye dead. And this (forsooth) is done vnder a colour of remoouing superstition, so calling that holie custome which our church vseth in hir manifestation of ye christian hope which shee hath and then publisheth concerning the glorious resurrection of our bodies at the last day. But (God bee thanked) our practise is most commendable, imploying the time of buriall in godly prayers, holsome instructions necessarie consolation, and special meditations of our mortalitie with effec­tuall motiues leading vnto mortification: Others that would vary from this order haue onely these pretences for their best rea­sons.

  • 1. The example of Geneua to warrantize them here­in, whose slender performance of this solemne duetie is noe suf­ficient rule to direct vs:
  • 2. because their purpose is to wiure the minister out from attendance vpon this office, and they can noe better way (it seemeth) redeeme his libertie, but by vtter­ly disclaiming any such duetie as then to bee performed, whereas we would vnderstand, why the minister may not aswel burie, as ioyne in marriage, vnlesse this may goe for a reason?

The mi­nister of Geneua doth the one and not the other: Hee marrieth, [Page 18]but butieth not. Well: Retaine wee our irrepr dueable disci­pline in this kinde, had we noe church to toyne hanves of pel­lowshippe with vs herein; [...] Greg. Nazian. orat. in landem Basil. pag. 516. Grae. 64.98. [...] Id. orat. 2. in Iul. pag. 304. [...] Pag. 305. [...] Christ. homil. 4, ad Heb, p. 124. Tertullia. lib. de anima mortuos etiam cratione a prasbyteris cō tomi consueuissè Centur. 3. c. 6. pag. 138. Orig. in 3. lib. Iob Ibid Tota ad sunus eius Palaestinarum Vrbtū turba conuenit: hebrae [...], graeco, latmo serm [...]ne psalmi in o [...]dine personabant. Hieron. in epist. ad Eustoch. Paucanos dice re tempores count angustia, quod nou [...]t & charitas vestra ăebere nos exequi [...]s fidelis corporis clenne ob equium. August. con, 2, in Psal. 103. sub initio. as yet wee knowe we haue exain­ples both of elder and present churche &: Gregi Nazian. wri­ting of ye holy man Basil witnesseth, how lamentations for him were so great as the Psalmes then sung were quite borne downe with mourning and heauines. Aguine in another place comparing the geue [...]ment of Constantine with the ti­ranny of Iuliā the Apostate and of their death: He; (that is) Con­stantine was brought with solemne publick prayses, and orations to the graue, and withall such complements, as wee christians thinke to honour a Godlie translation, or death of godlie men. Anon after hee calleth the duelies then performed. A funerall recompence of Psalmes singing &c. S. Chrisostom of his time what are himnes (saith he)? Doe we not with them glorifie & thanke God, that at the last he hath crowned (our friend) gon hence now he is eased of his sore labours? Againe anon after. Consider what thousing­est at such a time: Returne O my soule into thy reft, or that Psalme I will not feare what man doth vnto mee. For these were the Psalmes of Dauid it seemeth they sung in those dayes. [...] thus in the greehe church, so in the west churches the like manner was: for Tertullian she weth that the deade were wont to be buried by the presbiters or ministers with pra [...] ­er: Origen vpon Iob, witnesseth that there was thanksgiuing to God for the dead that they dyed in the faith and euery one wished the like for himselfe that he might make the like godlie and peaceable ende. Saint Ierom noteth the like of the life and death of Paula yt whole cōpanies of ye citys of Palellin came forth to hir funeral, & there were sung in course Psalms in Heb. greek Latine, and Syriack, and in other places of his workes hée al­ledgeth asmuch of others. And Saint Austin also unplyeth that his second sermon vpon the 103. Psalme was at some sume­rall wherefore he was driuen to abridge his speach. The short­nesse [Page 19]of the time forceth me to be briefe and the reason your loue knoweth,Qui diuina vo­catione ab hae vita r [...]cedunt cum Psalmis tantūmodo & Psallentium vo cibus debent ad sepulchrū defer­rs, concil. Tol. 3, can. 21. In sepulturis & exequits morta litatis admoni­tio diligens fat & excitands inter alia praesen­tes, vt recogitēt sibieodem modo hinc excedendū esse. concil. Col. part 7 c. 52. Antequam cor pustradatur se pulturae quaedā recitantur a maicribus eorū ad [...]oc conscripta, quibus diut­na iustitia com­mendatur & he minum peccata exaggerantur. &c. Maimoni. tractat de luctu c, 4, apud Trē. in mare. 48. Improbamus maxime Cy [...]i coscorpera mor tuorum negli gentes, aut quā negligentissime contemptissime que in terram abucientes nun quam vel verbū bonu [...] dede functis facientes Heluet conf. poster, c. 26; Sect. [...]6. Iudicamus vti­le esse vt in fu [...]ersbu [...]ea è [...]acris literis recitentur & explisentur, qua; ad corrob [...]r andam fidem in horror [...] mort is & ad cōfirmandam spem refurrectionis conducunt. Wittelerg. confes, cap. 24. Ibidan har. because we are to performe a folemne duetie to the funerals of a faithfull bodie. In the councell. 3. of Toledo. can. 21. They who by God ate called out of this life must bee brought to the graue with Psalmes onely; and the voyce of singers. As for a funerall song which was commanly sung for, or to the deade, we vtterlie for [...]id. In the councell of Colon. Par. 7. c. 52. In burials and sunerais the people must care­fullie be adn [...]shed of mortality, and they which are present must be rouzed vp forceount with themsolues, that they must depart hence after the sanie manner. Among the Jewes as their owne Rabbins witnesse the fashion at buriall, hath beene and is this: Before the corps be celiuered to the grane, certaine points are recited by their a [...]cesters written to th [...] purpose wherein the diuine iustice is commended, and mens sinnes exag­gerated, whereby they deserued death, and God is intreated so to exercise his iustice, that withall hee forget not to be merciful. But these examples are (pera [...]enture) out [...]sdate, and some la­ter practise nearer home mour reformed churches will, better content some. These therefore bee the confessions of other chur­ches at this day. We vtterly disallow al Cinicks, who neglecting the bodies of the dead, or els tumbling them into the earth in a most negligent & contemptuous sort neuer once mention a good word of their dead. Heluet. confess. Againe the church of Wit­tenberg. c. 24. Loue and charitie exacteth at our handes to wish the dead al tranquillitie and happinesse in Christ: Besides that wee must commende our dead to bonest buriall so neare as we can in regarde of the time, and of mous places and all to wit­nesse the hope of the resurrection. Thereso reiudge wee it expe­dient that in funerals those thinges [...]e recited out of holy scrip­ture and then published, as doe make for strengthening of faith against the terrors of death, and to confirme our hope of the re­surrection. But leauing this argument sufficiently handled so farre forth as it concerneth other mens contradictions or our iust defence, wee proceede to the chap: following.

Chap. 2.
We cannot Subscribe, Because we know not how it agreeth with Gods word to desire him to grant any thing, which our prayers dare not presume to aske.

WOrds ministring this doubt, are taken out of the Collect on the 12. Sunday after Trini­tie. Almighty and euerlasting God, which art alwaies more ready to heare then we to pray, and art wont to giue more then we desire or deserue, power downe vpon vs the abundance of thy mercy, forgining vs those things, whereof our conscience is afraid, & giuing vnto vs that, which our prayers dare not presume to aske, &c. Herein our find-faults, and their abettors make plaine what they mislike, but what cause they haue so to doe they mention not. It falleth out very often that the minde of him who prayeth in otherwhiles much streightned, as thinking it doth not pray, when it doth, and forgetting how it dares while it complaineth that it dares not.

These words are contrary to another Collect read on the 23. Sunday after Trinitie. God our refuge and strength, which art the Author of all godlinesse, be ready to heare the deuout prayers of the Church, and graun [...] that those thinges, which we aske faithfully, we may obtaine effectually. To aske faithfully, & to aske doubtfully, are contrarie one to the other.

These two are no such extremities but for a time one [...] ­reth the other, as heat and cold, when either of them is indiffe­rently found in the same person, but with this difference that they are imputed to a seuerall beginning, the one of nature the other of grace, the one of flesh the other of the spirit. The flesh begetteth wauering, doubting, perplexed thoughts, and all from a law in the members rebelling against the law of the [Page 21]winde, where the strife is like the sight twixt the house of Saul and the house of Dauid, no day nor houre but giuing or taking a soile. Dis expectation goeth away in a dreame,Quamuis vide antur hac duo puguare nems tamen est qui non idem in se experiatur. Marso. in Marc. 9, 24. Qu [...]m [...]usquā extet fides per­fecta sequitur ex parte nos esse incredulos. Ibid. Etiamsi in no [...] ­bis [...]loqua [...] diffidentia spe­ciem sentiamus non tamē propt [...] rea despōdendō [...] esse animum quasi nulla fidu­cia donats su­ [...]us a domi [...]. Zanch. de relig. lib. 1, de diffiden. Orationes bre­uissimas & rap tim quodāmodo eiaculatas. Au. gust. ad Probā epist. 121. Act. 20, 10: Isay. 6, 13. [...] 2 Cor 4.8. Pro charitat [...]. Christi nolit habere Christū. Hieron. ad Al­gas. 9.9. and perisheth like an abortiue that thinks he can haue abundance of the one, and no touch of the other. For our Faith being vnperfit as it is, the very best beleeue not so fully as they ought: But though we feele some spice of distrust in our selues, yet must we not be quite out of hart, as if we had no confi­dence at all. To begin this point somewhat higher and speake more throughly to it, and of it. Furst, they that contrarie our Cōmunion Booke must know, that the Collects are certaine dartings & quicke [...]aculations, such as the earnestest deuotion is well acquainted with, fittest to expresse the spéedie thoughts of our Soule, when she is winged as a Doue in hir flight towerd heauen. The motions are diuersly raised & they diuerfly fall, some­times as in a full sea our thoughts beare aloft, sometimes they are at a low ebbe, all a-mort, dead and aliue in the twinckling of an eye: sometimes as the Crew out of the Arke honering twixt heauen and earth, and as in a sicknesse a good day and a had day interchangeably haue their entercourse, euer and anone so these haue some swawin or other. Such are the spirituall apoplexies and traunces; whereinto the withfull are cast, and yet like Eu­tychus they draw life though inwardly, for a holy substance is in them, as in an Elme or an Oke, when they haue shed their leanes and (vnlikely clusters a [...] they seeme) Wine is found in them Destroy them not for their is a blessing. Subiect they may be, and are vnto doubtings, mammerings, and the like, but ouercome they are not. They stagger but sticke not. They may be, and are humbled in the sight of their owne sinne, but not destitute of all confidence in Gods mercies. Wherefore the cur­rant of their prayer in such a perplexed stile speaketh better things, then it pleaseth some to thinke. And as Ierom of Moses for loue vnto Christ would not haue Christ, so ou [...] Church in a childlike boldnesse, while it presumeth not to aske, maketh hold to aske. Secondly, they that knit these knots, and cast a mist before the Sunne; should cons [...]er what is the course of these seuerall Collects, how (commonly) they are a summary [...]ridgement of some speciall matter handled in Epistle, or Go­spell, [Page 22]or both, as they know that busie themselues in a dili [...] obseruation of the particular contents in the Epistle ap [...]ointed to be reade that day: Saint Paul speaking of their dignitie that labour in the word sheweth the insufficiencie of man, yea of the chiefest euen the Apostles, that they though they haue trust to godward through Christ, and so both themselues & their pray­ers dare much, yet are not sufficient of themselues to pray, be­cause no prayer is without imployment of our thoughts wherein such weakenes they acknowledge, that whereas a man would take it for the easiest matter of a thousand to lend a spare thought vpon occasion, they renounce all possibilitie: How then should their prayer dare presume to aske? For if they be able to any thing the same commeth of God: all this the Epistle compriseth: no sufficiencie how then may they dare? not da­ring how can they presume? neither daring, nor presuming a truth it is their prayers dare not presume. In the Gospell read the same day, the like may be marked out vnto vs. For the historie taken out of the Euangelist, sheweth, how certaine of Decapolis brought vnto Christ a man that was deafe and stammered in his speech, and they all prayed our Sauiour, that he would lay his hands on him, not mentioning, what they would haue cured, nor how, nor in what manner: As for the partie himselfe he was so farre from speaking (for the string of his tounge was not vntied) and so farre from hearing for he was deafe, that if Christ had not beene more ready to heare, then he to speake, and to graunt more, then his or their prayers did presume to aske, he might haue liued and died in his infir­mitie. Whereupon our Church gathering briefe notes out of the Gospell (and the collection is warranted by the text) ob­serueth of Gods part it is meete to acknowledge, he is more ready to heare, then we to pray, and is wont to giue more then either wee desire or deserue, yea so gratious our God is, that he forgiueth vs, what our consciences may well be afraid of, namelie sinne, and giueth vs, what our prayers dare not to presume to sake (namely in temporall blessings) such and such, in this or that manner, at this or that time, which our praiers 3 dare not presume to aske in such speciall sort: 3. they should thinke as the candlelight is noe fit helpe to finde out the day, but [Page 23]it owne selfe must shew it selfe, else we see it not: so a spirit, and that a holy one, and that in like measure may best giue iudgement of prayers shus indited Wherefore this considered, we returne them what our Sautour said of his Disciples,Luk. 9.55. They know not of what spirit they are. Had they such brused, humbled, wounded consciences, as that seruant of God (who­soeuer in his meditation peruted these Collects) they would soone skill, how the puise of such a prāyer bea [...]eth and keepeth tune very pleasingly in the eares of the Lord. For as a discord in Musicke giueth a grace, and commentiation to the song, so these discords and iars in our petitions desirous to pray, and yet not daring to pray, comming, returning, and making a broken note, much pleaseth our Father, which is in heauen, though they seeme to displease vs:Palm. 42.5. Why art thou cast downe O my Soule, why art thou disquieted within me, Hope in the Lord, for I will yet giue him thankes for the helpe of his presence. Egredere ani­ma mea quid ti mes, egredere quid trepidas, 70. prope annis seru [...]ti Christo & mortem ti­mes? Hieron, de Hilari. Act. 27.41. [...]. Philip. 1.23. The like dis­pute of and on Saint Ierom wriseth Hilarion had. Goe foorth my Soule what fearest thou? goe foorth why tremblest thou [...] Almost 70. yeares hast thou serued Christ, and doct thou feare death? Such wauering affections like Pauls ship caught be­tweene two seas, when the forepart stucke, and the hinder part was broken, and yet the Passingers safe. These streights they fall into, that fall to prayer, and (what Saint Paul said of life and death) they are difficulties the faithfull are streightned with. The presence of his Maiestie to whom they pray, the guiltienesse of their sinne, the rigour of the law, the multitude of their wants, some did thē prāy for mercy, aboundance of iner­cie, as if a little would not serue but abundance must be pow­red downe, some againe (to their thinking) forbid them to pray, and demaund how they dare presume, and so both waies their speech sauoureth of confidence, and infirmitie. Such mixture is alwaies in our petitions, because such mixture in our selues, flesh and not all spirite, some distrust, and not all fulnes of saith, sometime a feeling that we beleeue, sometime complaineing that we doe not beleeue the tongue of our ballance bearing so doubtfull, doubtfull it is, which scale will preuaile, & yet the bet­ter in the end preuaileth. For thorough stitch it goeth, commeth, ouercometh, and ouercomeing triumpheth, triumphing conclu [...] ­deth [Page 24]and the conclusion is through our Lord Iesus Christ, so as in the same sentence the fall of the leafe, and a spring againe, fire in the ashes and stirred vp againe: A tittle faith appeareth not with the soonest, but like fruit in the bud, whence his na­ture and substance is, so coucheth, and so is preserued. Thus if fluttereth twixt daring and not daring praying and not praying because it would haue aboundance of mercie, and yet findeth wants in the petition. This striuing in the womb of the same collect argueth the life of faith rather quickened then dying, springing then falling, so faultlesse it is, if all be well considered. For as Rebecca when she felt the twins in her womb (though it pained bir yet) thereby knew, she had conceiued, and that the childrē were aliue, so they who are brought vpon their knées, find­ing the maiestie of God infinite, his iustice strict, his knoweledge fearching the reines, his holinesse such, as Angels are not pure in his sight, and what themselues are on the other side, their basenesse odious, their ignorance blockish, their sinnes abhomi­nable, their wants lamentable, (at what time notwithstanding they conceiue comfort, for els could they not pray) are fouly abasht and deiected, as professing they dare not aske somethinges at the hand of the almightie. Which to like effect we finde: as if an honest good heart laying open his estate in more wordes would be thus vnderstood. Whereas our prayers, by which we craue that thou power downe the aboundance of thy mercies are thorough the want of a most holie faith ouerlaide with vn­speakable imperfections, such as tire them out in the way to hea­uen, therefore we pray thée O Lord with al other transgressions forgiue vs euen our prayers, whereof our conscience guiltie as it is (yt they are so stained as they are) presumeth not nor dareth presume to aske, what otherwise it would, and at other times doth, when more comforted them now it is, thou well knowest O almighty God the petitions of them that aske in thy sons name, Collct 23 sun. after Trinitie and after the Communion at dismissing of the Con­gregation. we beseech the mercifully to incline thine eares to vs, that haue made now our praiers and supplications vnto thee, and graunt that these things which we haue faithfully asked according to thy will, may effectually be obtained to the reliefe of our necessity & to the setting forth of thy glo­ry &c. Thus a faithfule soule in praier sōtime raised & anon [Page 25]deiected wrestling wt God as did Iacob in his conflict with yt An­gel, diuersly tuneth the phrase of his troubled spirite & not with standing a supposed discord kéepeth measure & concord with faith and with the holy scripture.Genes. 32.24. But when men set their wits vpon the tenter to reach out their obiections, and to deale as if they had to deale with Beuis of Southhampton, thinking noe more reuerently of the humble, duetifull, bashfull, modest,Iob 1.1. c 9.15 Altercando, dis­ceptando, glori­ando, nihil corā deo obtinebimus Lauater. Ibid. Deo iudicante. nemo insons est ipse melius qua [...] nos ipsi nouit quales simus, et videt peccatum vbi nos nullum animaduerti­mus. Ibid. 20. Nōex toto cre­do me, vel ipisi cō scientiae meae, quippe cum ne ipsa quidem queat me com­prehendere totū neque iudicare potest de toto, qui totum non audit. Bernard. epist. 42. Audit deus in corde cogitantis quod non audit vel ipse, qui co­gitat. Ibid. Licet integerri­mus essem tamē adeo sulgore maiestatis eius consternarer, vt de me-ipso ni hil scirem. La­uater. in Iob 9. low and lowly speeches proceding from a broken heart, thence it is, they make a doubt where no doubting is if the same minde were in them, as becometh censurers of the praiers of the church, those irreprouable collects would haue greater to commendation, then be thought a stumbling block of offence, as they are. Take we example from Iob, Abraham and Salomon. Holie Iob, of whome scripture giueth testimony, that he was an vpright iust man, one that feared God, and eschewed euill confesseth of him­selfe though he were iust he could not answer, but would make supplicatiōs to his iudge, holding it more fit to leaue wrangling, disputing, boasting, for these wil obtaine naught, but pray­ing zealously, behauing himselfe submisly he may find fauour at ye Lords hand, yea were he iust, his own mouth would condemne him, were he perfit the Lord could iudge him wicked, because none is innocēt, whē God iudgeth, & he it is, that knoweth vs better thē we our selues, & seeth such sins, as we neuer think for. Accordingly whereunto S. Bernard speaketh I doe not wholy belieue my selfe, nor my own conscience, for it cā­not comprehend me all, neither can he iudge of the whole that heareth not the whole Anon after, God heareth in the hart of him, that he thinketh, which a mans own selfe hear­eth not yea were Iob righteous, yet should he be ashamed with ye brightnes of God his maiestie, that he should not know himselfe. We see how the look of a Prince dasheth his subiect out of coūte­nance & therefor much rather may the presence of ye Lord (who is a dreadful God clothed with vnspeakable maiesty, as with a gar­mēt, whose glory surpasseth yt brightnes of al the lights in heauē) astonish ye brused conscience of Iob who knew, if he should wash himselfe with snow water & purge his hands most cleane, yet should God dip him in ye pit, & his owne cloths would make him vncleane. For God is not a man. yt he should answer him, if they [Page 26]should striue in iudgement.Iob. 9.30.31. All which sentences debasing him dis­couer the true estate of an humble soule, who vpon due examina­tion made, saieth in effect as a troubled conscience in this collect, that dareth not presume to aske, & yet would gladly haue what it standeth in néede of. The like may be obserued in Abraham the father of all the faithfull, who in his cōmunication with God & prayer to him for Sodome, ministreth to our edification these ex­cellent notes. First he confesseth he was dust and ashes, not for­getting he had a liuing soule, Non oblitus e­rat Abraham se se anima imor­tali praditum esse sed quod maxime coutēp tibile est eligit qui seomni dig­nitate exina­niat. Luth. in Genes. 18.27. Quo propius ad deum acces­sit eo melius sen tit, quam mise rasit & abiecta hominum conditio. Solus est [...]im dei sulgor qui homines stulta & ebria sui fiducia exu­ [...]os pudore con­fundit, & penī tus humilias. Ib [...] Non debemus [...]̄pudentes esse ad petendum quid­libet sed pudorē seruare ac vere cundiam. Musc. Ibid. Pro. 28.14. c. 14.16. but chusing the most contēp­tible things, & emptying himselfe of al other things whēce he might Glory: so yt faithful saying in their praiers they dare not presume, proueth not they want al confidence in God his fatherly loue, but choose rather to lay open their abiect and distressed conditiō. Secondly it is to be obserued in Abraham The nearer a man draweth vnto God, the more feeling he hath how miserable & wretched mans estate is. For the onely bright­nes of the Lord his glory it is, that putteth to shame & truly hūbleth men, so as they are stript of al foolish confidence in themselues, wherewith comonly they are besotted & starke drūk. Thirdly in these words: let not my Lord be angry yt I speak &c. And 32. Let not my Lord now be angry, & I wil speake but this once: He praieth to turne away ye Lord his wrath, & so mak­eth his petitiō acceptable by his humble sute, teaching vs withal, how we must not be fancy nor impudēt to aske any thing at al aduēturs, but to preserue shame fastnes & bashful modesty when we pray to God. And what els doth yt collect in these words forgiuing vs those things whereof our conscience is afraid, & gi­uing vnto vs, yt which our praiers dare not presume to ask, which forme of praier is very agreable to yt place. Pro. 28. Blessed is ye man yt feareth alway, meaning is wary, and of a tender cōscience loth to do or say, yea euen in praier ye least thing that may offend God, as ye other branch of yt verse, & the 16. of the 14. Chap. suf­ficiently proueth. This is certaine he yt neuer doubted of his sal­uatiō after he was called to ye knowledge of God in christ, yt man neuer rightly beleued, for he which beleueth in ye truth (of a truth) féeleth many wants & doubts like a sound man after a recouery frō an ague féeleth many grudgings of that disease, which if he had no health, nor life he could not féele at al. Let men please them [Page 27]selues, yt are disposed to thwart this truth,Affirmant tibi, non sibi Cicer [...]. de diuination [...] what Tully spake of Metrodorus fitteth thē wel. They say so to others, but not to thēselues. Fourthly we are to mark in whose name these praiers are offred not for the minister himselfe onely, or some few, yt haue profited in the waies of godlines, & may be thought to haue a greater measure of grace, but for the most, who cōmonly are the weak est, & but lately ye and in ye fould of christ, tender lambs they must néeds tremble hearing, as they do the Lions, such as Abraham, & Iob behauing thēselues in fearefull & bashful manner. Onely he that knoweth not what belongeth thereto, wil thinke all this a great deale more thē néeds.Pancissimos esse qui excellenti fi­de polleant, pau cis esse mediocrō plurimos auiem mensura exigua esse pr [...]ditos. Marc. 9.24. But if we will obserue what is giuen euery one, it wil easily appeare the fewest haue an excellēt faith a very few an indifferēt faith, & the most are they, that haue the least measure of faith. Should a nurse be lisping to the babe on hir knée, another that stands by knoweth not the reason. It is sufficient that she doth. Our brethrē think we do in repeating this straine what beséemeth vs not, we answer. Let alone now. For it wel beséemeth vs to fulfil al humility, & if any be vile in his own eies vpon true repentance for sin,Tristitia & pudor sunt cona iuncta semper, vbi est vera pe [...] cati agnitio. Quod si cognos­cere velimus a [...] in poenitentia profecerimus, videamus an praeculis istos duos affectus habeamus Cal. Luc. 18 13. he will thinke of himselfe more vildely thē all this commeth to, resoluing the more a man is a­shamed of himselfe, & hartily sorrowful, yt more he profiteth in ye course of repentance. Did we not know more sin of presumtion thē are guilty of faultles humility, & come to the Lord like hall fellow wel met, rather thē smitten with a holy feare, such clauses as these might otherwhiles be spared. But most of vs in our hearts know the contrarie. And were we (as some thinke) they may be bold and confident, it is for vs to haue a liuely touch for sin. No man but the lesse he prizeth himselfe in his own eies, the more he pleaseth the Lord, who giueth grace to the lowly. And though it may séem the speech of a dastardly conscience, yet vnto whō wil the Lord looke, but vnto him that is poore and of a contrite spirite, and trimbleth at his wordes? Say a sonne may bée bold, and wee wil not say other wise, yet a father liketh his son neuer a whit the worse, if he make not alway so bould as the father would haue him.I say. 66.1. That made Saint Paul vse this course. Sanctified he was from his mothers wombe, yet hee held himselfe chiefe of all sinners,Galat. 1.15. in regarde what hee once was, though it were forgiuen him.1. Tim. 1.15. And hee [Page 28]that praied for Corinth, Ephesus, & she like, beggeth praiers at their hands like Lazarus, Eph. 6.18.10. yt begged crums at ye rich mans table. Pray for all saints & for mee, As if he were no saint or as if yt stil ran in his mynd, how hee had beene a persequutor of ye church of God. Wich kinde of thoughts hauing their course, & recourse in prayer are a damp, & if not (as they cannot quite) put out the light of our hope, yet they dim, & calm the heart of our cōfidence, that it be not more hardie then is expedient.

Forgiuing vs those things, wherefour conscience is afraid.

This clause may stand vncontrold. For is not forgiuenes the remission of sin, & hath not our conscience good cause to be afraid, of sin, doing that which God seuerely forbiddeth, omitting that wc he strictly cōmandeth, negligently performing ye best duties, we should intend: Can it be other, but that our conscience may well feare, til it be released, when it calleth to mindether wherein, or against whō the offence is cōmitted.Copiosae vanita­tis cateruas August. confess. lib. 10. c. 35. Irruentibus nu­gatoriis cogita­tionibus &c. Ibid. Abductus turpi cogitatione etiā qua dictu eru­bescenda sunt gero. Heiron. dial. aduers. Luciseria. Quanta cū re­uerentia, quāto timore quanta illuc humilitate accedere debet à palude sua procedens repēs ranuncula vi­lis, quam tre­mebund us, sup­plex & solicitus Bern. de 4 modis orandi. Wherein, namely in praier for so it is many times, as diuerse of ye ancients witnesse. S. Austin with griefe confesseth seing our hart (saith he) is a little hold, or seat or conceit of such things (he spake of toying thoughts a lit­tle before) & carrieth after it whole troups of plenteous vani­ty, hence is it that our praiers are often interrupted, & troubled & that in thy presenee O Lord, while with yt voice of our heart we apply our selues to thy eare, I know not how so great a seruice is cut off in yt very entrance by trifling thoughts rushing in vpon vs. S. Ierom. witnesseth ye like, whē I am at my pray­ers (I should thus & thus lament my sins & intreat my saui­our) very often one while I am ether walking in our gallerys or casting vp my accounts, or caried away with filthy thoughts or doing those things, which a man should blush to name. All wc strike the conscience with feare & shame, so do they ye more, whē we consider before whō, & vnto whom it is, our supplicatiōs are directed. In time of praier we must entreat, saith Barnard the court of heauē, euen that very court wherein the king of heauē sitteth on his thron, attended vpō with an vnspeakable armie of blessed spirits, & therfore with great reuerence, with great feare with great humility should a vibe cotemptible little frog, crawling our of a marsh come before him, how [Page 29]fearfull how suppliant how humble, & carefull, wholy, hear­tily thoroughly intentiue on the maiestie of his glory in the presence of his Angels, Assistere potes­rit homuncio Ibid. in the counsell of the iust can such a habberdehoy dare to stand or shew his face.

Giuing vs those things which our prayers dare not presume to aske.

Neither dare they presume to aske. For why should they? and yet God giueth vs, what we néede,Sed & vitam aternā fortas­sis aliqui non in humilitate quaerunt. sed tantum in fidu­cia meritorum Idem. Serm. 5. de Quadrag. Praesume non de operatione aut oratione tua sed de gra­tia Christi. Aug. serm. 28. de verb dom. Constantinū imperatorem tantis terrenis impleuit mune­ribus quanta optare nullus au­deret. August. de Ciuit. dei. lib. 5. c. 25. Quandoquidē vix petere debe mus. &c. Iosias Simler. in obi­tum. P. Mar­tyris. else we might perish both here, and hereafter. There are (saith Bernard) that thinke be­cause they pray, that God is indebted to them. Peraduen­ture also eternall life some seeke for not in humilitie, but in speciall trust, they haue of their owne merits, Vpon like oc­casion it séemeth Saint Austin giueth like counsell: Presume not of thy owne worke or prayer, but of the fauour of Christ. Accordingly our Church speaketh here, and in the Collect after the offertorie, where it saith, for our vnworthinesse we dare not, &c. A phrase we dare aduenture vsed by auncient and late writers. One of eath for example. S. Austin of old and Iosias Simler of late time. Saint Austin writeth that God furnished Constantine the Emperor after his conuersion with so great earthly blessings, as no man else may dare to wish the like. A wish euery man knoweth is far lesse then a prayer. If sometimes God bestow somethings, as no man dare to wish for the like, what reason is there, but we may acknowledge, God giueth somewhat which our prayers dare not presume to aske? Iosias Simler in his Oration vpon Peter Martir his death toward his conclusion waketh this prayer. Graunt vnto vs O most gratious good Father, if not another Martir and such a one we ought hardly sommuch, as to pray for, yet at the least, &c. Where it appeareth how the excellencie of God his gifts of ad­miration the mind of an humble suiter, that in the fulnesse of ad­miration astonished with the Lord his singular mercie, and on the other side with his owne lothsome vilenesse, he plaine­ly confesseth his prayer dareth not aske what the Almighty notwithstanding giueth for his Sonne Christ. In which sense any equall Reader shall doe well to thinke our Booke vseth it, if he doe well bethinke him, how he must not speake against the light of his owne hart.

These are directly against the word and true faith, Heb. 10.19. By the blood of Iesus we may be bold to enter into the holy place. And verse 22. Let vs draw neare with a true hart in assurance of faith, &c. And Heb. 4.16. Let vs goe boldly to the throne of the grace. These places are directly against doubting, and slauish feare: Ergò not to be Subscribed vnto.

Be they, and euer may they be places directly against doub­ting, and slauish feare. Such doubting as is a slauish feare we admit not, because the assurance of our faith doth not: yet our knowledge in Scripture teacheth thus much, that Faith is beholding vnto feare, both in hir entrance, and afterwards in the growth. In the entrance, when she takes possession of our harts. For the iudgements of God and the terrors of the law in humbling vs, are a Schoole-master vnto Christ, and after too, when we many times are likely to play the wan­tons, and thinke our estate like mount Sion that cannot be mo­ued, so as what is said of Faith and Charitie is a true saying of assurance and feare. Fides & chari­tasbené distin­guntur in libris sed malé in mo­ribus. They are better distinguished in our Bookes, then in our persons. Much there is in vs of the flesh, that is vuregenerate, though like a begger still mending his cloke, we make vp the breaches by dayly repentance. At the entrance how it worketh may appeare by a similitude taken from a Sempsters worke,Act 9.38. who whither Dorcas, or some other drawing her néedle in & out bringeth the silke after. The néedle commeth and goeth, the silke stayeth and maketh a gar­ment of needle-worke, yea it maketh a samplar for many yeares, though the needle breake, or be lost, or the partie dead: So is it feare. The worke begun, the point maketh an entrance, after which the mercies of God as soft as silke follow, and stay to make vp a garment to put on, where no néedle is now, but once was, so no shew of feare to fore, but the effect of it may be seene in the euill not of punishment,Osculatur mise ricordia pedem vt pedem indi­ [...]it non attendat Ber. serm de S. Maria. but of sinne, which as certainely draweth on punishment, as Ahaz diall in a Sunne-shine day casts his shaddow. Farre wide he is (saith Bernard) that doth so kisse the foote of Gods mercie that he doth not heede the foote of his iustice, as [Page 31]if he were a father and not a Lord. If a Father where is his loue, if a Lord, where is his feare? Malach. 1.6.

By the blood of Iesus we may be bold to enter into the holy place.

Heb. 10.19. The Author sheweth all ceremonies haue an ende in Christ,Popula aditus in visibile sāct [...] ­arium prohibe. batur. Marlor. Ibid. Non symbolicè tantum, sed re­ipsa ingressusin coelum. Ibid. and where in time of the law people might not enter into the Sanctuarie, but must, and did stand without: now we may enter into heauen it selfe whereof the Sanctuarie was a tipe. Such boldnesse we haue to Godward thorough Christ his blood.

Let vs goe boldly to the throne, &c.

Heb. 4.16.

That is, Let vs not sticke,Christi sacerdo­tio adimi virtu tem quamdiu hasitamus. Ma­lo. Heb. 4. and be doubtfull in seeking af­ter other mediators, as if he alone were not sufficient. Such wauering, and vncertaintie propending to inuocation of An­gels, or Saints (as if there were not a God in Israel) our Church is no lesse vehement in prosecuting for erronious do­ctrine, then any other Church praysed be God.Nisi qui trepide ad solam eius misericordiam confugiunt. Cal. in Luc. 18, 13: Dubitatio Infia delitatis Admi­rationis. Vox aptissima poenitentis vtcī [...] que continen [...] sensum peccati. Mercer. in Ioel. 2.14. Ambiguum pe­nitur, vt dum dubitant homi­nes, fortius agāt paenitemtiam. Hierō. Ibid. [...]. What doe these places Heb. 10. and the fourth Chapter more discredit the vse of this straine (whereof our consciences are afraid) then Master Caluin, who speaking of the Publican his vnfained humiliation writeth, that God will not be intreated of any, but those who in a trembling manner, flye to his mercie? Where this fourth to the Hebrewes hath, Let vs goe boldly, this author writeth tremblingly, yet will not we fondly iniury him so much, as these doe wrong our Church with taunts, & re­proches saying, It is against the word, It is against true faith, &c. A doubting which proceeds of infidelitie may be thought so, but not that doubting, which ariseth from admiration, like that in Ioel 2. who knoweth whether God will turne & leaue a blessing? Which wordes carry a doubt in sound, but in effect imply a sound affirmation, and are most apt for repen­tance to speake with, because they include a sence of sinne, & yet withall some hope to spéed. Not amisse obserued by S. Ierome mens doubting otherwhiles maketh thē more earnestly peni­tent. And it may well so be. For if doubting be the mother of [Page 32] inquirie (as they say it is) because he that doubts not séeketh not, then also is fearefulnesse the mother, or milch-nurse of a kindly repentance.Potuerunt per­ue [...]ire, nisi pu­tarent se perue­nisse Seneca. Illud ingeniorū praecox genus nō temere vnquā peruenit ad frugem Quintil. Institut. lib. 1. c. 3. Arbor em attendite, Petit imaprius vt sur sum exerescat, Figit radicem in humilt, vt verticem tēdat in coelum. Aug. de verbo dom. in Ioh serm. 38. Multos impe­dit a firmitate praesumptio fir­mitatis. Id. Well had it béene with some long ere now, if they would haue skilled of this point, that as in learning some held themselues for great Scholers, who faile of it, because they thought, they had obtained, what they haue not: so in duties to godward some want true confidence, because they are not right­ly confident making ouerbold, where it is more wisedome to vse mcdestie; more courage to féele their own faintnes, more au­dacitie to acknowledge their owne feare, fearing as they ought to be afraid Marke the trée whose branches are séene. A graine (for thence sometimes is the beginning) lieth in the earth, sinks low, but the branches shoot forth that birds may nestle in them. It first taketh downeward, then séene aboue, at the first low, afterwards aloft. Many are hindred (saith Austin) of their strength, while they presume on their strength. Men that finde such contrarietie twixt Heb. 4. and this Collect our conscien­ces are afraid, may by their wrangling principles cauill with ease at a thousand places else, yea, and set Scripture against it selfe. As where the Publican is said to stand a farre off, loth to come to the Altar, not daring to lift vp his eyes, that the Lord might lift vp the light of his countenance vpō him, &c. May not a faire glasse be set vpon it that he did amisse? For say they, where he stood a farre off he should haue gone neare. And was not Peter well chidden in saying,Luc. 5.8. Goe away from me a sinner? As if the nearer the better, the worse the farder off. Againe, in that he would not lift vp his eyes to heauen, he was much to blame.Gen. 4.5. Such a looke Cain had, for is it not said? He cast downe his countenance. Much of this making skill they, whose delight is to weaue, though it be but a spiders webbe, and men of their mettall are like inough to charge Mary Magdal [...]n for a micher well she escapeth, if not reproued for want of faith. Let vs goe (say they) Why then stood she still?Luc. 7.38. Boldly. Why did she trouble hir selfe with Christ his feete, when she was to to goe to the throne of grace? And what was he at whose feete she stood, but the author of grace? (weeping) a womanish condition: more courage would haue done well, and she began to wash, as not daring to goe on. The basest in man (his féete) [Page 33]why not his head? Too too much strangenes. (With her teares) Why? Water of the next brooke might haue serued. The more blame she that would not make bolder. Was her eye dim, that she could not see eye-water was more pretious, then to trickle at ones feete? (She did wipe them) Happily with a towell, No such matter. The tresses of hir haire she wiped them with. A great deale more then needed (as they thinke that di­spute thus) twixt friends and kinffolkes in the spirit. He no doubt our eldest brother would haue accepted of farre lesse, then all she did, for is he not our brother and more, if more neede, to all that doe beleeue? Another it was came behinde him. Both of them contrary to this exhortation.Math. 9.20.21. Goe with boldnesse she said. But who heard it? For she durst not aske it with her lips (she said within her selfe, If I may) What Ifs and Ands be these, Why did she not goe boldly? (Touch) why did she not imbrace? (But touch) was not he reproued that smote but three times,2. King. 13.18. whē he might haue smote a many more? (His garment) why not his person? Belike a little would serue the turne. Ouermuch squeamishnesse spoyleth all. Boldly she should haue gone, and prest forward and thrungd before him, not neare him, or to him, much lesse behinde him. A signe of a seruile and crauenlike feare. All this yet their argument maketh good that oppose. Heb. 4. to discountenance this truth (our consciences are a­fraid) Faith we acknowledge & reuerence in hir certaintie, and full assurance. She may, and is, and must be in the faithfull,Lucta fidei. Vr [...] sin. Catech. Quemlibet ti­morem non esse fidei contrariū inde patet, quod si nihil metui­mus, obrepit s [...] ­pina carnis securitas. Ita lan­guescit fides. Math. 8.26. Stupidi magi [...] sunt quam con­stantes. Ita ti­mor fidem solli­citat Ibid. yet that no ground of dislike to our selues, or cause at all, why we should not in a godly iealousie suspect our owne waies. Nay by wrestling, and combates in this kind we learne what vigor, and life is in our faith. The Collect speaketh neither of slauish nor seruile feare, neither of the spirit of bondage, onely this is all (whereof our consciences are afraid.) Now all feare is not contrary to faith. For if we feare not, a carelesse securitie of flesh creepeth vpon vs, so faith languisheth, the affection to prayer becommeth dull, and in the ende a due remembrance of God and his mercie is extinguished. Ouer and beside, they which are not touched with a sence of euils to be afraid of them, are ra­ther dullards, then constant. Thus feare stirreth vp and quick­neth faith. Little to the commendation of the Disciples, that our [Page 34]Sauiour said, Why are ye afraid, O ye of litle faith? A small [...] but faith notwithstanding. And a small faith in God his ch [...] is no small portion, which when it is the least though ouercast with terrors of sin, conceaueth hope, euen in her deadest and dead­liest time, knowing the spirit of adoption kéepeth fire in the hart, and that in most apparant weaknesse hir power in Christ is per­fected, gawing by her losse, raised by her fall, and after the com­bat fnished, ret [...]eth hame a conqueror. In which opposition of faith and feare, that which féedeth one, nourisheth the other. The mercies of God are the support of our faith, so are they the roote of our feare, and forgiuenesse of sinne, a iust occasion mi­nistring sufficient matter for true humiliation (forgiuing vs those things, whereof our consciences are afraid) like those couples in the Lords prayer Forgiue vs our finnes & presently in the next petition Lead vs not into tentation: The one im­mediatly following the other, as if we said more then euery one is aware of in saying (forgiuing vs those thinges) &c. either be­cause of sinne (the remembrance wherof is gréenous,Ama dei bo­nitatem, time seueritatens, vtrumque to superbum esse non sinit: Amā­do enim times [...]e amatum & amantem per­das August. de sanct. virg. c. 37. Si non amasti­me ne perdas, si amas time ne displace as. Ibid. Rom. 8. 1. Cor. 2. Philip 2.12. Non te à prafidenti elatione reuerberat, vae mundo à scan­dalis: Non con­tremiscis? &c. Ibid. the burden intollerable) or else because of forgiuenes it selfe, as if when they are forgiuen, euen then in that very instant we are afraid. For that when we haue most securitie, we haue most cause to feare, as if the sentence of S. Paul we [...] for a watch-word. Be not high-minded but feare, or that of our Saniour, Thou art made whole, sinne no more lest a worse thing happen vnto thee, as it will soone hoe, where securitie bréedeth pride: S. Austin intreating how feare is in vse with Gods seruants, and how farre foorth out of vse, aduiseth in these words, Be not high, minded but feare. Loue the goodnesse of God, feare his seueritie. Both these will keepe thée from being proud, For in louing thou [...]ost feare. least thou grieuously offend thy louing and beloued: If thou leue not, feare least thou perish, if thou loue, feare least thou displease. He that said you haue not receiued the spirit of hondage to feare any more, said that himselfe was among the Corinthians with feare and trembling: He that said be not high minded but feare gaue a generall aduertisement to all the members of Christ, worke out your saluation with feare and trembling. Anone after that blessed father addeth. Doth not that sentence beat thee of from presumptuous pride, woe vnto the world [Page 35]because of offences? Dost thou not stand inawe! lest thou bereckoned among those many, whose loue should waxe cold and iniquitie abound! dost thou not strike thy brest when thou hearest this sentence. Let him that stands take héede lest he fall? As for the other clause (Giuing vs those things, which our praiers dare not presume to aske) is and may be referd to spirituall & temporall blessings, which in the generall we may assure our selues shall be graunted, and we must dare to aske, but in particular as in this, or that very manner, at this, or that very time, by such & such meanes, we haue no warrant to limit the ho­ly one of Israel, nor cōmandement to craue or promise our selues. Paul prayed that Satan might be remooued, and he prayed often,2. Cor. 12.6. and earnestly, yet was be not then remooued. Some things we may pray for absolutely, and affirmatiuely, as that the kingdome of God doe come, his will be done, the forgiuenesse of sinne, & our owne saluation, but the meanes sometimes we may faile in, while this way or that way, after this fashion, or that fashion, we pray they may come to passe. S. Paul could not be ignorant of so easte a point, and therefore it was not the forme he stood vpon, as the and he proposed. The very like is to be thought in temporall blessings: Dauid prayed to God for his child, which he had by Ʋethsabe, throughly & fully perswaded of Gods mercies towards him, though touching the habe,2. Sam. 12, 1 [...]. his thoughts and spéech were not sore solute, but arguing rather his expectation, then assu­rance. For this he said, Who can tell whether God will haue mercy on me that the childe may liue? Thus it appeareth that euery par­ticular neither may we, nor dare we presume to determine. Leaue we that to the wisedome, and grations good pleasure of the Lord. Beggers must not be choosers, nor crauers, their own caruers. Thus they will haue it, and thus; or else it fitteth not him, that commeth in prayer vnto God. He may assure himselfe in generall, but in euery particular he may not, he néede not, he must not. It may be victory: it may be an ouerthrowe, it may be peace, it may be persecution: He may haue a child, he may goe childlesse. He may pray now, but the issue of his prayer is like A­braham a great way of. Such is the course of the faithfull. They apprehend Christ Jesus, in whom all the promises are yea, and Amen. Sure of this once, that if they haue what they dare not indent for at Gods hand, they will be thankfull, & if they haue it [Page 36]not, they will possesse their soules in patience, onely because, they will not be thought wiser then the Lord, they commend all to his blessed disposition. When Zadok carried the Arke into the Cittie these words Dauid vttred. [...]. Sam. 15.25: If I shall finde fauour in the eyes of the Lord, he will bring me againe, and shew me both it and the Tabernacle thereof. But if he thus say, I haue no delight in thee, Behold here I am, let him doe to me, as see­meth good in his eyes. Here is a doubtfull, & perplexed speech, yet not destitute of assurance, which a holy faith ministreth. For he was certaine of his saluation;Quoad aternā salutem certus crat, sed hic de restitutione in regnum agitur At deus ei reg­num, &c. P. martyr. Ibid. 2. Sam. 16.22 yea and certaine of the tempo­rall kingdome which God had promised him: But here was all the doubt: He knew not, whether the promise was absolute, or vpon condition. The like followeth in the next Chapter, where the same Prophet maketh this vse of Shimes his rasting and reniling. It may be, that the Lord will looke vpon my affliction, and doe me good for his cursing this day. In that he saith (Peraduenture, or it may be) not doubting of his sal­uation,Cur dicit fortè? Non qùod de aterna saluto dubitaret, sed de restitutione. Id. in 2. Sa. 16. but of being restored to his former estate, or else think­ing of the hainousnesse of sinne before committed, doubteth whether his afflictions should be asswaged so speedily. As who would say, Peremptorily I affirme it not: my sinnes haue deserued more then all this commeth to. This I take as a gentle remembrance to put me in minde of my duety, It may be: If not: I know what to trust to: Ile not attempt to teach the Lord: I neither doe nor dare presume to aske, that it may be thus, and no otherwise. The Prophet Amos hath the like It may be, Amos. 5.15. the Lord God of Israel will be mercifull to the rem­nant of Ioseph. He meaneth in preuenting their captiuitie: But whether deliuerance, or no, the reckoning is made, they forgot not all comfort, well perswading themselues, that if the mercy of God faile them one way, some other way it shall meete with them, and they with it, knowing of a truth that God is good vn­to Israel in not giuing vs many times what we would,Bonus dominus, ou [...] non tribuit fapè, quod volu­mus, vt quod malimus attri­buat, August. Pauliepist. 34.that he may giue ouer, and aboue, that which we should rather. So as to winde vp all on a small bottome, and comprehend much in sewe words (our prayers dare not presume to aske) many things, which God giueth, because they dare not set the Lord a time, nor binde him to such, and such meanes, but resoluing of [Page 37]the general, & making faith of our duety therein, refer our selnes wholy to the Lord, for all such changeable circumstances, know­ing that fall they out so, or not so, or contrariwise,Rom. 8.28. they fall out for the best to them that feare the Lord

Cap. 3
Almighty God those things, which for our vnworthinesse we dare not, and for our blindnes we cānot aske, vouchsafe to giue vs &c. These words directly fight a gainst gods word & true faith Iam. 1.5.6.7. If any lacke let him aske in faith & wauer not &c. For such receiue not. And Rom. 14.25. Whatsoeuer is not of faith is sin.

THese words are in the collect after the offertory Almighty God the foūtaine of all wisdome which knowest our necessities before wee aske, & our ignorance in asking, we beseech the to haue compassiō vpon our insirmities, & those things, which for our vnworthinesse we dare not, & for our blindnesse we cannot aske, vouchsafe to giue vs for the worthines of thy sonne. &c. This, & the last chap. for their neighbourhood may cōmunicate each vnto other mutuall helpe. Much hath been said already, whereon we might be content to stay our selues without farder procéeding, but yt we are drawne on to a larger discourse, by reason of their so great importunity, that hold these words matter of fresh complaint: There is no doubting, nor Stammering, nor vncertaintie in saying these words (for our vnworthinesse we dare not, nor for our blindnesse we cannot aske) They are the words of so­briety & humility, not of feare nor despaire.Non desperati­ons dictum est sed sobria & p [...]a humilitate. August. de verb dom. ser [...] 23. Iam 1.5.6. Rom. 14.23. For we are certainely perswaded as of an article of our faith, that we are both vnwor­thy, & blind. Yet some vrge scripture to the contrary. S. Iames, say they, bids vs aske in faith without wauering. Whereunto we answer. So doth a penitēt person aske that is fully assured he hath naught to cōmend him before the Lord. Againe they vrge Rom. 14. whatsoeuer is not of faith is sin) So thinke we the man sin­neth [Page 38]that continueth doubting of Gods mercy whē he cou [...] God in praier. A conscience not resolued in such a point of [...] shameth the worke in haud, be it neuer so specious. Happily these men (whose obiection this is) thinke that the faithful,Quando nihil prorsus sumtes, et minus quam nihil, vt senti­amus nostram [...] & abiecta emni fiducia tam noitri quam to­tius mundt. Calu [...]. in Iere. 17. Tot obsequiis defoenerati, quot desungs non pos­sumus, etiamsi omnes nostrae co gitationes, om niaque membra in legis officia verterentur. Marlo in Luc. 17.10. Mat. 9.20. Luc 15.21. Ad files affectū, qui omnia quae patris sunt sua esse nō ambigit aspirare nequa quam praesumit sed mercenar it statum tam pro seruitutis, mercede deside­rat, Beda. lib. 4. super Lucam c. 63. Non proponitur vt admiremur tantum sed [...]t [...]à vt imitemur Marlo in Mat. 8. because of the full assurance of Gods mercies, therefore may not be cast down in sight of their sin. As if ye voice of a man vilifying himselfe before the Lord, were not the voice of a man that builds vpon ye Lord his comfortable promise. Then surely M. Caluin mistooke what he praied for, when vpon occasion of the words in the Pro­phet Ieremie 17. (The heart of man is deceitfull, & wicked aboue all things, who can know it) maketh this praier. Grant almighty God since we are plaine nothing, yea lesse then nothing, that feeling this naught worth estate, & casting aside all confidence both of our selues, & of the whole world we may learne to flye in all humility vnto thee &c. But M. Caluin mistooke no more, then they that of our sauiour learned to hold themselues vn profitable seruants, not, yt they had done iust nothing, but when they had done all, and all (if possible) that was cōmanded. For we are seruants in so many offices indebted, as we cānot come out, though all our thoughts & all our parts, or members were turned into the dueties of the law. Wherfore if we hold our selues vnworthie, & such, as for our vnworthines dare not aske, what are we any whit the worse more then the woman wt the bloudy issue, who was sufficiently perswaded of Christs pow­er, but hauing hir faith mixed with feare durst not craue with hir lips, what hir body stood in neede of. And the prodigall childe was throughly groūded, & established in his fathers kindly loue, yet because of his lewd pranks, so far debased himselfe yt he durst not aske the roome of a son, but thought it well, if he might bee reckoned among his fathers hired seruants: concerning whom venerable Bede speaketh thus. To a sonnes affection, that reckoneth all his owne, which his father hath, this vnthrift doth noe way presume to aspire, but desireth onely the state of a seruant &c. Some such vnworthinesse was that of ye Centuriō who had done much good to Christ, his countrimē, built thē a sinagog &c. yet professeth he was altogether vnworthie yt our sauiour should come vnder his roose, or vouchsase him somuch as talking with. Whose modest conceit of himselfe is not for vs [Page 39]to admire, but to follow, which we then doe, if we truely ac­knowledge, what we are of our own nature in the sight of God; and if anie be vile to thinke we are more vile then the basest: Abiectissi mis hominibus in feriores. Ibid [...] Nor is this humbling our selues, not dareing to presēt our per­sons in the Lords sight an argument, we want faith, more then this behauiour of the Centurion so highly commended for his faith both speedy, & well setled, vpon very small beginnings. In the confession, which Daniel maketh for Israel, and in that prayer while Israel thinkes and speakes of their owne vnworthinesse, Dan. 9.4.5. that vnto thē belongeth confusion of faces, that they haue sinned, & cōmitted iniquitie & done wickedly, yea rebelled & departed from Gods precepts and iudgements, largely amplyfying the inditement against their owne soules, they take hold of the mercies of God,Luk. 15.19.21 Cancamus de nobis dicere glori osa, minimum de se sentire tam magnum quidē est, quàm max­imas res fecisse. Chrisost. homili 38 ad pop. An­tiochenum. Super Iudeos factus est admi­rationis Ibid. Manum, quam calceamento dixit esse indig­nam, haue super caput Christ [...] attraxit. Ibid. Absit vt iusti vi tam aternam expectent, sicu [...] pauper elemos. Tapper in expli cat. artio. Lo­uan. tom. 2 ar­tic. 9. and haue comfort in this that com­passion and forgiuenesse of sinne is the Lords. In the tipe of the lost childe spokē of before, reclaimed to God the point is much la­boured. I am not worthy to be called thy sonne &c, Yet, he that said so, and saide but a truth, was not ere the more withhelde from comming to his father. Let vs beware (saieth Chriso­stome) how we speake glorious thinges of ourselues. It is noe meane point to thinke meanly of our selues, noe small grace to disgrace our selues in the presence of the Lord. The words of the Centurion (saieth hee) were, I am not worthy and hee was in more admiration, then all the Jewes beside: So spake the A­postle I am not worthie, and he was the chiefe: The like did Iohn, I am not worthie, and he was a friend to the spouse, yea that hand, which he thought too base to touch the shoolachet of Christ did couer his head with baptisme. All these debasing them­selues were aduanced. And if because our faith excludeth carnall doubting any finall distrust of Gods sauing health, it must also spare confession of our vnworthinesse, then (belike) we shall doe well to giue way to those supposed arguments, that vpon like misprisō conclude possibility of merit, & impossibility of error. For if no such vnworthinesse, why may we not merit? & if noe such blindnes what feare is there of rūning into error For ye first say we as yt deuines of Louain God fordid the iust should waitfor life euer lasting, as a poore mā doth for an alms. It is far more glorious, that they as cōquerours & triūphers possesse it as a [Page 40]rewarde due to their sweat, and trauell. For the secon [...] [...] as they likewise doe, because the faithfull are led by the [...] into all truth,Discamus de nostra omnino industria, ma­gis autem de nostris diffidere miritis. Bern. in fest. Paul. serm 2. Obtusi sumus, & indulgenter nimium senti­mus de nobis. Marlo. in 1. Cor. 4.4. 1. Cor. 8.2. Psalm. 19.12. Deus solus nouit quod nescire po­test etiam ipse qui fecit. Am­bros. in Psalm. 118. Plerunque in­ter vitta, virtu­tesque caliga mus. Greg. mor. lib. 9. c. 17. & 19. Genes. 18.15. 1. Ioh. 3.20. Iob. 37 19. Rerum magna ignorantia, qua mentes nostra loborant &c. Mercer. Ibid. Caci sumus in r [...]gando deo &c. Marlo in Rom. 8.26. quàm vt rectè eligant, quid conueniat, vel expediat &c, ibid. that they are therefore exempt from all blinde [...] to be seduced. But if we so say, wee deceiue our selues, and [...] maruell then, if easily seduced. In remedie where of let vs [...] to distrust our owne selues, and altogether our owne industry but most of all our owne worth and worthines, as Bernard speaketh. The collect yeelding asmuch, to what ende serueth s [...]me mens reproofe? Is it to make vs thinke better of our selues, [...] there is cause, who can nether do nor thinke oughtas of our selues who are dull and ouer partiall toward our selues, who if we know anie thing know not as we ought to knowe, whither of our sinne, or wants, or consience, or what God hath done in our soules? Of our sinne, how manifold and grieuous for number and weight, insomuch as Dauid prayed Lord clense me sco [...] my secret sinnes: Secret yet knowne to God, when the party that commits them knew not somuch. For how often haue our eyes twinckled and we taken vice for vertue, as Iacob took Lea, for Rahel? How often haue we hoodwinckt our consciences that intreate vs like the Angell, when hee told Sara she laugh­ed, though she made shew to the contrarie? How often, when our conscience cleared vs to our thinking, God (that is greater then our conscience) hath, or might haue condemned vs? How of­ten haue we not praied, & should; & in praying haue béen to séeke what to pray for, as Elihu wel confessed, for we cannot (saith hée) dispose our matter because of darknesse, and that great igno­rance wherein we are? The regard of which truth led S. Paul to say asmuch, where he writeth we knowe not to pray as we ought. For blinde we are in calling vpon God, and though we feele our wants, or euils, yet our mindes are more intangled, & confounded then that readilie they can well choose what is good and conuenient? How often haue we called for a stone, when we though we did call for bread? How often haue we praied a­misse, either in respect of our selues bleaklie, coldlie, perfunctorily, as if a north winde blew out of our mouthes; or in respect of the end, to abuse Gods gifts in pride, lust and sensualitie, turning the graces of God into wantonnesse like the serpents receit, that changeth all into poyson. Lastlie how often hath our ignorance [Page 41]beene more, then all this? And for all this [...] with the Iewes to make a doubt. Are we also blinde that speaking vnto God in praier take it e [...]e [...]ve to con [...]e [...]e ou [...] v [...]w orthines and our blindnesse? Inter alia, qua petimus cum be [...]è petimus, i [...]ud etiam esse debes vt petamus no­bis no [...]dari, quod ignorantes non benè peti­mus August. tract. 73 in Io­ [...]a [...]. Among many things we beg of God when we aske well, this must be a clause necessaritie remembered to aske, that those things may not be giuen, which [...] in our igno­rance did not well to pray for. Now the con [...] [...]eable to the co [...]ect, shalbe that of the Apostle, where set [...]ng forth the infinite power, & mercies of God, he emptieth himselue of words & somuch the rather to disable man, with whom he [...]eth com­parison: vnto him that is able to doe exceeding aboundantly aboue all that we aske, or thinke according to the power that worketh in vs, bee praise in the church through all ge­nerations, for euer Amen. Eph. 3.20.11. Thus far be the exceptions [...] one mans hand exhibited in one schedule or seroule, yea & all to in a second, which were intended with their answer in the first part, but that we were disappointed by the Printer.

Yea but in the second schedule were there no other?

Wée answer as he doth in ye Peet, whē Thraso mustred his forces, what other do you meane? Onely a scof,Qui dem [...] [...] lq [...]solus Sa [...]i [...] seruat domi. or gird is [...] ye last & least worth. Bare repearing whereof is answer sufficient.

Chap. 4
Last of all, we desire to be resolued, whither all the Ru­bricks are not so to be vnderstood, & expounded as they may agree, & not be contrary to the word of God & of religion establisht by the law, and the analogie of faith now profest in the Realme.

THe answer is short & easie. It was neuer the [...] of any our famous princes either past,Ost [...]dunt ter­ris hune tāt [...]̄ [...]ata, [...]ec v [...]er [...] esse s [...]unt. AE [...]eid, lib. 6. or preset to in­snare the conscience of their trusty and welbeloued subiects. That religious Prince Edward who in ye blooming of his age was translated into beanē, for in the priuie of [Page 42]the Gospell restored he did shew, and but shew himselfe, esta­blishing the booke of common prayer, gaue way to noe such [...] ­mise of error, and false doctrine, as in this our vnthankefull gene­ratiō is sinistrely conceiued. Nor did that gratious Ladie c [...]late good Quéene Elizabeth. Far was it from hir innocent vertuous soule or any manner of authoritie designed by her sacred appoint­ment, to admit anie the least sillable of doctrine contrarie to Gods word, and true religion. The like (as we must acknowledge to the glorie of God) doth manifest it selfe in that royall care of [...] dread soueraigne, wherein we may safely repose our selues know­ing for our part, his maiesly, as he holdeth himselfe obliged both in conscience and wisdome,Proclamation at VVestmin­ster the 22. Fe. 1603. so hath, and will vse all good meanes to keepe his subiects from being infected with superstitious opi­nions in matter of religiō, This special deuine care, his learned, orations, generall proclamations, finall determination at the last conference haue all solemnely witnessed to the world, in re­deeming the state of our church from all such scandals, as were iniuriously brought vpon hir, and vpon that truth, which we do­maintaine: So as it,Etsi non aliqua nocuisses, mortu­us esses. Virg. Eclog. is but a waspish doubt euen of purpose set in the last place, to leaue a sting behinde in steede of a farewell. Not but that a third, and fourth paper obiect more, as followeth to be considered.

Chap 5.
Lord we beseech thee keep thy church, that it may be free frō al aduersitys: This is against the manifest word, & decre of God, & true faith Act 14.22. we must through many afflictions enter into the kingdom of God. And 2. Timoth 3.12. all that will liue godly in christ Iesus shall suffer persecutions. And Ioh 16.33. In the world ye shal haue tribulation. God hath promised we shall not be swallowed vp with aduersitie: but noe promise that we shalbe free frō al. Ergo to pray for that wherof we haue no promise, is against faith, & so sin Ergo not to be sub­scribed vnto.

THis collect we finde the church vseth on the 22. sun­day after Trini. Lord we beseech thee keepe thy hous­hold the church in contimal godlinesse, that through thy protection it may be free from all aduersities, and de­uoutly giuen toserue thee in good workes to the glory of thy name, &c. In which prayer the church supposeth not all immu­nity and freedome, that noe aduersitie shall come neere hir, but knowing that it will, she beggeth of God to be deliuered from it.Pro. 11.8. [...] c 12.13. The righteous (saieth Salomon) is deliuered out of trouble, but so, that he may goe free. For otherwise the church cannot bee ignorant, nor is, that afflictions wait vpon hir, and compasse hir on euery side. Who knoweth not, that in our Letanie such a par­ticular sute is remembred vnto God that in all time of our tribulation he will deliuer vs, that in all ou [...] [...]ubles, and ad­uersities whensoeuer they oppresse vs,15. Sund. after Trinir. 16. Sund after Trinit. 3. Sund after Epiph. Septuages. & the second sun. in Lent. 8. and 15 after Tinit. those euils which the craft and subtlety of the diuil, or man worketh against vs be brought to naught &c. She confesseth hir frailty, yt with out the Lord she cannot but [...]all that she cannot continue without his succour, and therefore calleth vpon God that he wil mercifully looke vpon hir infirmities, & in all dangers, and necessities stretch forth his right hand to helpe, and defend, putting away all hurtfull things, and giuing things profitable to hir saluation, that so being gouerned and preserued euermore both in body & soule by the stedfastnes of faith, she may be defended from all aduersities. In all which pla­ces ye honest godly vertuous meaning of our church wel appear­eth praying to be frée from all aduersities, not but that she must feele thē, but that she may not fall by thē, not, but that like surges they may come ouer hir, but in assurance of hir God, she may ouercome them. Therefor is it she beseecheth God, the course of this world may be so peaceably ordred by his gouernance that she may ioyfully serue him in al godly quietnesse, crauing by this freedome such readinesse both in body, and soule, as a free heart that would accomplish those things, which the Lord would haue done All which petitions concurring in this clause minister diuerse good notes. First, ye weight of griefe, yt in anguish of soule casteth a cloud twirtioy & our vnderstāding,2. King 4.27. at which time it may be said as Elisha of ye womā. Let hir alone, hir spirit is vexed within hir. A trobled pr [...]tier may easily be pardōed, if not so aduisedly otherwhiles [Page 44]indited, as others peraduenture may thinke, that are [...] like distresse.In tribulationi bus, qua possunt & prodesse & nocere. &c: August: epist: 121 ad Probam vid. c. 14. Vniuersali volū tate vt nobis haec auferan tur oramus. &c. Ibid. Pia patientia malorum bona speremus ampli ora &c. Ibid Secondly, it would be thought vpon what natural­ly our desire presseth after, not what should be, but what it would haue. In tribulations, wee may both hurt and profit, we know not what to pray, as we ought, and yet because things are tough, and hard, because they are troublesome. because they are against the sence of our infirmity, by a generall, or vniuersal will we pray that these things may be taken frō vs. But this point of deuotion we are indebted to god for, that if he take not such thinges away from vs, wee should not therefore thinke we are neglected, but rather by our godly enduring these euils hope for larger good things. For so vertue is persited in infirmity. Thirdly Gods decrée may crosse ye effect, but it is not against the nat [...]al affection, nay the Lord would be offended, if that affection were not: make it a childes case whose kinde father is sore sicke euen to ye death, & his life draweth to the graue. The Lord purposeth by this visitation to call him hence, therefore it is that his childe mourneth. Here haue you the will of the childe one way (he would haue his father liue) & the wil of God another way intēdeth death. Is the child faulty herein, or rather is he not faul­tie, if all childlike affectiō die with his fathers death? Doth he not offēd, if nature & dutie vtterly forgottē he should wish otherwise? So that the matter of our obedience is not séene alwaies in our willing, what God decreeth, or not willing, what he forbid [...]eth, but sometimes in deliuering contrary to that, which thee Lord purposeth shal come to passe. S. Paul the Apostle wel knew ye sicknesse cōmeth of the Lord, & that whē: Epaphroditus fell sick it was ye Lord his doing. [...]hilip, 2, 25, Yet that was no reasō, but Paul both might, & did sorrow for him. Fourthly, we are cōmaunded to aske what we stand in néed of, & we néed deliuerance from all aduer­sities.Propriaemfirmitatis nobis con seti dei prasi [...]o defends nos cupi [...] vt inexpag stemus aduersus quas [...]ibet Satana machinas Cal in Math, 6.13. Fistly, such praiers are testimonies of our professed weak­nes, prouing vnto cur selues & others, what conceit we haue of ye dangers of this life: Not the least aduersity but we haue cause to stand in feare of, & therfore pray wée, that wee may stand inex­pugnable against all the Engins of Sathan. Sixtlie at these times that wee intreate God in this manner, there is a liuclie euidence of our faith in his power and of a full resolu­tion in making our refuge to him, as constantlie beleueing [Page 45]hée can, and will helpe vs, else would wee not séeke thus vnto him, as then we doe. Seuenthly, it may be conceiued, that the extent of our petition is bound with a necessary supposall of the Lords will, though not alway so expresly mentioned.Quod necessa­riò intelligitur non deest. Act. 18 21. 1. Cor. 4.10. For that which is necessarily vnderstood is neuer thought wanting. Act. 18. I will returne againe vnto you, and 1. Corinth. 4. I will come vnto you of God will. In the one place implied, in the other exprest. So here to be interpreted, A freedome from all aduersities but no farder, nor otherwise then as the Lord will, though this clause be not word for word set downe in the Collect. Lastly, the eye of our thought looketh two waies, one to Gods prouidence, the other to our selves, and our extremitie either present, or pos­sible. An example hereof our Sauiour gaue vs,Huius [...]odi ex [...]̄­plum pra [...]uit nobis ille mediator qui cum d [...]x [...]sset Pater si fieri potest transeat ā me calix, huma nam i [...]se volū­tatem ex homi­nis susceptione transformans continuò subii­cit. August ad Probam epis [...]. 121. cap. 14. when he had said these words, Father if it be possible let this [...] passe [...] from me, transforming the will of man vpon himsel [...] by taking our nature he presently addeth this withall, Yet not as I will but as thou wilt O Father. So the Prophets weepe for Ierusalem to thinke, how she should be in the dust, yet againe to Godward as they raise vp their eye, they stand contented. Iniury there­fore is it to the Saints in that whereof they haue our Sauiour Christ for an example; iniury to th [...]se affections, which God hath fashioned in vs for his seruice; iniurie to all the reasons be­fore alleaged if prayer (to be free from all aduersities) must be arraigned as a slaunderer of she truth of God; yet so it pleaseth some to giue foorth.

This is against the manifest word and decree of God. Act. 14.22.

A man may will a diuerse thing from that, which God wil­leth, and yet without sinne.Act. 16 7. Paul dec [...]tred to preach the word in Asia, and Bethinta but he was h [...]ndred by the spirit, yet no con­trarietie twixt Paul and the spirit of God, but (for all that shew of discord) great consent. For that which Paul willeth well, the spirit of God willeth not, but yet by a better will,Gloria e [...]lesti superinaus abs­quemortis in­teru [...]ntu. Pisc. in 1. Cor. 5. though the reason hereof be secret; and she reason of Pauls will be ma­nifest. The same Apostle [...]e [...]cesh for himselfe and other the Saints that they might be clothed vpon with heauenly glo­ry without death comming betweene. For we (saith he) that [Page 46]are in this tabernacle sigh and are burdened because we would not be vnclothed but clothed vpon,2. Cor, 5.4. that mortalitie might be swallowed of life, which yet we know God had otherwise [...] ­termined. And Saint Peter was t [...] aforehand that he must die some violent death, for so our Sauiour prophecied, yet that Apostle in some sort did will otherwise then God his manifest will was.Ioh. 21.18. [...] Psal. 55.6. For Iohn 21.18. another shall gird thee and lead thee whither thou wouldest not. The Prophet Dauid in Psalme 55. wisheth that he had the wings of a Doue, then would be [...]is, &c. No m [...]rafesd word or decree of God knowne to auouch this wish and earnest prayer.Electio tautum fertur in possi­bilia, voluntas interdum pro­ponit ea quae nō possunt sieri: Arist. Eth, lib. 3 But the note which the Philosopher in his wisedome of genule learning giueth is not amisse; Election is carried o [...]ly vnto things possible, but the will sometimes proposeth those things which cannot be, and yet no fault at all in so doing. As for example, the Mini­ster in charitie repuring the whole congregation to be Elect in an holy manner seekes and willeth the saluation of euery one which neuerthelesse the Lord at his eternall counsel willeth not, twixt which two [...], a difference without co [...]er [...]ti [...]. For one good thing as it is good may differ from another, but cannot be contrary vnto it. We are not alwaies to: will (faith Saint Austin) that done which God will haue done, or hath decreed in the will of his secret pleasure. For God may wish one thing; [...] [...]amen bonae volūtat [...] vei [...] ­etas illius pot [...]us consonat, quam huius idem vo­lentis impitas August. enchir. ad Lauren, cap. 101. and w [...]other, and sometimes as it falleth out that he wisheth better, though crosse to Gods Decree then he that wisheth happily what God intendeth. The wic­ked Iewes would haue Christ put to death, Ioseph of Arimathea would not consent to his death. Luke 23. which God had decreed, yet he did well, they did ill: That we must through many afflicti­ons enter into the kingdom of heauen that all who will liue god­ly in Christ Iesus shall suffer tribulation, that in the world we shall haue it, as they are the manifest words of God, so is it ma­nifest they are much wronged in being vrged against this clause (freedome from all aduersitie,) For as it was true that the treason of Iudas must be,Math. 26 25. so is it true that heresies and offences must be.1. Cor. 11.19. As much necessitie of one as of the other, and the same words are deliuered of them all.Math. 18.7. They must be, shall be, must needs be, &c. Now, though offences must be, wherein the decree of [Page 47]God appeareth, yet who is he, that with the Apostle prayeth not for himselfe, and for others; that they neither giue, nor take offence but that in their course of a Christian life,1. Cor. 8.13. they may carry themselues with an euen soote in all things possibly inde­uouring to please all men, 1. Cor. 10.32. and yet such a necessitie of offences our Sauiour mentioneth as that it cannot be otherwise,Philip. 1.10. nor can they be auoyded.Luc. 17.1. Iudas must betray his Master,A [...]. and that his Lord & Master well knew, [...] preiudice to the prayer made that the Cup might passe which our Sauiour would neuer haue, so bone if he might not haue so prayed: (Heresies must be) that no hinderance wherfore we should not teach, instruct, pray, and vse all good meants to roote them vp. For as a Gardiner well knoweth that witnes will grow and the husbandman find­eth that the enuious man so with fares, & therefore so much the but well pleaseth the Lord, so beséemeth it the mother with her children to pray, e [...]hort, informe, & [...] all diligence for succouring her selfe and hers in the times, of all aduersitie, & to strine, with God in all humblenesse, and true repentance, that they may be preuented (if the Lord will,) or lessened, or withall patience meekely induced. Saint Austin saith well,Quii velit mo [...] lestiis & diffi­cultafes pati: Tolerare i [...]bet [...]llas, no amare. Nem [...] quod to­lerat amat. Quamnis e [...]im gandeat tolera­re ma [...]ult ta­men non esse quod toleret. August. lib. 10. confes [...]e 18. What is he that can finde in his hart to suffer troubler and difficulties? God commaundeth vs to tolerate them not to loue them. No man loueth, that which he must to learate: For although he reioyce to tolerate them, yet had be rather̄ there were none for him to tolerate.

For the Church to be free from all aduersitie is against the manifest word of God.

It is not against the manifest word of God that the, Church sometimes haue rest [...]br [...]athing after a [...]e trauell; many exam­ples thereof are, before, & since ye daies of Salomon, Iusias, In whose raigne Israel had great peace, & plenty, & such prosperity the Lord premised by the mouth of his prophet, as old men & old women should dwell in ye stréets of Ierusalem, Zachar. 8.4. & euery man with his staffs in his hand for very age, & the stréets of ye citty shalbe full of boies [Page 48]and girles,Qui victurisūt securè, & sine aliqua molestia (externa dico) Nā seimus hoc non posse accide re, vt mults senes aliquo in loco cernantur quasi ferè exa­nimes aet at. it a vt baculo se se sustineant, nisi vndique pax, et quies sit ab hostibus. Cal. Ibid. Vniuersum Rō. orbem tenuit in gerendis bellis victorio sissi­mus per omnia prosperatus est. filios imper. ites reliquit. Aug. de Ciuit, des lib. 5. c. 25. Proclamation for Authori­sing an vnifor­mitie of the booke of Cō­mon prayer. Giuen at West minster the 5. of March. 1. an Reg. Iacobi Psalm. 1.3. Genes. 39.2. 2. Chro. 32.30 2. Chro. 20.20. Nunquam benè esse hominibus, nisiquatenus benig [...]um se da minus illisexlis­bet Caluinan Genes. 39.2. who shall liue securely and without trouble at all (I meane outward) For we know, it cannot come to passe that many olde men be seene in any place spent for very age: that they must be saine to beam themselues vp: with a staffe, vnlesse there be peace and rest on all sides from the enemie. Which grations fauour hath stretched out to the dues of the Gospell both in the raigne of Constantine, Theodosi­us, Honorius, and other good Emperors. Of Constantine, whose gouernment was so happy that he had the whole Ro­mains world in subiection vnder him, most victorious in his wars, euery where throughout prosperous in subduing of tyrants, of a very great age ere he died, and blest with sonnes whom he left Emperors after him. But what speake we of times past. haue we not examples in our owne age? The kingdome wherein we liue vnder that forme of Religion, which by law was established in the daies of our late Queen of famous memorie, blessed with a peace and prosperitie both extraordinary, and of many yeares continuance (a strong euidence that God was therewith well pleased.) Which mercie in this kinde long may we pray for, and he grant to the ioy of our King, Quéene, and their royall proge [...]e, and the comfort of vs all his loyall Subiects. They who wish it not (as holding it vnlawfull) shew themselues vnthankfull to God, vnnaturall to their Countrey, yea and contrary to the manifest Scripture: which promiseth what euer a righteous man ta­keth in hand shall prosper: verified in Ioseph, who was a man that prospered; in Ezechia that prospered in all his works, and in the resolution that Ienosaphat made the people, beléeue the Prophets and yée shall prosper. If any reply these thrée sen­tences last quoted meane by prosperitie, the fauour & mer­cies of God, as that then onely it is well with a man, when God sheweth himselfe gratious. We confesse their exposition is a truth, and out Church in her prayer desireth so to be vnder­stood. For that which the wicked name aduersitie she calleth not so, nor what they hold for prosperitie doth she alwaies ac­count so, hauing well learned by comparing the Scriptures that there is no prosperitie to the mercies of God, and when that wanteth, the mercies of God are wanting. He that hideth his [Page 49]sinnes shall not prosper, but he that confesseth & forsaketh them,Pro: 28: 131 shall haue mercy, as if repentance had a reward, and that re­ward were prosperitie, and the mercies of God were that pro­speritie: yet so far forth as the righteous & prophane necessarily communicate in the meaning of the same language, freedome from infirmitie, sicknesse, persecution, troubles, bondage, exile, veration, & a thousand the like is to be desired in our pray­ers, or else it would goe ill with vs, that any aduersitie should befall vs, and we not haue recourse vnto prayer against it.

It is contrarie to Gods decree.

It is not contrarie to Gods Decree, that some particular Church at some one time, or other for some space may be free from all aduersitie, in comparison of that which it selfe either hath felt, or may feele, or in respect of what some other Churches doe indure. And in as much, as there is reason to pray for free­dome against one affliction, as another, and so in effect by consequent against all (for a ship may sinke by a leake, as by a wracke) not lying in our power to distinguish, which we can be safe in, and in which we cannot, our Church wisely prouideth by prayer, vniuersally against all aduersities, not binding the Lord ere the more, then standeth with the good pleasure of his blessed will, but making knowne what our duetie is to doe, and what our necessitie inforceth vs to doe. For as God hath de­creed to chastice his people, & his people must as well looke for it, so hath he decreed, that euen therefore they should call vpon him, and prepare to meete him in the humblenesse of their soule. That God, which purposed to send a famine in Chanaan, put into the hart of Ioseph wisely to prouide for a deare yeare, and made Iacob to send downe into Egypt for corne.1. Sam. 23.12.13. The same God that raised the men of Keilah against Dauid, directed the thoughts of the Prophet vnto prayer, and made him resolute to flye from Keilah. It was of the Lord in iudgement, that Saul cast his iauelin at Dauid, where he was, but in mercie the Lord so dis­posed it, that Dauid should, and did escape it. And if because the Lord hath decreed his Church shall haue aduersitie, therefore it may not vse prayer against it, neither then may we pray that [Page 50]all men be saued,Nesciēres, quis per tineat ad praedestinato rum numerum, quis non per tineat, sic affi [...]t delemus chari­tatis affectu, vt omnes velimus saluos f [...]ers. August. de Correp. & gra. cap. 1 [...]. 1. Tim. 2.2. Psal. 119.39. because God hath decreed otherwise. But a better Diuine resolues vs better: Not knowing saith Austin, who belong, and who doe not belong to the number of the prede­stinate, it is our duetie to be so affected toward all with a chari­table affection, that we should wish all might be saued. And if because the Lord hath decreed his Church shall haue ad­uersitie, therefore it may not vse prayer against it, neither then may we pray to lead a godly and peaceable life, which yet the Apostle doth, neither may we frame our prayers a­gainst reproch and shame, which yet the Prophet doth, Lord (saith he) surne from me shame and contempt. For who know­eth not that in Scripture persecution, reproch, &c. are the ordinarie portion commonly allotted those, that professe the Gospell in truth and sinceritie? And if because the Lord hath decreed his Church shall haue aduersitie, therefore it may not vse prayer against it, then may it not vse any meanes at all by way of preuention. Which errour spposed for a truth openeth a wide gappe for presumption, despaire, and all neg­lect of all godly meanes:Orig lib. 2 con­tra Celsum. What reason had the Sophister in Origen to disswade a sicke person from sending for a Physi­tion but this: If God haue decreed thy health it shall be whether thou vse the Physition, or vse him not; And if God haue decreed thy death, thou maist spend thy money, he loose his paines, and thou neuer a whit the better. And as good neuer a whit as neuer the better. The Sophister being to marry, was confuted by an argument of the like making, and this he had returned vpon him. To what ende is it thou take a wife, if God haue purposed you children you must needes haue them, and if he haue purposed you none, doe all you can, you shall haue none. One pin driuen out with another, both of them a sufficient proofe that our actions and counsels must not depend vpon vncertainties this way or that way, but by a stayed sure liue are to be ruled and ordred. And though it be one way true a man sometimes marrieth and hath no chil­dren, yet on the otherside being vtterly impossible in the course of nature for a man to haue children without companie of some woman, we are to doe in this case, what godly reason counselleth, not what the Sophister concluded. So likewise [Page 51]what euer aduersitie the Church feareth, and God hath de­creed to exercise her patience withall, she must hinde the sa­crifice of her prayers with cords to the hornes of the Altar; and in forecast of all imminent daungers call vppon God that mercie may step in twixt her transgression, and his iudgement.

Impossible it is to be free from all aduersities, and there­fore it is not a petition, but a vaine babling.

What is sunply absolutely and fully impossible, which we know shall neuer be graunted at all to one or other in any measure, that we are not to craue.Math. 26.39 Non obstat, qùod rē impossi­bilemsi [...]i conce­di poscit, quia non semper fi­delium preces continuo teno­re ad finem vs­que fl [...]nt, non semperaequabi­le temperamē­tum seruant, non semper dis­tinctoordine sūt compositae, quin potius implics­tae & perplexae vel consligunt secum, vel in medio cursu sub sistunt. Cal. apud marlor in Math. 26. v. 39. Siomisso diuins consilis intuitu desyderium sutā quo astuabat inpatiis smuno deposuerit. Ibib. But fréedome from all ad­uersitie in some measure for some particular Church is possible, begun here, and hereafter more fully graunted, so that our pray­ers may well intreate for it. And as eternall life we craue here, yea and in some small measure doe inioy euen now, while flesh is vpon vs, so fréedome from all aduersities we shall haue in the life to come but the beginnings thereof, and a certaine sweete tast we haue now and pray we may haue more and more abundant, the consummation whereof also we desire now, though presently now we obtaine it not. Easie it is to know the difference of these seuerall petitions. To obtaine a thing, and to desire a thing. We aske not the consummation here, but here we aske the consummation. The beginning, middle, and increase we may hope for, pray for, and here obtaine, but fully after this life an ende of all aduersitie. Vppon those words of our Sauiour his prayer. Father if it be possible let this Cuppe passe from me, &c. Matth. 26. Our learned god­ly writers note thus. No hinderance it is, that our Sauiour craueth an impossible thing to be graunted. For the prayers of the faithfull doe not alway flow one with a continuall te­nour to the ende, they doe not alway keepe an euen temper, they are not alway composed in a distinct order, but rather implicat and perplexed either at variance with themselues, or stop in the midst of the way, &c. And anone after followeth this obseruation. It is no absurditie if Christ by a common recei­ued [Page 52]manner among the faithfull (the view of Gods counsell being omitted) laid downe in his Fathers bosome that desire of his,In fundēdis precibus non sēper ad speculanda cōscendunt &c. vel tanquam in otio expendunt quid factu sit possibile. &c. Ibid. Sed votorum fercore interdū celeres ferūtur Ibid. wherewith he did boile. For the faithfull in powring foorth their prayers, doe not alway clamber vp to pry into Gods se­crets, nor are alway at leisure to weigh what is possible, but are sometimes speedily carried with the feruencie of their prayers to the thing which they begge.

No promise that we shall be free from all: Ergo to pray for that, whereof we haue no promise is against faith, and so not to be Subscribed vnto.

Both these propositions must be warily vnderstood. For if their meaning be, that we are not to pray for any thing, but what is expresly promised in Gods word, as concerning eue­ry particular that wee stand in neede of, we shall deny our selues in many thinges the comfortable vse of prayer. Where­as it may fall out that the Lord is so farre from promising, as he vtterly denieth vs what wee aske, yea, hee maketh knowne vnto vs by his sonne he will not graunt our petiti­on, but putteth it of and by name puts vs of.Math. 15.22, 24, 25. Thus it plea­sed our Sauiour to intreate the Woman of Chanaan, whose daughter was miserably vexed with a Deuill. He answered hir not a word, and after much adoe, when hee spake, he spake nothing to her comfort, for he said. He was not sent, but to the lost sheepe of the bouse of Israell. And then afterwards notwithstanding her importunitie, he tould her it was not for a dogge to haue the childrens bread. In all which answeres, as that also of the Disciples motion to haue her thrust away, because she cryed after them no expresse pro­misse did the Lord make vnto her for that which she craued at his handes: No doubt inwardly the spirit of God wrought in her heart: and the more she indured an open repulse the more she was extraordinarily incouraged to waite in expectation and giue attendance vpon the Lord for what she craued. Besides doe we instance in that example of our Sauiour before alleaged. What expresse promise had Christ to be deliuered from the Cup, [Page 53]who well knew that therefore he came into the world,Quamuis sit vera rectitudo for mare nostros omnes affectus addes arbitriū, esse tamen quā dam obliquae dissensionis spe­ciem qua culpa caret, & in pec catum non im­putatur Cal. apud Marlo. in Math. 26.39. Si quis trāquil lum & florentē ecclesiae statum expetat &c. Ibid. Si cupiat aerum nisliberatosesse deifilios, subla­tar è medio om­nes superstitto­nes, repressam. &c Ibid. Hac quum per­se recta sint ritè possunt à fideli­bus expets &c. Ibid. Proprium est fidelis omnis nolle pati ali­quid doloris. Orig homil. 35. in Math. and that the prophesies, sacrifices, tipes, and sacraments of the law did foretell what death he should die. From both which parti­cular allegations we gather this comfortable instruction. Al­though it be a true rightnesse, or rectitude to frame all our affec­tions to the will of God, yet there is a certaine shew of a slope or oblique dissention and disagrement, which is without blame and is not imputed vnto sinne: as for example, if a man wish for a quiet and flourishing estate of the church, if he desire the sons of God be freed from sorrowes, and that all superstitions be vtterlie taken away and that the lustful licentiousnes of the wick­ed be repressed least it doe hurt. These thinges for asmuch as they are right in themselues they may rightly be praied for by the faithfull, although it please God otherwise to haue his sonne raigne among his enimies, his children exercised vnder the crosse &c. For as Origin hath vpon like occasion. It is the proper­tie of euerie faithfull man not to be willing to suffer anie griefe &c. Wherefore be it, there is noe expresse promise, nay were we the persons, whome God by name had denied. Yet so long as we craue in assurance of grace (with the church of God, well perswaded she is in fauour,) so long as all we beg is with refe­rence to his blessed will, and in faith that hee heareth, certainely beleeuing in generall he will giue, though not this nor that for qualitie or quotient, yet so much as is expedient that we may the better goe forwarde in the dueties of our calling: there is noe likelihood to the contrarie but we may pray and praying shall ef­fectually obtaine to the reliefe of our necessity and the setting forth of his glorie. But scripture is full of promises made to the faithfull for freedome from all aduersities except we thinke they were onely currant with the Iewes and noe way concerne the Israel of God. Exod. 23. Yee shall serue the Lord your God, He shall blesse thy bread, and thy water, and will take all sicknesse away from thee.Exod. 23. 25. And Deut. 7. The Lord will take away all in­firmities, and will put none of the euill diseases &c. Cap 28. Deut. 7.15. c. 28.2.3.4.1.6. &c. The Lord is rich in mercie and vouchsafeth large promises of all manner of blessings to his people that barken to the law and o­bey the same, whither at home, or abroad in the fielde, in the house in his children, cattell going forth, comming home &c. As [Page 54]may be scene by the specialties there expressed crossing the parti­cular crosses and curses threatned to be cast vpon the stisnecked and disobedient.In notis Tesla­mento preter eternan posses sione is quae pro­mittitur sanctis Luius poss [...]ssio­ni [...] que tran­situra est, mul­tipisnatio nan substrahitur, & tanto sit vberi [...]r quan to contemptius positdetur, Aug. contra Aluna. c. 28. Psalm. 91.20. Ab o nni pericu io quod tibicre abitur. Iunius. Ibid. desendet te ab omni peri culo. Ibid. Post aliquod malorum specificationem sum matim & in genere dicit, Non occurret tibe malūdicti one male omnis generis afflicts owes miserias & aerumnas complectent. Marlo Ibid. Mollerus totidē penè verbis. Psalm. 122.6. Pacis nomenge neraliter pro lae to & faelict statu posuit Marlo in Psalm. 121.2 Pri [...]atam, publicam, intus & foris, Innius. Ibid. Psalm. 128.5. Againe cap, 30. The Lord thy God will make thee plenteous in euery work of thy hand, in ye fruit of thy bodie, of thy cattell, and of thy land for thy wealth. Upon which wordes in that 28. chap, the former of these two quotations Saint Austin writeth in this sort. In the new testament be­side the eternall possession, which is promised to the Saints the multiplication of a transitory possession is not substracted, but somuch the more plentiful it becōmeth, as the more contempted­ly it is possessed. But to proceede in other scriptures. What is it els but a gratious promise to be defended frō al aduersities, where in the first Psalme it is auouched in general termes. Whatsoeuer thou takest in hand, shall prosper. The like is Psal. 91. there shal no euil come vnto thee v 10, & a little before v. 3 The Lord will deliuer thee from the snare &c. that is saieth M. Iunius the Lord will deliuer thee from all danger, and v. 4. Where the prophet saieth, he will couer thee vnder his winges &c. that is hee will defend thee from all euil. All danger and al euil is no more then answereable vnto this collect All aduersities. Of which iudge­ment is Marlorat and Mollerus. After a specialty of some euils he saieth humanity and in generall. Noe euill shall come vnto yt vnder the word (euill) comprehending afflictions, miseries, and sorrowes of all sorts. Beside these authorities and commen­taries Psalme. 121. Witnesseth asmuch. The Lord out of Sion shall preserue thee from all euill, and he shall preserue thy going out and thy comming in, that is all the actions and occa­sions of our life, for so going out and comming in is taken 1. Reg. 37. Num. 27.17. As Maister Iunius proueth in that place. Far der Psal. 122.6. the prophet sheweth it is the duety of the faith­full to pray for the peace of Ierusalem, that peace may be with­in hir wales & prosperitie within hir pallaces. Which name of peace is put generally for the pleasant and happie estate, and all things prosperous as Marlorat hath, or as Maister Iunius diui­deth it for al peace whither priuate or publicke, whither within or without. Againe Psal. 128. The Lord out of sion shal blesse ye & thou shall see ye wealth & prosperous estate of Ierusalem al the days of thy life, to like effect is ye promise by Esay yt prophet whē thou passest thorough the waters I will be with the, and [Page 55]through the floods that they to not ouer flow thée,Isay. 43.2. Per ignem & aquam intelli­git, omne genus misertarum quibus in hac vita obnoxij sua mus Caluin. Ibid. Vrsinus in orat. domin Ioh. 16.23. whē thou wal­kest thorough the very fire thou shalt not be burnt, neither shall the flame kindle vpon thee &c. Where Maister Caluin teacheth that the Lord by fire and water doth vnderstand all kind of me­series: If al these quotations suffice not, the words of our sauiour note asmuch in the praier deliuer vs from euil that is (saieth Vr­sinus whom we haue quoted els where) all euels both of sin & pu­nishment whither present or to come. Nor doth this clause onely warrantize thus much but also those words Ioh. 16. whatsoeuer ye aske the father in my name he shall giue it you: If whatsoeuer a man can aske, he shall haue, what cause is there that ye church praying for freedome from all aduersities, any son or daughter of hirs should doubt that the Lord will grant it, or rather denie yt the Lord wil grant it, being amply confirmed by manie scripturs in the old and new testament. In a word to put an end (if not to al aduersities till our liues end, yet) to our aduersaries & the trouble which this obiection hath occasioned, euery word here arrested puts in baile for more securitie. The church may be free by ye protectiō of ye Almighty frō al aduersity.Rom. 6.20. [...]. v. 22. [...]. First ye church particular not vniuersal: secōdly may be argueth it is not. 3. free but freed as ye Apostle speaketh of our estate in christ freed from sin because borne naturally the vassals of sin, and our freedome not natu­rall but purchased, not actiue but passiue. 4. (From) not vtter­ly without all, but in aduersitie, and then afterwardes freed, For though this worde from in most languages bee sometimes taken exclusiue for without in what manner young schollers proue their argument by a proposition drawne from Aristotle where it neuer was, meaning it is not in Aristotle at all,Ex Aristotele. and so is out but quite out, yet no such error is here bred in these wordes (may be free from) because (free from) in Scrip­ture signifieth to haue beene first in it:1 Cor. 1.10. & thē afterwards deliue­red: Ibid. c. 10.13. So Paul receiuing ye sentēce of death was deliucred frō it but he was first subiect vnto it:Math. 17.43. So God deliuereth from euill but a man is first in the tentation & then the Lord makes way out So. Mat 27. of Christ scoffingly they spake, he trusted in God let him deliuer him, if he wil haue him. So Luke 1.74. deliuered frō ye handes of our enimies may serue him without feare al ye daies of our life. And that before in the Psalme. 121. The Lord [Page 56]shal preserue thée from euill,Rom. 7.24.15.31. 2. Thes. 3.2. 2. Tim. 3.11. Deut. 29.20. Non possunt quidem omnia maledicta eue­nire vni be­mini: Non enim teties mori po­test quot gene­ra mortis hic dicta sunt, sed omnia dixit pro quibuslibet. August super Deut lib 5. c. 49. Rom. 1.8. Inomnibus ec­clesus totius mundi Synechdo che est generis hyperbolica, nā intelligit eccle­sias plurimas. Piscat. Rom. 1 8. Optimè comprehenduntur ōnia mala culpe & paena &c. Vrsin inorat dominic. In dei custodiā ac fidem suscep ti acprotectione eius securi supra peccatū, mortem, infero­rum portas & totum Diaboli regnum inuicts duremus. Cal. in Math. 6.13. he shall preserue thy going out and thy comming in from this time forth. And many the like I [...] all which places danger is still presupposed imminent and pes­sible. Fifthlie (All) that is all manner not euery particular but in generall, or rather indefinite termes, because all at once doe not vsuallie fall vpon the church in one onely age. But as [...]. Austin well noteth vpon Deut, 29.20, 27. The Lord his Ielousie shall smoke against that man and euery curse that is written in this booke shall light vpon him. All (saieth that good father,) cannot come to one man for he cannot die so often, so many seuerall kindes of death, as are set downe in that books But (all) he said for anie. Or els this word (all) may be taken for most as Rom 1. Because your faith is published through­out the whole world (that is) in all churches of the whole world. And hiperbolicall, or excessiue speech. For the Apostle thereby meaneth most churches, or verie many churches. So in this petition here all aduersities that is most aduersities. Sixtly (Aduersitie) may be taken here for what euer is aduerse and contrarie to soules health whither sinne, or the punishment for sinne: Sutable whereunto is that petition, which our sauiour taught his disciples Deliuer vs from euil, which Vrsinus inter­preteth in these wordes vnder the name of euill some vnderstand the diuill, some vnderstand sinne, others vnderstand death. But vnder this name are comprehended all euils of sinne and punish­ment whither they bepresent or to come: So as in asking that God deliuer vs from euils we craue that he do send vs no euill but deliuer vs from all euils present, & to come both of sin and punishment &c. Read the place in Vrsinus his Catechisme. Se­uenthly (through thy protectiō) may be free from al aduersi­ties (that is) being taken into the trust and custodie of God, and by his protection secure ouer sinne, death, the gates of hell, and the whole kingdome of Sathan we may continue vncon­quered. Implying All it is free from, is by his protection, as he that is saide to teach All the schollers in a town, not that (All) in the towne are taught, but that (all) which are taught are of his teaching: so not that the church is free from all, but that all she may be free from, may be by his protection as S. Austin interpreth that in 2. Tim 2.4. (All men are saued,) not that [Page 57]all are saued, but that all which are saued, Non quod nul lus sit hominū queus'saluum fiers velit, sed quod nullus fiat, nisi quem velit. Aug. ad Lauren c. [...]03. are s [...]ed by him. Lastlie in the communion booke which themselues [...] and aftered to the parliament in a prayer that followeth after their mayer for the whole church, are the like worden. A [...]ge and stay thy corrections, and so at length by deliuering them from all their troubles. Wee in our leiturgie say All aduersities which they call corrections and all troubles. Gra [...]t it good in theirs after their meaning, then cannot it bee ni [...]d in ours being to the same sense, and purpose. Now when so euident a truth in the manifold explanation sheweth it selfe, they who haue had a hand in wounding the credit of our church about this prayer, will in the end receiue c [...]e reproch, and well worthie are they for their fond defamations raised against that, which so manie waies cleareth it selfe in the vpright iudge­ment of the Godlie well aduised

Cap. 6. Of the name Priest.
The worde Priest is often giuen to the minister of the worde and sacraments as the name of his office, which is neuer found in the new testament giuen to any minister but to Christ.
And good reason it be giuen the minister of the word, as the name of his office in such sense as out church intendeth. For to is it generally found in the new testament.
In the whole bible there is mentioned onely 2. sorts of Priests the one of Aron, the other after Melchisedecke.

These sorts of Priests offering to God some vi [...]le, ex­ternall present, as sacrificeing vnto him, wee read in the bi [...]e. But if our word (Priest) being lished for that in the originall hebr [...]e wee must knowe there are more thē onely two [...]pts of Priests. For the orig [...]l word in [Page 56] [...] [Page 57] [...] [Page 58] [...] He [...] [...]gnifieth a princ [...]p [...] [...]able [...]fficer of ch [...] [...]se wither [...] occasions. [...] Ca [...]. In which sta [...]e Pau­ [...]. [...]se of his [...] place about Phar [...] hath the name,Gener. 41.45. who [...] [...]aught [...] Yoseph [...]. So the [...]oaste [...] of Dauid, [...] might and [...] and [...] 2. Sam. 8. So Tarah a ch [...]e [...] prime about Dauid 2. Sam 20.26. And because Aar [...]n & his sons were to be of greate account then the Leuite, [...] 1. Chro. 18.17 2. Sam. 8.2. Sam. 20.26. this name of pre­ [...] [...] they [...] had from the rest. In the Greek of the [...]e [...]sta [...] there [...] both translated by this same wo [...]d Priest, [...] do still office in [...]e [...]ificing, or els taken for [...] and [...], in which sence commonly it is the name of a [...] of the gospell, and [...]o the word from Pres­byter [...] [...] presbyter contrade [...] and made short Priest. [...] Presbyter. Priest. The occasion [...] cha [...]e out [...]ng [...]ge with pe [...]e and want of words, in that she is [...]or [...]ed to [...]e one engl [...]h word interpreter to them al, and did we speak latine, the plea we put in would be of more force, but in our mother tongue, which we vse, it is not against vs, nor our lei [...]urgie.

Aarons priesthood with the name, together with all the rest of the Ceremonies had their end by Christ, which to renue were to denie Christ.

Yet they so hauen [...]t their and by Ch [...]t, but the ministers of the gospell succeede Aaron in teaching, and praying for she peo­ple, which dueties belonged to Aaron, and die not with him. The priest his lips should preserue knoweledge and of him should the people aske counsell,Malac, 2.7. which veri [...]se [...] in the mi­nisters of the worde and sacraments.

So if ministers must bee Priests by their office, is must needes be of the Popish sacrificing order, which I hope, none dare affirme.

So must ministers of the word the Priests by [...], & yet no need they be of the Popish, sacrificing order. For they are Priests, as the word is giuen them in the new testament that is auncients and elders; And reason it is, they should be so thought, because of ye originall, whence our [...]o [...]ish word in deliue [...]. For it [Page 59]is not [...], first agreech, them lat [...]e, & [...]. And yt, [...], which the holy [...] ye new testament, in the grand [...] to this [...] priest: Where [...] our language (if anie compla [...]e of [...] p [...]uerne that shee is not copious as yt gri [...]h i [...]) yet may reioyce in this hit bextevitie, that she giueth the name in yt very same characts the other doth.

To affirme a Prust and Priesthood doth derogate from Chris Iesus who hath put [...]n end to Priest, and Priesthood.

True it doth i [...] meane a sacrificer of a carnall [...]eall, external, propitiatorie sarcif [...]ce of the very body, and blood of Christ [...]der the formes of breade, & wine vpon a materiall alba [...] for the qu [...] and dead: Els in a borrowed speech by way of allusion to the le­gall tites,Isay. 65. 5. 1. Pet 2.5. Apoc. 5.10. it doth no way derogate. For the holie ghost witnes­seth accordingly, as was prophesied by Esay, we are a roial p [...]iest hood [...] God to office vp spirituall [...].

So is euerie godlie man and woman a Priest, but this is nothing to the minister.

True also it is, Eu [...]r i [...] god [...] man and woman is a Priest in the common [...]iues s [...]e [...] prophet spea [...]es Isay 61. yee shalbe named the Priest [...] of the Lord yet from among them [...]e will take out some and respeciallie to bee Priests and Leuites, Isay. 61.6. that is such,6.21. as in the ministerie of the Gospell should be distin­guished both from the people, and from themselues, as were the Priest and Luites. For though the people offer by the calues of [...], are their bodies aliuing reasonable sacrifice, yet in th [...] respects e [...]f [...] distinction [...] the minister may haue that name, rather then the people. First because, they offer vp for themselues distinctly a part, but he in publicke by vertue of his of­fice [...], and [...] the name of the congrega­tion, standing vp before the Lord, and offering their prayers in that onely atton [...]ent, Christ Iesus they in the meane while accompanying him with sigh [...] and g [...]ones, sea [...]ing vp euery peti­tion with a s [...]ll, ble [...]t, [...]. Secondly he mini­s [...]reth [...] holie things the [...], which ministra­tion Saint Paul calleth by the [...] of one naplated in a sacred [Page 40]businesse, [...].Rom. 15.16. Pastones que sensis sacerdotes dicantur Feg­nernek. Crisost. [...]. Episcopi & praesbyters pro­priè appellātur sacerdotes Aug de eiuit. dei lib. 20. cap 10. vetustissima cōsuetu [...] f [...]it in ecclesia christi­ana, vt mini­stri vocarē [...]ur sacerdotes Neque ego mul­tum moror no­mina modo de rebut conueniat Zanch. deredēp. lib. 1. c. 19. [...]. Kirck Church. for the word is a [...] in the [...] of [...] which are flesh [...] vnto [...]: Where [...]g [...]isti [...]e [...] Mar­lou [...], safethri [...] the title of the passed (For [...]hat [...]s) sense Pastors are called sacrificers, or [...] in ho (is things) And if may be thought S. Chritost [...] by ye [...] (Hierosune) & S. Austin writing that Bishops and Priests are now proper lie called farerdo [...]all Priests. Zanchtus safeth in the 4. commaundement: It was a most auncient custome in the church of christ, that the ministers of the word & sacramēts should be called facerdo [...]all Priests; ber [...] [...]ets of sa­cred things Nor [...] I much comend about [...]es, so we did agre [...] in the thinges themselues.

To giue this new name to the ministers of the Gospel is to crosse, & reiect the wisdome of God who hath giue so many fit names to his in his word.

It is no new name but the old, and the verse same which the worde of God giueth them: For it is Priest, whose name is Presbuteros, and so translated into our tongue, as other worde Bible, Euangilest, Baptisme, Church, and the like, which retaine the foot print of thier originall. And [...] redetiue the wrong it hath receiued, in being [...]ut to in [...]erpret: the [...]ffic [...] of a popish sacrificer, our labour, should be simple yed herein, but we are not to, cōmaund worde. As for other naturall english, Ei­der, aunciēt senior, whereof same are no more english thē this, the reason, why we vse them not, is because then are [...] and common in other, [...], and prophane occasions [...] So as what in regacde the mos [...] [...] also for [...]eri [...]tion wh [...]t [...] this worde is taken, and the allusion it b [...]th by way of sh [...] ­litude to them in the law (as we [...]rallie a [...]g: vs receiue it in our church, not to be misliked, nor so contentio [...] to be [...] n [...]d, more then yt word (Sunday) among the heathē; which name we retaine, vnderstanding not ye Sun in the [...], though [...] gans do) but our Lord the sun of righteousnesse to wh [...]e honour wee obserue it.Linguā tentat mentem corri­gat August. And therefore as S. Austin. in another ca [...]e about the worde (froe will) Let him, [...] the w [...]rde, and; correct his mind. If any be popishlie [...] it. As not the worde, but their iudgement that ne [...]eth re [...]tion.

Chap. 7.
Almightie God which hast giuen vs thine onely be­gotten Sonne and this day to be borne of a pure Virgin: And by a rubricke, The Minister must vse these words seuen daies following, affirming that in euery of these seuen daies Christ was borne. This is against the plaine manifest truth of the Scripture. For Christ had his naturall birth in one onely day.

THis Collect read on Christians day is here onely names, but through the [...]es thereof, another in the [...]ime of the Com­munion appointed for the same purpose, a third for Innocents day, a fourth for Whi [...]y, all wounde da [...]once wi [...]h she flourish of a part, so as howeuer wa­t [...]y some make sh [...] to mis [...]e but this one, they doe what lyeth in them [...] she vse of the rest. For they all [...] at one [...]: in Christians day, and the Sunday following there are two Collects. either of them to one purpose. Among the Epistles and Gospels this. Almighty God which hast giuen vs thy onely begotten Sonne to take our nature vpon him, and this day to be borne of a pure Virgin, graunt that we being regenerate and made thy children by adoption may dayly be renued by thy holy spi­rit, &c. Againe, at the Com [...]tion, proper prefaces vpon Christmas day, and seuen d [...]tes after. Because thou didst giue Iesus Christ thy only Son to be born as this day for vs, who by the operation of the holy Ghost was made very man of the substance of the Virgin, &c. On Innocents day thus, Al­mightie God whose praise this day the young. Innocents thy witnesses, &c, On the P [...]station of the wirgin. Al­mightie, &c. As thy onely begotten Sonne was this day pre­ [...]er [...]ted in the Temple in the [...]ubstance of one flesh. On Whit [Page 42]and seuen daies after the Collects are two: One thus. God (which as vpon this day) host taught the harts of thy faithfull, &c. Againe, in the preface through Iesus Christ our Lord according to whose most true promise the holy Ghost came downe this day from heauen with a sudden great sound, &c. Where that on Whitsunday interpreteth what is meant, not precisely determining the vety day whereon Christ was borne, solemnized by the Innocents, presented in the Temple sent forth his holy spirit; for that neither the Church proposeth, nor if she did, can she so well determine, but about some such time of the yeare, and therefore in one of the Prefaces it is, God which (as vpon this day) And that in common English is much about that time: Now that a thing bone one day, many dayes and yeares after may beare some speciall note of choice remembrance, and that for many dates together, as if but now done, is a matter not vnknowne to Scripture, Fathers, and the language of other countries. Scripture as in the Noe and new Testament.Genes. 40. [...]0. The owe Gen. 40. And so the third day which was Pharao his birth day, &c. At which time Pharao was in yeares, and Ioseph in trust inter him, yet then so faire of, and after (as it was) Pharaohs birth day, was the name, Exod. 12. when foure hundred and thirtie yeares were e [...]pir [...] euen the selfe same day departed all the hostes of the Lord,Exod. 12.41 51 [...] Psalm. 11 [...].24 Non loquitur de die illo pracise, sed de caus [...] propter quam dies esse Panegy ricus mereba­tur. Muscul. Ibid. [...] Math. 13.1. [...] Marc. 4.1. [...] Luc. 8.1. &c. And vers. 51. the selfe same day, &c. Did the Lord bring the chil­dren of Israel, &c. Where in the Originall the words are. In the very nicke or ioynt of that very se [...]fe same day, which in so many hundred yéeres could not be, but by reuolution onely, as it was a day tenued, Psal. 118. This is the day which the Lord hath made, speaking of the happy day wherein Dauid was by Samuel appointed to be King, yet not precisely of that very day but of the cause and occasion, wherefore it might well be thought to be panegyricall, and triumphant like. In the new Testament. S. Math. cap. 13. hath the same day went Ie­sus out of the house, which same day Saint Marke calleth a­gaine cap. 4. and he began againe to teach, but Saint Luke rendreth it afterwards. Both these S. Math. interpreteth the same day whereupon some of the learned note. It is not neces­sary to be taken for the same day, since it may be taken after [Page 43]the [...] of the Scripture for time at large. In all which places euidently appeareth a thing done one day, many daies, and yeares after (as if but the first day) solemnized. So Christ his birth 1600. yeares agoe yet now this day to be made fa­mous arguing the memory thereof should be as fresh as the day that breakes, & as the worde found in the Collect (to be borne this day) Come we to the Fathers, and sée how this spéech may plead prescription: S. Cyprian, or one of that time speaking of Christ his birth day 200. yeares after Christ, accounteth him as then newly to be borne. Adest christs multiùm deside rata, & expe­ctata natinitas, adest solēnit as inelyta &c. Coprian de na­tin. d [...]m. Nunqu [...]d 2. pas. cha. facturs su­mus [...] non, sed ip­sum multipli [...]i­ter: sient enim semper sol exe­ritur &c Chris. homil. deregres. S. Ioan de Asia. Paschapr [...]p [...]n­quante dicimus craslinam vel perendinam esse domini passionem, cum ill [...] tam multos an­nos passus sit nec omiino nisi semelilla passi [...] facta sit Aug. epist. 23. Ipso die domini co dicimus ho­die dominus re­furrexit, cūex que resurreneris t [...] [...] trāsser [...]t. Cur [...]tam ineptus est. vt no [...]it alo quētes arguat esse mentites, nisiquia est [...]s die [...] s [...]cundum i [...]rum, quibus h [...]c gost a sunt similetudinem nūcupa­ [...]r, vt dic [...] [...], qui non estipse, [...] [...]empotis simitis emus. Thid. The birth of Christ is come so long desired and much looked for that famous solemnitie is very now, and in the presence of the Sauiour the holy Church ren­dreth thanks, and praises thoroughout the whole world vnto God that hath visited on high: Saint Chrysostome, and Saint Austin some 200. yeares after this, one of them writeth of a solemne feast by way of an Interrogatiue. What doe we make two Casters? As, but one, and the same in a manifold manner. For as the Sunne ariseth alway, and we doe not say many Sunnes, but one Sunne dayly ariseth, so the Pasch or Easter is alway consummated, and seeing it is alway celebrated it is one for the matter of our solemnitie. Saint Austin vpon another occasion exemplyfieth his answere by the speech here questioned, and then in vse. When Easter is at hand we say to morrow or the next day after to be the Passion of the Lord, where it is a many yeeres agoe since, that he suffered, neither could that Passion of his be more then once. Againe, on the Lords day we say this day the Lord rose againe, whereas many yeares are gone and past since he rose. Why is none so foolish (saith this graue Father) to tell vs in speaking so we lye, but that we call those daies after this fashion, for the like is now done, that was done heretofore. So then it is called this very day and that very day, not that it is the very selfe same day, but in reuolu­tion of time like vnto it. Where that Reuerend Father sayeth None were so foolish, men of this generation are become so wise, that the veriest punie of our rath ripe age can partly [Page 44]controull him for this manner of [...]ch, which be vsed [...] but often as those Sermons vnder his name. De tounpore suffi­ciently confirme.Istum celebra­mus diem, qu [...] nasci est digna­tus ex virgine. August. de temp ser. 25. ser. 21. Iste quo huma­na carni copula tus tanquam sp [...]s [...]s proces [...]it de thalam [...]s [...], munchodiernus, cras fit h [...]ster­mus ver [...]ntamē bodie [...]nus natū ex virgime com­mendat ate [...] quia [...]ternus natus ex virgi­ne conseranit [...]d [...]rnum. Ibid. Hodiè nasei dig natu [...] est &c. serm. 22. Celebrem [...]s cū gandio diem quo peperit Maria Christum Ibid. We celebrate this day, wherein Christ vouch­safed to be borne of a Virgin. Againe, This day (wherein Christ coupled to mans flesh came f [...]orth as a Bridegroome out of his bed-chamber) is now called this day, to morrow it is made yesterday, yet notwithstāding this day commendeth him horne of a Virgine aternall, because eternall borne of a Virgin hath consecrated this day. Again, in another Sermon f [...]ll [...]win [...] Christ vouchsafed to be borne this day by whom all things were made. Anone after are these words as an exposition of the former. Let vs celebrat with ioy the day, wherein Marie brought foorth Christ. In which last words expresly it is said. The day wherein Mary brought foorth, shewing that the day is past, as it is in déede, yet in other places before deliuered intermes, as if it were iust now to be done, and that Christ [...]n this very day were to be borne. Which spéeches compared to­gether become each others interpreter, one alluding to the words of the Prophet Esay, and the Angell Thou shalt conceane, and bring foorth a Sonne, the other not strictly vsing the [...] words, but in stéed of that which they foretould Christ to be borne this mentioneth in the time past namely that he is borne. A practise of the auncient which our Church (it séemes) followeth. For that which is in one Collect (this day to be borne) another rendreth (as this day) by the operation of the holy Ghost was made very Man of the substance of the Virgin which plainly distinguisheth the time, and vnlesse a man will be too absurd iudging against all equitie, yea and his owne vn­derstanding, it intreateth from the Reader a warrantable con­struction. But suppose a man could not satisfie his owne hart for recouciling this, which he imagineth such an intolerable scruple, then might he without danger ouerhip the words, alway proui­ded, that he be a man of approued behauiour, not giuen to con­tention about words, nor in other matters opposite to publike order. For except we will shamefully wrong the Saints in hea­uen, we cannot thinke that those holy men (whose labours were vsed in perming our Communion Booke) did propose vnto vs matters of absurditie for a forme of publike prayer. But [Page 45] [...] a [...] vnp [...] disput [...]ts w [...] not gi [...] it ouer so. Th [...] they obiect.

To say that on Christmas day and the Sabbaoth following Christ to be borne this day is against the plaine manifest truth of Scrip­ture. For Christ had his naturall birth in one onely day.

Christ had his naturall birth in one onely day, but not his solemnized birth in one onely day, which is the meaning of the words in the Collect. And if that which hath been already spoken suffice not, this we [...]e for a more plenary and ful answere As a day in computation va [...]i [...]h, naturall, artificiall, supernaturall. Naturall comprising day & night; artificiall, as that which our Sauiour mentioneth of 12. houres, are there not 12. houres in the day [...] supernaturall as that in Iosua his time, & in the raigne of King E [...]chias, so is there a day Politicall, & Ecclesiasticall; Politicall as that of our Kings, who are trow [...]e [...] one day, yet their tilts, iusts, and triumphs last thrée, seuen, or 13. daies after. Ecclesiasticall and that is threefold Historicall, Euangelicall, Festiuall. Historicall the time of out Sauiours being here in the world: Euangelicall the day of mercie, and forberance. O if thou hadst knowne in this thy day. Festiuall a time of solem­nitie, which differeth more, or lesse. Lesse as the strict account of 12. houres from morning to euerning, which commonly is the li­mited obseruation of euery Saints day. More, as that of Christ his Natiuitie, Passeouer, and the comming of the holy Ghost, at which times the Church ordaineth not onely for the anniuer­saries, when it commeth, but also a diurnall for some daies more, or lesse continued, as the example of the Iewes in their Passeouer,Exod. 12.15. whereof the first,Ioh. 18.39. and the seuenth was a calling forth of the people to serue God, yea,Luc. 23, 17. sice daies before it was called by the name of a Passeouer, as appeareth in the historie of Barrabas. So the first and the seuenth, yea sometimes so [...]er, whereon Christ was borne; arose: as this day, the holy Ghost came downe: notwithstanding it was but once daies, yet twice, or more in that seuennight more solemnly, and publikely the memoriall is pre­serued. For as a day in the nature of the first relation strictly sig­nifieth the day wherein Christ was borne, and that could be but [Page 46]once, so in the nature of a history, ye reporteth a report of festiual, that sosemnizeth, it signifieth the daies after, yea, euen so many as the memorie of that speciall action representatiuely by pub­like prayer,Memoriā Pas­cha & Pente­costes veteres Ecclesiastici scriptores vocāt Pascha et Pentecosten Confes: Wittenberg de sacra Caena sect. 14. pag. 147. and thanksgiuing is duely sanctified. So the auncient (saith the confession of Wittenberg) call the memoriall of Easter, and Whitsuntide by the name of Easter and Whit­suntide it selfe. Which in effect is like this receaued manner of our Church. We tall the momoriall of Christ his birth day, by the name of ye very natural day, wherin he was once to be borne. In a word little he obserueth in Scripture, Philosophie or other learning, who obserueth not, that these words Now, this day, yesterday, &c. signifie more then a bare stint either of moment. 12. houres,Math. 24 [...]. Piscat: Heb. 2.16: 24, [...]. &c. For they reach sometime to 3.4.6. daies yea a great while after vpon occasion. Lastly, considering Aduent sunday before presenting Christ to come, though come before, as also the phrase, Herod asked, where Christ should be borne, who was borne already, & that Heb. 2. He takes not Angels but the seede of Abraham, as if this day to be done which was so long agoe, and could be but once: yet a truth by a grace of spéech put­ting that in the present or future tence, which should be in the pre­terperfect tence, all prooue that this clause in the Collect thus car­ped at, is sufficiently defended.

Chap. 8.
That this day we fall into no sinne: There is no war­rant in God his word to pray so. Therefore we may not subscribe vnto it.

THese wordes are set downe in the third Collect for morning prayer, thus, O Lord, &c. which hast safely brought vs to the beginning of this day, defend vs in the same by thy mighty power, & graunt that this day, we fall into no sinne, nor runne into any kinde of danger, but that all our doings may be ordred by thy go­uernance [Page 47]to do alwaies, that is righteous in thy sight, &c. Where the meaning of these words (that we fall into no sinne) is ex­pounded by the clause following, namely that all our dooings may be ordred by thy gouernance, &c. A course very familiar to them, that are acquainted with their owne prayers, and the prayers of other of Gods children, and is sound in the stile of our Sauiours prayer, which he taught his Disciples, (Lead vs not into tentation, but deliuer vs from euill) where the aduersa­tiue parcell (but) coupleth both members together, as M. Cal­uin after S. Austin wisely obserued, so as it may be thus resol­ued, Least we be led into tentation, deliuer vs from euill. Aduersati [...] particula qua media p [...]nit [...]r 2. mēbra i [...]ter se simul colligat quod etiam prudenter expēdit Augustinus. Sic [...]gitur resol­ [...]i debet oratione in tentatio­nem feramur, nos a malo redi me Cal. in Math 6.13. So least we fall into any sinne, we pray that all our doings may be ordred by thy gouernance. But were not this exception raised naturally from the place it selfe, seeing in the holy Scriptures (which are of all sufficiencie, and worth) we make recourse in a doubt from one Text to another, & salue the wound that schisme, or heresie giueth: much faulty they are, that wil not do the like in scanning those sentences, which are framed by ye Church of God. Now in the third Collect after Easter it is, Almighty God, &c Grant vnto all them, that be admitted into the fellowship of Christs Religion, that they may eschew all those things that be contrary to their profession & follow all such things as are agreeable to the same. Which words interpret what the other prayer mentioneth (To fall into no sin.)

3. Because our eye much respecteth the writings of strangers more, then of our own countrimen. Take a view of the morning prayers published by M. Caluin where it is thus, Grant O Lord, I may spend this whole day in the seruice and worship of thy holie power. Fac, vt diem hunc totum in sanctissimi un­minis tui cultu & veneratione consumam. Ni­ [...]ilomnino, aut cogitem aut di­cam, aut faciā quod cònon ten da [...]. Cal. preces matut: inter opuscula. And that nothing in the world I may thinke, say, or do, that may not tend to this purpose to obey thee. Which aimeth to the same scope which this doth here (that we fal into no sin) forasmuch as all sin is either in thought, word, or deed.

4. Euery word here mentioned in this Collect speaketh the language of Scripture, Fall into no sin. Fall he saith not slip, trip, or stumble. But fall; nor simply fall but with addition fall into, That we fall the Booke acknowledgeth, as appeareth in the Letanie wherin the praier of the congregation is to strengthen thē that stand & to raise vp thē that fall which is the condition of a righteous man [Page 48]seuen-times a day (a certaine number put for an vncertaine) that is many times,Pro. 24.6. Corruit in pec­catum impius. but the wicked runne, or rush into sinne: so as this prayer fall into implyeth our godly desire that we cast not, our selues headlong: the compound aggrauating the single, na­ked, bace signification of the simple word supposing not a frée­dome from falling, but from falling into which is a sore bruze or downefall: [...].

5. This word (No) may be thought compara­tiuely spoken as in Ioh. 9.3. neither hath this man sinned, nor his parents, & v. 41. If ye were blind, yée should haue no sin: not absolutely denying all sinne, but implying no sinne so grieuous, as now. So fall into no sin not so grieuous, and hainous, as otherwise, but for our prayers (apprehending the swéete mer­cies of God) we might readily fall into.1. Ioh. 3.6.

6. Sinne beareth a construction as, whosoeuer abideth in him sinneth not, who­soeuer sinneth hath not knowne him, and vers. 8. he that com­mitteth sinne is of the deuill, and vers. 9. whosoeuer is borne of God sinneth not, neither can he, because he is borne of God. Where sinne is taken,Hoc islud est nō peccare, quum labuntur fideles infirmitate carnis sed sub onere peccati ge munt sibs displi cent, deum time re non desinunt. Cal. in. 1. Ioh. 3, not for euery the least breach of Gods commaundement, for he that taketh it in that sense deceiueth himselfe, as the Apostle sheweth. It we say we haue no sinne, we deceiue our selues, &c. But not to sinne is in this place, when the faithfull slip through infirmities of the flesh but yet vnder the burden of sinne they grone, they displease them­selues, they cease not to feare God. The prayer of the Church therefore is not to fall into sinne, that is, as the holy Ghost meaneth in other places, that the neither sinne, nor may sin. Besides, we would aske this question? What sin it is we néede not pray against,Quotidie euc bae rists [...] cōmunio­nē percipere nec laudo, nec repre hendo omnib [...] tamen domins cis diebus com­municandum suadeo, & hor­tor, si tamen mens sine affe­ctu peccands. Aug. de eccles dog, cap. 53. or what reason haue we to be at peace with any? In as much as we are to feare one, and ano­ther, and euery one, the conclusion is summarilie: none can be excepted from, within the compasse of our holy deprecation.

7. What S. Austin, or one among his works writeth in ano­ther ease fifteth well here. I neither praise, nor dispraise (faith he) dayly cōmunicating at the Lords table, yet euery Lords day I aduise, and exhort that men would communicate; Prouided alway that their minde be without any liking to sin. A dislike to sin, we must alway haue, & in praying we fall into no sin, we euidently protest a feare we haue to sin, and our [Page 49]dislike to all, because our heness destre to god [...] is to fall into no sinne.

8. wherein is this prayer more [...], then that of our sauiour or of S. Paul, or of S. Iude? Duobutmodis &c Aug. de wat. et grat. 67, caneamus docē­do, ne nos infe­ras &c. vt qu [...]quid huma na fragilitas vitarenon pra­ualet, hoc ille propit us nobis conferre digne­tur serm. 135. de temp. Eum as omns scelere purū & imn unēseru a­bit Cal. 2. Tim. 418. Eripiet me ab omnide licto Theophilact. Ibid. [...]. 2. Corin. 13.7. Nedeu [...] offen­datis vel vt [...] ­hil vnquam de­linquatis The­ophilact Ibid. Oramus domi­numne quid fa­ciatis mali vn­de satis appa­ret quod ad non peccādum &c. Aug. epist. [...]5. Esse sine offēsa e [...]t in culpatū esse, tam in dor ctrina quā mo­ [...]bus sarcer. in Philip 1.10. Our sauiour taught his disciples to pray lead vs not into tentation &c. not pray­ing that sinne might bee forgiuen, for that was mensioned be­fore, but that it might bee preuented. Two waies (saieth Saint Austin) the euill of a disease is shunned in the bodie, either that it happen not at all, or hapning be quicklie healed. that if happen not at al, let vs take heede, by saying lead vs not into tentation &c. that it quickly be healed, by praying forgiue vs our trespasses. And as the author in his Sermons hath. Pray we that whatsoeuer mans frailtie preuaileth not to shunne, and anoid, the Lord of his great mercie vouch­safe to bellow. Thus much we may hope for [...] this prayer (that we fall into no sinne) namely preuenting that, which other wife we shall gladlie fall into. Saint Paul hath some such petition for himselfe, for the Corinthians, Philipp [...]ns, and Thesias lon [...]am. For himselfe. The Lord will de thief mee from euery euill worke, not onely in others to doe me wrong, but in my selfe to offer wrong, or to doe any euill thing. For so the sence best fitteth in Maister Caluins iudgement. There is the like for the Corinthians, where the Apostle deliuereth his minde in these ve­hement earnest tearmes. I pray God that yee doe no euill at all: Which some interprete, that yee doe in no case offend the Lord. For two negatiues in the originall are verie forceable to expresse a deniall: We pray (saieth S. Austin) the Lord, that yee doe no euill at all. VVhence it sufficientlie appeareth that the prayer is that they do not sin. Now then to fal into no sin and to do no euill at all be armes of onebody, & extend themselues to one signification, so as if prayer against one be preiudiciall to truth, so is the other, and if Saint Paul, as he doth by his example instifie the one, then giueth he approbation to the other. Which zealous affection he beareth the Philippians, when he prayeth God, that they may be sound pure, and with­out offence vntill the day of Christ. To be without offence, is to be blamtlesse both in doctrine, and manners. The integritre of both which, answereth in effect to ye petition of our church. That wee fal into no sin. So the Apostle beggeth for the Thessalomans [Page 50]that the verie God of peace sanctifie them throughout, Tun [...] purusest, & integer ho­ [...]o, sinibil men te cogitat, [...]ihil corde appetit, nihil de corpore exequitur nisi quod probatur deo. Gal. 1. Thef. 5.23. [...]. Iud, 24, and that their whole spirite, and soule, and body may be kept blamelesse. Then is one a pure and intire man, if he thinke nothing in his minde, desire nothing in his heart, execute nothing in the bodie, but what is allowed of God. All this Saint Paul prayeth for which is asmuch, as if he had prayed they might fall into no sinne. Finally Saint Iude in his epistle commendeth the Saintes vnto God, who ia able to kéepe them from falling whereof to little purpose be should put them in minde, but that therein he comprehendeth the Lord his louing fanour that as he is able, so be doth it also. A truth veristed both in head, and mem­bers. For he hath giuen his Angels charge to carrie them in their hands, that they dash not their foot against a stone. Where fore gathering al these seatiered branches to their roote,Dous nonnult nobis in hac vi­ta praestare liberatio nem à peccatis per­fectam & ta­men vult nos e [...]m opiare nosque singulis momentis pete­re vt omnino a peccatis libere­ [...]r. Vesm. Ca­tec, part, 3. pag, 864. warrant in scripture we find sufficient for renuing the vse of this prayer. That we fall into no sin whither we looke to the place, whence it is taken; or to other collectis in the booke, that expound the meanings; or to the godlie practise of learned men in other coun­tries; or to the grace of speach it selfe; or to our sauiours example or to apostolicall presidents, as before at large hath been [...] shewed. The conclusion therefore we make in the verie wordes which Vrsinus vseth God will not in this life giue vs perfit deliuerance from al sinnes, yet will he haue vs to pray for it, and beg of God euerie moment to be throughlie, and fullie deliuered from all sinnes.

Chap 9. Of kneeling at the Sacrament of the Lords supper.
The people are commaunded to receiue the sacrament kneeling, and the minister so to minister it vnto them, yet is himselfe cōmaūded to stand. This is dangerous.

THe words in the rubricke are these. Then shall the minister receiue the cōmunion in both kinds, himselfe, and next deliuer it to other ministers (if anie be there present) that they may helpe the [Page 51]chiefe minister, & after to the people in their hands, knee­ling. And when he deliuereth the bread he shall saie &c. Wherevpon is noted [...], & people both in their plans, and order are to recestie the sacran [...]̄t vpon their kines, or knee­ling, so is the minister to receine it himself, and the people at his hands. As for the obiection.

Himselfe is commaunded to stand.

How can any man thinke the minister should deliuer it other­wise, being as be is to passe from one to another?

To receiue the sacramēt kneeling is dangerous for minister, & peo­ple, in respect of law, in respect of God, religion, and conscience. Of law for the minister is charged by a statute Elizab. 13. to subscribe to the articles of religion &c. vpon paine of depriuatiō. But the 28. ar­ticle commaundes that the sacrament must not be worship. Ergo to minister to the people kneeling is to be in danger of the law.

Law is pretended, but disobedience intended. Rather then self-will can brooke a controull, church, and common wealth shall be made enimies each to other as if the same persons, that haue au­thoritie in both did commaund things contrarie, & were not well aduised, what they do exact. But a truth it is, men are not aduised nor care they, against what it is that they do except. The 28. ar­ticle speaks not by way of cōmaund, but onely in these words. The sacrament of the Lords supper was not by Christs or­dinance reserued, carried about, lifted vp, or worshipped whereunto as an article of truth the statute Elizabeth 13. re­quireth our subscription, and if anie shall teach otherwise, if pas­seth vpon him sentence of dep [...]ination. Proue they that anie a­mong vs doth reserue, carrie about, lift vp or worship the sacrament of the Lords supper, and good leaue haue they to sue all ex­tremities. A deuise onely found out to gull a simple honest well affected minde. For let men talke of law as much as they list and bleare mens eyes, which they dare not doe thus, nor thus, and al for feare of law, truth wil detect a bad mind, & easily proue, that they respect not law, nor lawful procéedings more, then fits their own humor: 1. Elizabeth a law it is, if any persons, any manner [Page 52]of way shall depra [...] the b [...]ke of common prayer, [...] so [...] punishment is set downe, and the penaltie quicke for euery such tre [...]sse, yet how manifest, and daylie breaches are made, such writings, and preaching in this kind doe publish to the wor [...]e. And therefore what tell they vs of law that are themselues law­lesse, and carelesse? But did they well smart for this breach of good order, offences would be fewer, and obedience more vsuall.

kneeling is worshipping For Mark 5.22. and Luk [...].41. Iairus is said to fall, or kneele downe at Christs feete. And Math 9.18 relating the same storie saieth that Hee did worshippe.

Kneeling is not in that place put for diuine worshipping.Christo diuinū honorem non ex hibuit Iairus, sed coluit vt dei prophetam Genuautē flexio quàm vulgaris fuerit apud ort entales satis notum. Marl [...]r in Mate. Gen 33.3.23.7. Iai­rus gaue not Christ anie diuine honor, but reuerenced him as a prophet of God. For bending the knee, how common it was among the easterne men is well knowne and the manner of the countrie in the debter to his creditor Mathew 18. & in Iacob his obeisance to Esau in Abraham, before the people of Heth, Gen, 23.7. So that mers kneeling that is, bowing of the knee, is not worshiping in a diuine manner. Children do it to their pa­rents, subiects to their king, and no hard point is it to be per­swaded, that some, who obiect thus, haue asmuch done them by the fruite of their loines when their children aske blessing, or els hoth children, and parents fault is the greater.

This kneeling to the sacrament was brought into the sacrament by Autichrist, the man of sinne, Pope Honorius the third an 1220 teaching the people thereby to worshippe the bread, and all to bo [...]g [...]dit.

The question is not of kneeling to the sacrament, Totiut terra prostrationem, terra d [...]osculationē, alta suspi­ria, pectoris per­cussiones Ber. de caen dom. ad­uers. Iodoc. Har. montensis dog­mata pag. 144. but kneeling at the sacrament. The one we allow, the other we mis­like, and condemne. Receiuing on our knees is not forbid, but ducking, prostrating falling on all foure, kissing the earth, bouncing the brest, and popish crouching, al to begodding the sacrament, this we like not of, nor doth the booke, whence the obiection would inforce an argument. Then name of the book is a treatise of custome, and truth inserted in the book of Martyrs [Page 53]in [...]ing Edward the 6. his daies, where it speaketh of the practise of the primitiue church. VVhen the sacrament was dealt, none of them all crouched down and tooke it for his God, forgetting him, that sat there present before their eies, pag. 1264: Apostoti non le­guntur prostra­ti in terrā ado­rasse sacramen­tum. Cal. Instit. 4.17. & 35.36. but tooke, and [...]at [...]t, knowing it was a sacrament, and a re­membrance of Christ his bodie. Now all to be-goding it. Honorius appointed and thus the question is handled by Mais­ter Caluin. The Apostles are not read prostrated or laid a­long on the earth to haue worshipped the sacrament. Againe speaking of Rome at this day and the practise of hir followers They prostrate themselues before the bread to adore it. Of our writers, the author of the view of poperie sets it down thus.Coram pane se­se homines pro­sternunt vt pa­ne [...] adorent. Ibid. Honorius the third did first cōmaund the people at eleuatiō time to incline and bow themselues, and when the h [...]ast was carri­ed about in procession. This superstitions abuse, neither the 28. article, nor wee iustifie, onely what is decent wee labour to re­store. For wee know these misticall signes must be reuerentlie handled which the east, [...] and westerne churches did expresse with humbling, and bowing of their bodie, to shew that they presented themselues with bashfulnes and a reuerent feare.

The papists would not kneele, if there Idols were not there, no more would men kneele, if the bread, and sacraments were not there.

If the bread, and sacraments were not there: What these wordes may imply wee coniecture, but as here they are set downe we cannot, following their example, but needes must dis­like. Som error sure it is; for they afterward (as it appeareth) challendge our booke of common prayer, wherein the title of the communion the Eucharift hath the name of Sacraments. But we wil take their meaning. (No more would men kneele if the sacrament were not there) which is a false proposition. For wee kneele alway in prayer, as well, when that blessed sa­crament is not, as when it is administred. Secondly if we may not kneele for feare of superstition, neither may we bee vnco­uered and bare head: The papist adoreth it calleth vpon it, confesseth vnto it &c. all which bee the partes of adoration. [Page 54]Wée then call not vpon it, nor confesse vnto it but because at ti [...] of diuine prayer, receiuing it we vse such submisse religious ges­tures, as well beseeme that singular work.Cam sancti s [...] ­ [...]iò orant solent flectere genua. Oleuian in Ephes. 3 14. For when the saints pray earnestlie (saieth Oleuian) they vse to kneele, vnder which verie name Saint Paul, comprehendeth prayer, when he saieth Ephesians 3. For this cause I bow my knees &c. that is I pray. Which bahauiour springing from an honest, and vnfain­ed heart cannot but be, (as it is) acceptable vnto God, other­wise in deedes,Math. 27.29. if the heart goe not withall, of asmuch acceptance with the Lord, as that kneeling of the Iewes, when they plat­ted a crowne of thornes on the heade of our sauiour.

This kneeling crosseth the practise of our sauiour, when euening was come he sat downe with the twelue.

As if the argument were in method and order concluded thus. VVhatsoeuer crosseth the practise of our sauiour must not be allowed of. But kneeling crosseth the practise of our sauiour. For hee kneeled not but sat. Whereunto our an­swer is. Wee denit both the maior and the minor: The maior For if whatsoeuer crosseth the practise of our sauiour must not bee allowed of, then the church order of Geneua (where the ministers of the worde distribute vnto the people the bread, and the elders (their gouernours for discipline) reach the cup) may not bee approued. For one part of the sacrament is no way inferior to the other, our sauiour brake the bread, and then tooke the cup, and gaue it to his disciples. The same hand that did one, did both. Againe for the maior, if that bee true,Christi actio nostra imitatio then the meaning is. Christ his action must bee our imitation, as if he did it, wee must doe it to; Which princi­ple is the foundation, that bearth the weight, and peize of all this argument, and is in great request with the Anabaptists. Christ was baptized at 30. yeares, and wee trow (say they) hee knew well the right vse of the sacrament, therefore nei­ther must wee bee baptised sooner. Which proposition if it goe vncontrouled, then must wee bee first circumcised, and after­wardes baptised, then must baptisme bee administred in Iordan or some such running water. As for the other sacrament of the [Page 55]Lords supper, wee must then receiue it, not in the church, but in an vpper chamber, not in the morning, but at euening, not be­fore dinner, but after supper, nor after his resurrection, but be­fore he suffered, which is in effect not at all. For we cannot so receiue it. And by that reason call vs to wash one anothers féete for so he did Where the reason is added wee should doe so to.Ioh. 13.34. You must also wash one anothers feete. Here is our sauiours prac­tise, what hee did, and his expresse commaundement,Ablutio pedum ad essentiam sa cramenti caena non pertinet Zanch. de cultis dei exter. lib. 1. argument. 1. pag. 450. Horat. 1. carm: ode. 27. & lib. 2. ode. 3. Plutar Plato. [...] Lucian. Amos. 2 8. Ester. 7.8. Pet. Ciaccon. de triclinio. [...]. Ich. 13.23. Hoc refertur ad antiquorum discubitum, in quo fiebat pluri bus discumben­tibus, vt proxi­mus quasi in priotes recumbe ret pedibui exte rius repositis. Bez Ibid. Posset hodiè id vidert parum decorum, sed ta liserat tum des cumbendi ratio Neque enim se debant, vt nos ad mensam, sed calceis exuti & puluinis innixi in lectulis semi­supmi tacebant Cal. Iid. what hee did inioine. Yet this we do not. For satisfying of which doubt, least any man be offended at the omitting hereof, the answer which Maister Zanchius giueth, is the answer generally, which the rest of our diuines returne: washing of the feete pertaineth not to the essence of the sacrament, as for that his commaun­dement it is not properly, and strictly so to bee vnderstood as if one should wash anothers feeet, but onely a lesson of humlitie, that euery one so carrie himselfe, vpon occasion, as charitie re­quireth to serue his brother. &c. arguing hereby, that we are ne­cessarilie to learne the generall instruction of humilitie, and not precisely to imitate that particular fact of our sauiours. But pro­ceede we on: Is it true? must our conformitie be in sitting after the example of our sauiour? then wee aske, whicher our shooes must of, and we lie a long, the second leaning in the bosome of his fellowes, his féete drawn out vpon a bed, with a pillow vn­der his armes. For this was the auncient manner of the East, and west countries, Romaines, Grecians, and the Iewes both in the time of the law, and in the dayes of our sauiour. For the Romaines and Grecians wee referre our selues to Horace, Plutarch, Plato, and Lucian: For the Iewes in the time of the law to Amos 2.8. and Ester 7.8. and in the dayes of our sauiour because that more nearely concerneth this argumēt, we cōmend the reader to Petrus Ciaccon de tri [...]linio. but more specially to M. Beza, & M. Caluin. M. Beza vpon this verse there was one of his disciples, which leaned on Iesus bosome This is to bee referd (saieth hee) to the sitting downe of the auncient, that many being sat, the last did (as it were) leane back vpon the former, his feete laid out from him. M. Caluin deliue­reth his minde in these wordes: It might seeme at this daie little seemelie, but such was their manner of sitting then; for they did not sitce, as wee doe now at thee table, but their [Page 56]sh [...]es of, leauing on cushions, laid all along vpon little beds with their bodies halfe way boult vpright. Now being so, it were good that men resolued vpon this point, how they would haue vs fit, before we change the receiued custome of a most humble, and re­uerent gesture, which our church vseth.

This kneeling crosseth the practise of our sauiour &c.

When we said before this argument was in great request with the Anabaptist, we might also haue added, that it is so with the papist.Neque enim dubitari potest quin illud sit melius, & faci­endum quod Christus secit. Bel. de Euchar. lib. 4. c. 7. Dico naeuū esse duplicem in its ecclesus quaazy m [...] potius quā fermentato pa­ne vtuntur. Hoc enim & Iudaismum sa­pit, & minus est quotidiani cibi analogia accommodatum. Beza. Qq. & Respon. pag. 139. Nempe qu [...]niā eo tempore coe­nam hanc. &c Ibid. Si Christus ad coenam hanc eo qui tum vsita­tuserat pane vsus est &c. Ibid. Kneeling cros­seth not Christ his practise. For in the question whither leauened or vnleauened bread is to be vsed in the sacrament, Bellarmin reasoneth thus. Christ at his last supper vsed vnleauend bread, therefore we must also. For it cannot be doubted but that is farre better and rather to be done which Christ himselfe did. Where­unto Maister Beza answering (not Bellarmin, for he writ long before Bellarmin his workes came forth but to this argument) maketh this reply. Although I will not greatly contend, yet to tel you my minde freely, I say there is a double fault or blemish in those churches, which vse rather vnleauened, then leauened bread. First because it sauoureth of Iudaisme, 2. because it is lesse fitted to the analogie and proportion of our ordinarie bread. True it is Christ blessed vnleauened bread, because at that time he ordained his supper, when indeede the Jewes might vse no other. So as we may retort ye argument: If Christ in this supper vsed such bread, as they then vsed, we must do so to; But he vsed cōmon ordinarie bread thē, & therefore we must vse ordinary bread. Now our ordinary & vsual bread is leauened therefore also is it that we vse such. As if he implied thus much. Be it Christs action is our imitation; We denie not, but euen in our bread we imitate Christ, not in that very particular, be­cause ours is leauened, but in the generall because ours is such, as is ordinary, for so was christs. The sum, & substance of wc answer may iustify our denial of ye minor which is here vrged, namely yt our kneeling crosseth the practise of our sauiour. For christs actiō & gesture is followed, if in the general drift we do, as he did, though not in that special strict māner as he did. Which interpre­tatiō rightly conceiued pleadeth our case thus far. Christ & his A postis did that, which the custome both of those times & of their coūtry made vsual, we do now that, which the custome [Page 57]of our church of along time hath made vsuall. It was their wonted guise to fit at meate so, and so as before, it is our ordinary fashiō to knéel in praier, because though a bāquet we assemble at, yet heauenly, diuine, spiritual it is, not a méere corporal banquet, as if eating were all we came for, but strengthning of our faith, sealing vp in our harts forgiuenesse of sins, and the like spirituall graces we come for at that time, and therefore we pray, kneele, confesse our sinnes, and sing Psalmes, and all little inough, no way crossing the practise of our Sauiour more in this, then in the vse of leauened bread in time of the Sacrament, but here in following our Sauiour, because he did what the vse of his times and Countrie made fit, and decent, we what decencie, and custome of our times, and Countrie hath now made vsuall, and conuenient.

This is a shamelesse, and impudent reproching of Christ and his A­postles, that vsed not this gesture. As if Christ, or they wanted humilitie, and reuerence.

How chollericke these disputants are, and in their pelting chafe all to berattle vs for our Church custome, and vsuall prac­tise. But though they reuile vs, we will not reuile againe. For what were that else, but to proue vs both slaunderers? as S. Austin well noteth in his answere to Petilian. Quid a liud quam duo ma­ledici essemus? August. co [...]t. liter. Petilian. lib. 3. c. 1. This shall be onely our defence at this present. It is neither shamelesse, nor impudent reproching of Christ, and his Apostles. For no com­mendable gesture sutable to the seuerall times can be thought contrary, one to the other. When our Sauiour insti [...]uted this Sacrament, he was not yet rose from Supper, where he sat with his Disciples. The place, the time, the person all plead that his action was lawfull, and good, neither doth any man say con­trarie hereunto: So farre of are we from reproouing what he did. For it was in a Chamber, and after they had supped, being not then risen from the bord, and our Sauiour himselfe was greater then any constitution of our Church since. At which time no doubt himselfe, and his presence might dispence with the Apostles for their gesture of sitting: which being but a circum­stance might be afterwards, as wel altered, as other circūstances [Page 58]of time, and place, and number of persons, or the like. For not long after, these were all altered, as we sée them at this day. Our Sauiour might doe that well, which we cannot so well. Any in­different gesture might beséeme his person, because without sin, yet chose he to frame himselfe to the rites of his countrey for that action at that time. He commended his demeanour, and not his demeanour commended him. With vs it is farre otherwise. We are sinners, we come to confesse our sinnes, and to craue pardon for the same, in token whereof is our humiliation, by knéeling, &c. None of all which needed Christ to doe. Such ods there is in regard of our selues, who are not, as Christ was to giue, but to receine, and doe differ as much as the Master, & the Disciple, a mercifull Sauiour, and a polluted sinner, a Law giuer as then he was, and a Law receiuer, for so we are. Were a Scripture as ready at their hands for to proue ceremony of sitting, which some vrge, as there is in time of fasting to annoint our head, and wash our face,Math 6.17: Praecipit vnginon vt hoc om­nino faciamus sed vt semper omne cum diligentia bonum hunc the saurū studeamus oc­cultare. Chri­sost. super Mat. homil. 21. Habenda est in istis componen dis ratio temporum, quibus Christus est lo­quutus, & spec [...]andus est loquē tis scopus Bez. in Math. Vnguentorum vsu nunc vix quisquam sine luxus suspicione iusta vtatur. Ibid. what bitter words would they spare to lode vs withall, who vpon so small occasion here giuen, charge vs for shamelesse, and impudent reproching of Christ and his Apostles? Our Sauiour commaundeth saying, When thou fastest, an­noint thy head, and wash thy face. A Commaundement is more then a practise, for the true sence of which place the in­terpretation both of auncient and late Diuines well agreeth, and among them by name Saint Chrisostom, and M. Beza. Chrisostom thus: The Lord commaunded vs to be annointed, not that we should absolutely doe it, but that alwaies withall di­ligence we should study to hide this good treasure of fasting in priuate. Master Beza his obseruation is, that the manner of annointing was the fashion of those times, and the drift of the speaker we are to regard more, then the practise inioyned. For now if a man should vse that ceremonie of anointing his head, &c. He can hardly vse it without iust suspition of wast, and rioting. Whence we may obserue, if notwithstanding Christ his owne practise, yea his expresse commaundement; the Church vseth her libertie in refusall of this custome, then much rather may she in that ceremonie of sitting, where onely is Christ his example, but no commaundement at all, specially when we retaine the scope, and drift of reuerence, and humilitie as we doe. For in such cases, [Page 59]we are not so much to respect, what was done, as what Christ intended we should learne to be done. For many things he did, which we neither may, nor need, nor can doe,Actiones Chri­sti miraculosa, piaculares, mo­rales, Heming. dominic. Quad. Si eadem tente mus praeposter [...] erit amulatio. Cal. 1. Pet. 2.21. Rom. 4, 25. Math. 11.29: Colos. 3.13. Ephes. 5.2. & therefore it is fit to distinguish Christ his actions, & know how far forth they re­quire our imitation. Some were miraculous as his walking vpon the water, Math. 14. Clensing the Lepars, restoring sight to the blinde, fasting fortie daies and fortie nights, if we assay to doe the like, our emulation is preposterous, some were expia­torie by way of attonement, as when deliuered to death for our sinnes he role againe for our iustification; some were arbitrary, as washing the Disciples feete, sitting at the Table, anointing his head, some morall for our imitation as his humilitie, for he is meeke, his kindnesse in our forbearing one another, and forgi­uing one another, euen as Christ forgaue vs, walking in loue, euen as Christ hath loued vs, meaning for qualitie not equa­lity; for comparison, not proportion; not in the same degree and perfection, but for the truth, and sinceritie. Lastly, in a word his constancie, who suffred for vs leauing an example, that we should follow his steps in denying our selues,Luc. 9.23. Christi pana [...]. Afflictiones no stra in [...]. Non decit iciu­nium suum esse mitandū &c. Chrisost. in. Math. homil. 47 Non dicit d [...]sci te a me mundū fabricare aut mortuos suseit [...] re August. de 5. virginit [...]. c. 35 and taking vp his Geoffe, not that we can satisfie for others as he did for vs, but in triall of our faith, & in witnesse of the truth, as also in iusti­fying God, when he checketh man for sinne. These many waies aboue mentioned are Christ his actiōs sorted, & euery one is a les­son for our instruction but not a sampler for imitation. Christ saith not his fast is to be imitated, nor learne of me to make the world, or raise the dead, but learne of me for I am humble, and meeke of hart. Such difference there is of those thinges which Christ did & suffred: And in the things which he did, because that concerneth the point, let vs distinguish what is the argument of our obedience, & make him our president, but otherwise we may not. Which distinction easily succoureth that doubt, of Christ what he did, & of vs what we must follow. His sitting therefore being arbitrarie, and none of those morall actions, which ne­cessarily require our obedience, we are in this to relie on the iudgement of our Church, in whose power it is to supply it with some other decent and reuerent behauiour. I deny not (saith Bishop Iewell) certaine circumstances, as fasting, sitting, Iuel. cont. Har­ding artic. 1. sect. 8. standing, kneeling, & other like ceremonies obserued in celebrating the holy mysteries are to be moderated and [Page 60]appointed at the iudgemēt of the Church, which resolution though to be acknowledged as a truth, for a truth it is, yet be­cause some will not be idle, but incumber themselues and others with vaine [...]angling to the contrary, read we, M. Caluin touch­ing this action, who in his institutions moouing the question whither (kneeling) at tune of solemne prayer be a humaine tra­dition, that one may refuse,Dico sic esse hu­mana [...], vt si­mul sit diuina; Dei est quate­nu spars est de­coris illius, cuins cura & obser­ [...]atio per Apos­tolum commen datur, hominū autem quate­nus specialiter designat, quod in genere fue­rat indicatum cal. Instit. lib. 4. c. 10. et. 30 Quoad genus di [...]ina, quoad spe­ciem humana. Ibic. [...]. Iusti [...] martyr. apol 2. ad Auto [...]ium imperatorem. Aliud staus als [...]d sedens. or neglect, answereth thus. I say it is so a humaine tradition that with all it is diuine: Gods it is so farre foorth as it is a part of that beautie, whose care and obser­nation is commended vs by the Apostle: it is mans, or of men, so farre foorth, as it specially designeth what was shewed in the generall. The briefe of all which answere is, that in the gene­rall it is diuine, in the speciall it is humaine. Being there­fore at the solemne time of prayer, for the Minister prayeth ouer the Communicant. The body of our Lord Iesus Christ that was giuen for thy body preserue it to eternall life, &c. And of thankesgiuing for therefore it is called the Eucharist, we must take this action as a diuine ordinance, though appointed by men, and from men, yet not barely men as opposit vnto God, but such as are sanctified, and guided by the spirit of the Lord, for so may we assure our selues, and it is our reioycing, that our Church is so to be accounted at this present.

This kneeling was neuer vsed in any other Sacrament of the olde, or new Testament, Circumcision, Passouer, or Baptisme.

Where they vrge in Circumcision it was not so, nor in Bap­tisme, how doe they prooue it? A Catholike affirmatiue hath either néede be, or giue a Catholike proofe. Because the Paschall Lamb was eate standing, meane they this must be so to, and if standing how then kneeling. To be of one minde standing, of another minde sitting argueth inconstancie. By that reason of theirs, the conclusion may inforee staues in our hands, for so the Hebrewes eate the Passeouer. Such post hast men make to be deliuered of an vntimely argument. But they, whose it is, reply in our defence that we, who kneele before the Sacrament detest Idolatrie: Which speech of theirs we doubt not, but is vttred vpon their knowledge. For in another place [Page 61]before alleadged they tell vs,Part. 1 pag. 28 30. that the Minister must not affirme more then he knoweth. Since therefore they know so much we haue done, yet they that so speake, prosecute it thus farre against vs.

It is graunted: They that kneele before the Sacrament detest Ide­latrie: yet their outward bowing to, or before a creature in the matter of Gods worship, is a breach of the second Commaunde­ment. Thou shalt not bow downe, nor worship.

A strange definition of Idolatrie. For then by that recko­ning if a man kneele, his Bible lying before him, he is an Ido­later, then Peter at the raising vp of Tabitha must be so charged. for he kneeled on his knées and turning himselfe to the dead bo­dy said Tabitha arise: yea then may we not kneele at any time. For how can we knéele but it is before some creature in heauen, or in earth, either Angels themselues; or our bréethren, & sisters where we are and liue, or the roofe, and wals, and whole edifice where we pray, vnlesse peraduenture these are not to be thought creatures, but must be stiled by some other name. Againe, where it is obiected that bowing before a creature in the matter of Gods worship is a breach of the second Commandement, it is very materiall to know, what they meane by these words (in a matter of Gods worship.) If they meane the time, or place of diuine seruice, sure we are, that kneeling is expedient to pro­fesse our humilitie in the houre of solemne prayer, which then is performed by the Communicants. If they meane bowing to, or before a creature it selfe in a matter of Gods worship (that is) exhibiting diuine worship vnto the creature, which is due vnto God, they knowing that we detest Idolatrie, know also that we detest that doctrine. But if in the time of the words of holy insti­tution then pronounced, they call the Elements of Brend and Wine Popish Images, or Idols, and estéeme our bowing to be no other, but Idolatrous at such time, as that blessed Sacra­ment is administred: of the two we had rather be held (though falsly) superstitious, then (truely) prophane for so speaking, and yet to the glory of God we may, and doe proclaime our vtter de­testation of all superstition, & prophanenesse. As for the meaning [Page 62]of the second Commaundement, hitherto alwaies we vnder­stood this clause (Thou shalt not bow downe to them nor worship them,) to forbid vs worshiping or bowing downe to them, which God there mentioneth, such as we make vnto our selues either grauen, or the likenesse of some such in heauen or in earth. Now we demand whither those sacred Elements are of our making, or doe we make them to our selues, or be they grauen, or doe we bow downe to them? If so: hold vs Idola­ters, and pertake not with vs in that sinne. But being not so, estéeme of vs as the Ministers of Christ, and faithfull disposers of those holy mysteries. The summe of all is, Our bowing at that time is an outward reuerence (we thinke) méete should be perfourmed, because of that holy action, which is then in hand, namely a religious communicating of that blessed Sa­crament of the very body and blood of our Lord Iesus, partly to stirre vp in others a more religious estimation of those diuine seales;Seiungimusnes ab Epicureis cō tempteribus mysteriorum, excitamus ali [...]s adveram reue­rentiam ne oc­casie detur sim­plici [...]ribus &c. partly to remooue all prophane thoughts of Epicures and like contemners; partly to put a difference hereby euen externally from other Bread, and Wine, which at home, or in our Gossiping and publike feasts we receiue, as the good creatures of God with thankes giuing, but standing, or sitting, neuer kneeling as we vse to doe in receiuing this Sacrament, and therefore we giue it the more reuerence because it is more, then ordinarie Bread,Vulgares concoe [...]atto [...]es. and Wine. And if for feare of I Idola­trie it be dangerous to kneele, so is it to stand: for a man may commit Idolatrie standing. 2. If for feare of Idolatrie it be dangerous to kneele, so is it to vncouer our heads, for this ceremonie also we vse in the matter of Gods worship: Now how seemely that is let the indifferentest giue iudgement▪ 3. If so necessarie to kneele because our Sauiour did it at other times, then are we not alone to be reprooued, but other Churches also that receiue it standing, walking, &c. A ceremo­ [...]ie wherein we iudge not them, neither should they, or any else condemne vs. But to be reproched for well doing we ac­count our Crosse, and we will beare it.

For this same reason the Popish Wafer-cake was remooued, as in the Rubricke of the Booke of Common prayer.

For feare of Idolatrie was the Wafer cake remooued, yet not kneeling forbid, because the reason is not alike. For the Wafer cake did many waies offend.

  • 1. For the substance, because it was not vsuall, as that which our Sauiour had.
  • 2. In the qualitie, for the thinnesse did not so fully represent the forme of ordinary Bread.
  • 3. The fashion was round.
  • 4. The stampe vpon it was, we thinke, the Image of Christ crucified.
  • 5. The grosse opinion then had of it, as that it was really, cor­porally, and carnally transubstantiated Christ himselfe, and only in outward shew a Wafer cake.

All which opinions being now confuted, & we by the preaching of the Gospell better instructed, the commendable practise of knéeling may be retained safely, where before it could not well be, at what time men held tran­substantiation for a doctrine of faith; Neither is it a good ar­gument, when we dispute of the action, to argue of the Element. as if because a Wafer cake is to be misliked, therefore knéeling also must indure a checke. But we will produce a fewe wit­nesses for proofe of this point, and so conclude. True it is, that where Master Beza liueth, the Communicants receaue standing, but that no more impeacheth our kneeling, then that of theirs who receaue in Wafer cakes, and we in ordinarie Bread: Now as our Countriementie not thēselues to the one, for the forme of Element, no more need they binde themselues to the other, for the maner of the action. For Geneua is no more a Lawgiuer vnto vs, thē we are to it.Si qui infirmi­tate luorum co­activel alias ob causas aliquid aliud ex vetua stisritibus sibe retinendum putarit, sua cui­que maneat li­bertas. Beza. de can. d [...]m. ad­uers. [...]ar [...]b. pag. 146. This folly aduanced Rome to that height of prid, whereunto she aspired, inforcing all other Churches to her rites, & ceremonies. In regard whereof it may be that M. Beza speaking of this gesture, vseth these words. If any (saith he) compelled by the infirmitie of their owne brethren or for some other causes shall thinke good to re­taine any of the auncient rites let euery one haue their ac­customed libertie herein. Peter Martyr thus determineth this question for vs, & others. I aduise in adoring when, we receiue the Eucharist, that we stay not in the elemēts, but worship in [Page 64]spirit, Quoadisti doce rentur P. mar­tyr Com. Loc. elas. 4. c. 10. & 50. Adoratio inter­na potest abs­que periculo ex hiber [...], neque externa sua natura esses mala Multi enim piè genu flectūt &c Nisi frequens esset de his re­bus in concioni bus mentio. Ibid and truth, Christ sitting in the heauens. Which thing because the simpler sort vnderstand not, we thinke, not amisse, if we restraine them from outward adoration, namely prostra­ting, and knéeling till such times, as they haue beene taught, Inward adoration may be giuen, without any danger, and the outward of it own nature cannot be euill. For many do in a god­ly manner bend the knée, & adore at the hearing of those words of the Gospell (and the word was made flesh) yet those words are not to be said to be adored, but the things themselues signified thereby. And what should hinder the very same thing to be done here, so that the Elements themselues be not worshipped, but that which is signified by them? Yet at this time for the cause be­fore mentioned (peraduenture) outward adoration is not so fit and conuenient, vnlesse often mention were made of those things in Sermons. In which large discourse these notes may be gathe­red.

  • 1. The outward worship of it owne nature is not euill.
  • 2. If the words of the Gospell may be outwardly reuerenced in a godly manner, at what time they are read, then may these Ele­ments haue the like.
  • 3. Yet not they, but Christ signified by them:
  • 4. He would haue externall reuerencē by kneeling spared onely for a time:
  • 5. But inward adoration alway ex­hibited, because without danger: Now inward worship is more then outward, for this is but a signe of the other, and if no danger in the inward, much lesse in the outward.
  • 6. He deliuereth his iudgement in very easie termes, as peraduenture it may be a while forborne: Like a iudicious wise man that speakes vnder correction of better aduertisement,
    H [...]c sacramen­tum sine adoratione, sine{que} illo (vni deo debit [...]) [...]ultu, cū debita tamē religione & reuerentia percipi adminis trarique debet, atque ea inprimis, quae ōnium est maximè fide scilicet, & sui ipsius exploratione Sect. 14. pag. 120.
    not peremptorily as some a­mong vs that are euery way inferior to him both for modestie and learning.

Lastly, he takes this kneeling or prostrating not to be so fit, vnlesse often preaching be ioyned by way of instructi­on. So as if the people be taught, then no such feare, but if may still be vsed: which is our very case at this day. Beside the iudge­ment of this great diuine, we haue the consent of the Churches of Bohemia, who far from superstitious adoring the Elements, bow their knées at receiuing of the Sacrament, as appeareth in the harmonie of the Confess. This Sacrament without adoration, and that worship which is due to God only, yet with due religion, & reuerence must be receiued, & admini­stred, and that specially, which is the greatest of all, nan [...]ely [Page 65]faith, and examining euery once owne selfe. Sacramentune religiose cum [...] nipietate distribuitur. Populus autem fide [...]um vsitatiss [...]mè in genua procum bens hoc accipit cum grat [...]arū actione. &c. Anon after it is added This sacrament is religiously distributed withfull godlines, and deuotion: The congregation of the faith all most vsually kneeling on their knees receiue it with thankes giuing, ioyfulnesse, singing of himnes and holie Psalmes &c. The spirit of God directing them, and our churches in the vnitie of one externall holie behauiour doing the like, may be a motiue to perswade others contrarilie minded, to thinke that the Lord hath not left vs destitute of that small portion of knoweledge, which may determin a circumstance of this nature, and so we intreat them to resolue.

Cap. 10. Priuate communion.
The booke giueth allowance to minister to one alone, cleane contrarie to the word of God, and Christ his institutiō. Whatsoeuer will not stand with the word of institution (Eat yee) that is forbidden without ex­ception: But to minister the sacrament to one alone will not stand with (Eat yee): Therefore to minister to one alone is without exception forbidden.

THis chapter is here as it seemeth intitu­led. A priuate communion. Upon what ground we knowe it, but with what a sinister minde, and to how wrong a conclusion any one may con­iecture, and manie doe feare. If they take our communion for the masse then haue they reason for the name. Bishop Iewell prouing that a priuate masse, for 600. yeares after Christ was neuer heard of, calleth that a priuate masse. where the masse-priest alone did eat, and drinke although in publicke, and that happilie 2. or. 3. or more such as [Page 66]himselfe all apart were m [...]hling, one in this comer, another [...] that ende, a third in a third place, and all by themselues at the same time in seuerall places of the church, where the people pre­sent did neither eat, nor drinke, but onely euery massepriest him­selfe by himselfe. Can these men (who like the name of commu­nion we giue to the sacrament) proue in this sence we maintaine a priuate Communion. These termes were neuer knowne to fit our church doctrine, till those first moniters and the heires of their scruples had the vse of the feruler more fit themseles to be vnder a ferular. The gentle admanition that was the first bate for this idle debate, then rawely entred, since ouer hotlie follow­ed (but vainelie, and vnfruitfullie God hee knoweth, and wée deplore) maketh this an occasion of their lamentable separati­on. Yee should first proue (say they) that the priuate communion is agreable to the worde of God. And is it not reason they should first proue that we inioyne a priuate com­munion, before they iuioyne vs to proue what they now re­prout? Leoke ouer the booke of common prayer from the first worde to the last lease, it were an aduenture warrantable (should the maine cause lie on it) to instifie all by this one, and not to spare a solemne protestation that wee will loose the whole cause if they can make good but this one single, singular accusation, and take them at their bare worde priuate communion. Shew they, or anie for them, where wee vse these termes. Name the lease, page, sentence, line, anie sillable that beareth to any such purpose. Meane they it in these wordes of the Rubricke. There shalbee no celebration of the Lords supper, except there bee a good number to communicate &c. or in these following. If there be not aboue 20. persons in the parish of discretion to receiue the communion, yet shall there be no communion except 4. or 3. at the least communicate. Where a good number is to communicate, where at least, 4. or 3. are to communicate no iust suspicion of ministring to one alone. Peraduenture ye words they mislike, are not in the stile & title of ye cōmunion but in some other place. What thē. Turne we to ye cō­muniō of § sicke, where the Rubricke is thus. For asmuch as al mortall men be subiect to manie sudden perils, diseases, & sickenesses, and euer vncertaine at what time they shall de­part out of this life, therefore to the intent they may be al­waies [Page 67]in a readines to die, whensoeuer it shal please almigty God to call thé, the curats shal diligently frō time to time, but specially in the plague time exhort their parishioners to the oft receining in the church of the holy cómunion of the body, and blood of our sauiour, which if they do, they shall haue no cause in their sodaine visitation to be vnquiet for lacke of the same. But if the sicke person be not able to come to the church, and yet is desirous to receiue the com­munion in his house, then he must giue, knowledge ouer night, or else earely in the morning to the curate, signify­ing also how many be appointed with him, & hauing a con uenient place in the sicke mans house, where the curate may reuerently minister, and a good number to receiue the communion with the sicke person &c. A quicke eye may soon ouerhip these words (in the church) which considered satisfie to the full, and shew it must be in publick. Other words there are in an other place following, at the time of the distribution of the holy sacrament, the priest shall first receiue the communion himselfe, & after minister vnto thé that be appointed to communicate with the sicke. Here stil in these places are more then one to ioyne with the minister, and therefore is not the communion ministred to one alone. Where then is it they haue so­much as the least shew for pretence of dislike? It may be these words insuing. But if a man either by reason of extremitie of sickenesse, or for want of warning in due time to the curate or for lack of company to receiue with hm, or by any other iust impediment do not receiue the sacrament of Christ his body, & blood, then the curate shal instruct him, that if he do truely repent him of his sins, & stedfastly beleeue that Ie sus Christ hath suffred death vpō the crosse for him, & shed his blood for his redemption, earnestly remēbring the be­nifits he hath thereby, & giuing him hearty thanks before he doth eat. & drinke the body & blood of our sauiour pro­fitablely to his soules health, although he do not receiue the sacramét with his mouth. In which briefe, many causes are alledged for not ministring ye cómunion

  • 1. extremity of sick­nesse
  • 2. want of due warning
  • 3. lack of cópanie
  • 4. some other iust impedimēt.

In supply wherof, least ye sick party may find him selfe a grieued he is to learns; if be haue learned, be is to learns; if he haue learned, he is to remēber [Page 68]that earnest, and true repentance of sinnes, and a s [...]d [...]ast saith in the ineri [...]s of Christ his death, with a due meditation of all the benefits, that come thereby, and heartie thanksgiuing to God for the same, are an effectuall powerfull, true communicating to his soules health, though the visible elements be not for that time receined. Hitherto then somuch inquirie (as as hath beens made) yeeldeth no sufficient proose for their querelous allegati­on: Some other place belike there is, or els they are ill bested, that without all shew in the world make shew of complaint. Were it not for one onely sentence violently wrefted, they bad no colour at all. The wordes are vpon a closing point of direc­tion for the communion of the sick. In the time of the plague, sweat, are such other like contagious times of sicknesses, or diseases, when none of the parish, or neighbours can be got ten to communicate with the sicke in their houses for feare of the infection. Vpon especiall request of the diseased, the minister may alonely communicate with him. Where the caueat greatly sets forth the wisdome of God in raising vp the thoughts of his church, bykindely prouideing for occurrences, wither of health, sicknesse or anie contagious difease. Suf­ficient alfliction wee may thinke it, when the Lord: humbleth a man vpon his bed, debarreth him accesse vnto the publicke con­gregation. For no doubt in the stirring of the seas one mane o­uertaketh not another more busilie then surges of griefe accom­pany one another in a mans deepe meditation, to thinke with himselfe, what he is depriued of. And the more delight and com­fort any one hath tooke in the seale of his assureance, the more his soule longeth after it, and all little inough he thinkes (& herein not deceined) to strengthen his faith, to inlarge his hope, and giue him thorough contentment for his present estate. Then com­meth to his minde, what a glad man sometimes the Lord made him, when he went with other leading, or following them in­to the house of God, and there accompanying them with the voice of singing, and praysing, as both a multitude that keepes a feast: (O Lord of hosts how amiable are thy dwellings) when he fendeth long wishes after the courts of his God: The flight of a sparrow; ye fluttering of a swallow occasion multiplyed thoughts The little ones scarce peeping forth of their shell, more happie [Page 69]then he. For they can nestle, and rooff vnder the altars of the Lord of hosts. A stealing sigh often falleth from him, and that sigh not speechlesse. O that he had the wings of a doue, thē would his soule finde comfort in the tabernacles of the most high, and because he cannot come abroade, might hee receine anie letter missiue to him, whither by hand, or mouth of the minister (so wee vnderstand the worde of God, and the holie sacrament kis­sing each other, and coupling themselwes both in one and all to theare him, poore prisoner as he is) no question then would they bee as seasonablie welcome, as the raine vpon the mowen grasse, and the shewers, that water the earth. It hath beene the case of many God his children. Hiperius and others dange­tously fallen sicke vpon some heaune,In vita Hip [...] ­rii. and grieuous brunt they in­dured by tentations outward, inward, or both, to desire com­fort vpon comfort, and all little inough, as they thought, and knowing what great thinges are spoken of the sacrament, and how it hath ministred much ioy vnto them heretofore, with earnest desires they haue craued the like helpes for their lan­guishing conscience, before they giue their last farewell to a de­cayed nature: We that are in health, and not brought to the dores of death may thinke it more then absolutely needeth, and (happilie) so it is, because though a man bee depriued of the sacra­ment, yet he is not depriued of eternall life. But manie in their distresse thus perswaded, yet desire the vse thereof, because they reckon, (and they reckon not a misse) that their last end may thereby be made vnto them the more comfortable. Where­fore as Elisha said to Gehezie of the woman that didmore (as he thought) then needed. Let hir alone now, for hir soule is vexed within hir, and the Lord hath his it from mee. Let them alone good soules: their spirite in that anguish is much troubled, and panting like the hart, that brayeth for the water brookes will not take comfort to anie purpose, till it be had in­to the wine celler, and brinke his fill, at the well-spring of that spirituall consolation, which is commited vnto the church,Viaticum illis qui de boc sacu­lo recedunt. Canon. Arausi­can. and is the soules heauenlie viand, while shee is yet a soiourner vpon the earth. It is a doctrine of our church anouched in the Rubricke cited before, that in case the minister can perswade, bee doe his best in deuour. But say be neither doth, nor can, [Page 70]and the sicke bodie well assured of the truth of our doctrine, yet for all this coueteth to haue the signes visibly aforded him for better imprinting in his memorie the death, and passion of his, and our redeemer (for no question but somewhat they adde, and that somewhat is much comfort when they may be had) what can our church doe lesse, but so far yeelde to the earnest, and in deede possiblyhis last request then made vponspeciall,Nemo illud vel quaerit vel acci pit, quodiam ha bet, ergo in vsu eucharifliae, nec quaritur nec ac cipitur remissio peccatorum. Andrad, con. Chemnit. & passim Anabap Illum pater pro ponit fide appre hendendum, & accipiendum ad remissionem peccatorum, & in verbo & in sacramentis. Chemnit. de in stitut. sacram. caena pag. 77. B In hac carnis nostra deprauatione inter tam varias Diabol [...] insidias &c. Ibid. Cum promissio loquatur in ge­nere, an etiam ego qui credo, habeam remiss [...] onem peccatorū an verè, & cer to, & firmiter cant habeam. Ibid. and weigh­tie occasions. No man but instructed in the words acknowledg­eth that hee, which repents and beleeues the Gospell receiueth forgiuenesse of smne, which as it is a true foundation, so an ill frame is raised vpon it, that therefore there is no neede of the sacrament. For to what ende seeke we remission of sins when wee haue obtained it alreadie? But such conclusions are in force with those, who looke vpon the truth with popish spactacles, or Anabaptists eyes: Their wrong imaginati­on springes from ignorance of the doctrine, and sauing vse of this sarrament. For Christ the mediator with his obedience, and merits is the onely foundation of reconcilation with God, and remission of our sinnes. But God the father proposeth him to be apprehended by faith, and to be receiued for forgiuenesse of sinne both in the worde, and sacraments: Now they are much deceiued that thinke our reconciliation with God, and forgiuenesse of sinne are like colors laid in oyle alway alike fresh, the beauty neuer fading, so as one had, we haue no neede to thinke anie more of it. But the perpetuall action of faith, and daylie exercise in this life is to apprehend Christ more, and more firmly, to abide, and perseuer in him, not that hee can be vtterlie, and quite lost, but because els the luelie feeling, & pre­sent comforts thereby had, may weaken and faile. Nay there is not anie moment of time in this corrupt estate of ours, what with the deuils snares, the worlds suggestions, and our own deceuable heartes. But the more wée examin our selues, the more we confesse this for a truth, that we are to seeke, imbrace, & apprehend the fauour of God, & forgiuenesse of sin. Bessde that in tentations the minde is chiefly greeued in such a question as this. VVheras the promisse speaks in generall termes, how may it appeare to me who do beléeue whither I haue remissiō of sin, or how may I assure my selfe cerrainly hereof? To this end [Page 71]therefore God, who is rich in mercie which he hath powred out in aboundance vpon thē, that do beleeue, beside the word, Prater verbu [...] instituit etia [...] vsu [...] sacramen torum. Ibid. Iustin mar tyr. apol. 2. versusfin nē Dionysi [...] Alex and. Fabio. in epist. hath ordained the vse of the sacraments. Shall we looke to the times auncient, or present, the equitie of this truth will soone shew it selfe? The auncient christians reckoning the communi­on performed in publicke to be their act, that were absent, as theirs, who were present, did communicate the eucharist vnto the absent in token of their loue, and mutuall fellowship: Such ab­sent, as were either necessarilie h [...]ndred by ineuitable occasi­ons, or els were sore sicke drawing to their long home, or other­wise standing excommunicate, desired to make their peace with God, and his church, and so (in token of heartie reconciliation on all sides) were made pertakers of the holie misteries,Saepenumerò re­cipi petierat ve rum nemo illi attenderat. Eu (eb. lib. 6. c. 44. Moriturossi po­tant, vt maxi­mè si etiam an▪ teà suppliciter petierunt ad­mitti debere, vt spe bona fulti migrent. Ibid. De his qui rece­dunt excorpore antiquae legisre gula obseruabi­tur vt fi fortè quisrecedat ex corpore, necessa rio vitae sua nō defraudetur vi atico. Concil. Nicen. can. 12. graec. 13. Quoties aliqua infirnittas su­peruenerit, cor pus & sangui­nem ille qui agrotat accipiat August. sorm. de temport. though at home on their deathbed. This witnesseth Iustin Martyr, who was in the first age after the Apostles: And in the second age ex­ample may be taken from Dionys. of Alexandria in his Epis­tle vnto Fabius as it is quoted by Euseb. writing the historie of Serapion, how falling through persequutiō, & offering to Idols he was cut off from the church, to the terror & affrighting of o­thers: Good old man hee often desired to be receiued into the bosome of the church: It would not bee. No man heeded the request. His sicknesse increasing, he lay speechlesse for three whole dayes depriued of the vse of his sences the 4. day came to himselfe againe, at what time, seing how it was with him, he grew more instant, then euer before to receiue the sacrament, the pledge of his peace made with God, & the church, which no sooner obtained but withal most com ortably he finished his life. A thing vsual in those times for such as lay a dying, if they made request special earnestsuppliant, himble request, they were allowed ye fauour of the cōmunion, that supported with a good hope they might depart hence in peace. In the next age the same course was held by the coūcel of Nice where the fathers gaue in charge according to the auncient rule, that the holy cōmunion should be denied none toward the time of their death. This coūcel so aunciēt as it was nigh 1300. yeares ago, euen thē con­fessed that this order (the church tooke & we retaine) was before those times much auncienter. So did it continue long after, as wee may obserue in those sermones of time, that goe vnder [Page 72]Saint Austin his name. As often as any sickenesse, or infir­mitie shall happen, let him that is sicke receine the body & blood of the Lord. Quoties aliqua inftrmitas. su­peruenerit, cor­pus & sangus­nem ille qui agrotat accipi at, August. ser. de tempore. AEgrotis dare oportet fateor sed etiam corā agrotis possent peragt myste­ria, P. martyr. AEgrotis qui pe tebant coenam dominicam non uegabat. in vita Oecolom-Bucer censes. Cal. epist. Muscul. tit. de con. dom. Sine superstiti­one, & offendi­culo & na fla­gitat agrotorū infirmitas no­limus sanè ob causam eccle sias seindere. Beza. In these latter times Peeter Martyr [...] ­ [...]wering this obiection that the sacrament must be minisered to the sicke. It must I confesse (saieth hee) be ministred to the sicke. But then might it bee in the presence of the sicke. In the life of Oecolompadius it is written of him. The sicke that desire the Lords supper he denied it not them. Bucer in his censures alloweth it: so doth M. Caluin in his epistles, if the sicke folkes desire it. The like doth Musculus and Hipe­rius. If this wee speake of (faith M. Beza) may be done with­out superstition, and offence, and that the weakenesse of the sicke partie doe require it, wee would not truely that a­nie one for such a cause should rent the church by schisme, and contention. And certainely it seemeth the generall opini­on hath beene from time to time, that if men in their health neede this sacrament, much more when they are weakened and spent with sicknesse. For it fi [...]eth best, when wee are most humble, and penitent, which commonlie in the elect of God is by degrees more, or lesse, but in a heauy visitation many times our humili­ation is wrought most effectually, when the conscience almost squezed with a serious consideration of sinne, the body, and soule are humbled vnder the mighty hand of God. Which may be the case of manie in these times, whither excommunicate. or suspend­ed from the Lords table, or hauing wasted themselues in law­lesse suites, or conceiuing amisse of our sacraments ministery, doctrine &c. afterwardes touched in heart seing the grossenes of their error do reconer themselues, the Lord illightning their eies, that they beg with great earnestnes to haue a part in that sacra­ment visibly, whose fellowship poore seduced soules they did ei­ther detest, or neglect, or except against before. What ioyes the Lord ministreth his childien at such times, as in faith, and true repentance they receiue these infallible tokens of his gra­tious loue, they onelie knowe whome the Lord hath prepa­red for that heauenly banquet, and what can they tell (good heartes) yet once againe ere they giue vppe the ghost, howe the Lord may yeelde them like comfortes, and that with more [Page 73]chéerefulnesse then hitherto he hath done? And may it not be ho­ped that a faithfull Communicant in the very instant twixt life and death, séeth in this loue-token the very ioyes of heauen pre­sented vnto him, as an effectuall motiue to hasten him hence, and to streng then him in his ioutney to his long home?

The Communion Booke giueth allowance to the Minister, to minister to one alone.

Nothing contrary to Gods word, and Christ his institution to minister to one alone at a time, for how can it he other wise. But if they meane one alone, and alonely, as if none else did communicate, but the sicke partie bedridden, they speake an vn­truth. For more are required at the Minister his discretion. And a very poore body, he or she is, like a Sparrow on the house top, that hath neither wife, nor seruant, nor friend, nor chairewo­man, nor kéeper to tend, and tender him in his sicknesse, yea euen in the Plague-time God dissurnisheth not a man of all company, but one, or other good neighbour he hath (beside the Minister) whom (vnlesse the congregation be prouided of another suffici­ently able, that may supply his absence) the laws of our Church, and his owne conscience spare from communicating when the infection is: And great reason, because if a particular grieued, be to be eared for, so are many much rather both of his familie and of the whole parrish, least through his vnaduisednesse he drawe them into the like contagion.Zanch. in Phi­lip. 2.27.30. Master Zanchius sheweth this at large speaking of Epaphroditus and his earnest care for the Saints at Philippi, so doe other writers, whose names we spare in this argument,Can. Eccles. 67 yea so doth the Rubricke in the Booke of common prayer, and the Canons Ecclesiasticall in case the disease be knowne or probably suspected to be infectious. But admitting there were not another to communicate with the sicke person,Etiamsimini­mo numero. B [...] cer. in Math. 18.19. is the Minister no body, doth not he, and that sicke partie make a number, though the least of all num­bers? If but two, or thrée agrée vpon earth sayeth our Sa­niour, &c.

To minister the Sacrament to one alone doth not stand with eat yee.

To minister the sacrament to one alone at a time standeth with the words of Christ his institution, because Tertullian his rule is true:Subiectum est generali specia­cle, in ipso significatur quia in ipso continetur. Tertul. de velā. virg. cap. 5. Particularities are signified vnder that which is generall. And therefore in saying (eate yée) necessarily is im­plied eate thou, vnlesse we shall thinke that when our Sauiour said Baptise ye, therefore one alone may not Baptise, or praying (Pray yée thus) therefore one may not pray alone.

It is faultie that we doe not vse in a generalitie, once for all to say to the Communicants. Take yee, eate yee, drinke yee. But vn­to euery particular person, Eate thou, Drinke thou, which is ac­cording to the Popish manner, and not answerable to the forme, that our Sauiour did vse.

One false principle bréedeth many errors. For see their argu­ment how it is concluded.Arist. Physic. lib. 1. c. 2. That which will not stand with the words of institution (eate yee) that is forbidden: But to say take thou, eate thou, drinke thou, stands not with the words of in­stitution, eate yee, drinke yee, &c. Therefore to minister it in such words, is without exception forbidden. But a weake eye may see the weakenesse of this reason. Must we tye our selues vnto euery syllable. And if Christ speake in the plurall number of more may not we speake in the singular number of one, and one apart by themselues, which howsoeuer singled, are more then one being reckoned together? For so is this Eate thou, Drinke thou, Being but of two, how much rather. Which in effect is, as Christ commanded, Eate ye, Drinke ye, &c. So doe they: But say: must we needs tye our selues to ye very syllables, which Christ spake, & in that expresse forme which he vsed, then leaue we our naturall language, and speake we Siriack or some such like, because he so deliuered the wordes of institution? And must we vse these words (Eate yee) once for all and no other? Why then is not a complaint taken vp against other Churches beyond the Seas, where one Minister commeth, and saith vpon [Page 75]deliuery of one part of the Sacrament.Minister ecclesia vnicuiquo ad canam acc [...] denti partem de pane domini defractam por­rigens dicat, panis quem fran­gimus &c. mi-Formula ad nist. Catech. pag. 296. The Bread which we breake is the Communion of the body of Christ. Then ano­ther Minister of the Church reaching the Cuppe sayeth: The Cuppe of blessing which we blesse is the Communion of the blood of Christ.

In Sermons we doe not distinctly speake to one man apart from ano­ther, therefore neither is it conuenient to speake these words, Eate thou, drinke thou, seuerally to man after man.

This is no reason at all. For first we know how in Sermons many (whose massie bouldnesse ouerballanceth godly wisdome,) furiously conuent the consciences of men. Not amisse to speake to mens harts out of Gods word plainely, and truely; but sple­netickly to gall mens persons as if men would call them distinctly by their proper names, growing into particulars by a finger-pointing description, culling a man out thus? Thus attired, thus sitting, in such a pew, &c. We hould not fit. The fault is not better knowne, then they are, that make the fault.Scio me offens [...] rum esse quam plurimos qui ge neralem de viti is disputationē insuam referūt cōtumeliam, & dum mihi tras­cuntur suam in dicant conscien tiam multe pe­ius de se quam de me iudicant. Ego enim nemi nem nominabo, nec veteris co­maedia licentia certas personas eligam atque perstringam. Hieron ad Rost epist de viuen­di forma. A gene­rall discourse will reach home. I know (saith Saint Ierom) that I shall offend very many, who referre a generall disputa­tion concerning vice to their owne shame, and while they are angry with me, they shew their owne conscience, and doe iudge farre worse of themselues then of me. For I will name no man, nor after the licentious manner of the olde comedie, will I choose out certaine persons to perstringe them. Here we learne, how it is not safe to speake vnto men personally in our Sermons, and that they, who doe so, are rather satyricall, then other. But come we to the second branch of their comparison, which is rather a disparison, if it be rightly called. For the Sacra­ment is not so to be ministred, as Sermons, which are publi­shed in generall termes, but more particularly, and by perso­nall application. Because,

  • first though Christ said, Eate yee, Drinke yee, collectiuely all at once, yet that distributiuely he did not, they must proue before we reuerse that forme we haue recei­ued.
  • 2. In ministring cōforts we may distinctly speake to euery one in his own persō, because it is a part of the glad tidings of the [Page 76]Gospell, but in denouncing of Gods iudgements so warranta­bly we cannot doe.
  • 3. Our voice commeth vnto all at once, but distributing the Sacrament is to man after man.
  • 4. These pet­tie controuerst Diuines, that are so hard to please, allow in Baptisme, that the Minister say, I Baptise, though our Saui­our spake in the plurall goe yee, and Baptise: And if in one Sacrament the application must be made, why not in another? séeing that Sacraments are applicatorie seales of ye righteousnes of faith.

To iustifie their opposition they might alleadge against vs the manner of the Gréeke Church which saith not as we doe I Baptise thee, Baptizetur N. ser [...]us Christi in nomine &c. but let, N. the seruant of Christ be Baptized in the name, &c. But will we know, why this is not misliked, and in the Sacrament of the Eucharist the other is, our Anta­gonists want neither stomacke, nor will, but the onely reason why they doe not, is, some fortaine Church beyond the Sea re­taineth the forme, which we doe vse. In briefe to fit both their scruples, whether Eate yee, or in particular, Eate thou, the an­swere, which Master Beza maketh in the words of Baptisme may sutably be vsed in the words of the Eucharist: Non praescripsit suis ministris Christus qui­bus, vel quot vo cibus essent vsuri &c. sed actū ipsum defini [...]t. Bez. Qq. & Respon. pag. 85. Formula in la­tinis ecclesiis obseruata mihi videtur admā­datum domini propius accede­re, & confirmāda baptizandi fidei accōmadatior. Ibid. Christ hath not inioyned his Ministers what, and how many syllables they must vse in the function of their calling, but he hath limi­ted the Act, when he commaunds them to Baptise. And whe­ther they say (I Baptise thee) or let this seruant of Christ be baptized, the matter is not great, so the forme of the very Act be obserued. And (yet saith he) to speake as it is the forme in the Lattin Churches (me thinks) commeth nearer to the comman­dement of the Lord, and is farre more fit to confirme the faith of the partie baptized. Because the Minister speaking of himselfe in the first person I baptize, and putting to the pronoune (thee) maketh the minde of the partie baptized, both to obserue the acti­on more diligently, as if God himselfe were then present, doing by himselfe, what the Minister by word of mouth testifieth, as also to apply the promise to himselfe properly and peculiarly. No hard matter to fit this to the present occasion, why in the Eucharist we vse these words Eate thou. Tum ad pro­missionem pro­priè, ac peculia­riter sibi appli­candam Ibid. First, because often repeated better remembred, 2. Because of the speciall denomi­nation, and applycation then made: As for the other point, our Church is not alone in ministring to the sicke, for beside those [Page 77]testimonies afore produces we may vnderstand. That to the right & due action of the Eucharist are required two at the least, namely the Minister blessing the Eucharist, and he to whom the Sacrament of the Eucharist is dispensed,Hac est pia vnctio qua spiritus sanctus effi­cax. Ibid. sect. 15. pag. 197. Priuata & extrema agr [...] tantium cōmu­nio &c. Muse. tit. de caena de mini. so speakes the Church of Wittenberg, naming it that godly ointment (in S. Iohn his Epistle) whereby the holy Ghost is effectuall in those that doe beleeue. In diuers other Churches this maner of ministring the Communion in a priuate manner is to be retained as Mus­culus witnesseth for this end, that the partie thereby may bee strengthned in faith, made stronger against tentations of Sathan, and better armed to beare the paines of death. As for the place (though priuate because some chamber, or the like) yet we must not thinke, it frustrateth the power of the sacrament and the vertue of the administration. For that is one, and the same in it own nature, how euer circumstances of time, and place doe alter extraordinarilie. What els was the roome but an vp­per chamber, where our sauiour kept his supper with his disci­ples? Where was it but at home the paschall lambe was eaten? and where for manie yeares after Christ the whole seruice and sacraments celebrated, but in hidden places, priuate and secret, [...] at what time persequtiō, & sickenes were in force? ye former of which two ceaseth, namely persequution; for God hath raised vppe one, whose iust title Defēder of the true auncient faith streng­thē & euer long may it our good hope of the peace of the Gospel but impotencie thorough sickenesse to come abroad, as also the weake conscience needing speciall choice comforts are euen now verie vrgent occasions to haue the communion sometymes som­what priuate, not any way herein cōtrarie to our sauiour christ his institution. But for ought we can see complaine wee may of want hereof, not vsing it at all, rather then of the abuse in vsing it ill. For what with the venom of some doctrine, as that sacra­ments neede not, what with the prophainnesse of men, that they care not, what with the slacknesse of some minister, what with forgetfulnesse in the sick, what with friuolous obiecti­ones in misliking it, what with ye danger of contagion by some diseases, a verie auncient praise worthie commendatione is dis­continued. Satan much aduantaged and the sick soule, that néedes the spirit of corroboration agaynst the terrors of death [Page 78]and harined in a ioyfull expectation of deliuerance in good time, is then lest destitute, when is most vse of all such possible helps. What thinke we of this? Shall Scribes and Pharisées vse falsely supposed remedies, for so they doe, and we neglect true, sea­sonable, conuenient succour? as if the readiest way to reach home were best to shoot short, and inough were held done to proone a good Christian (alway prouided) we doe not so much as Pa­pists. Because they pray, fast, giue almes, &c. We shall do well to doe none of all,Seu [...]n. Sulpit. epist. histor. [...]ccles. these like one Ithacius, who so farre detested Priscillians doctrine of abstinence, and euery spare diet was sus­pected of that heresie, and with him the loosest demeanour made the sincerest profession. But in vtter lothing of all such grosse follie this we may learne as a sufficient resolution. What if the shield of Poperie beare not out Paper shot, and their priuate Masses stand the sicke in no steed? yet know we so many, as fix not the grace of the Lord on the outward Element, but bring their thoughts in obedience to his commaundement, distressed foules crauing comfort at home, when they cannot come abroad shall (no doubt) finde the Lord to seale vp in their consciences by the ministerie of the word and Sacrament, as effectually in that houre of their necessitie, as in times of greater assemblies and more publike meetings? Alway remembred that some neighbours ioyne in fellowship for that holy businesse, they pre­pared aforehand, as it becommeth, and the sicknesse be (though desperate yet) not infectious, or if none can be got (and that were very strange) yet because others default may not abridge a sicke mans comfort, resolue that the Minister communicating, the sicke partie cannot be thought to receaue alone, as some are disposed to argue.

Chap. II. Of Confirmation.
These words are in the Rubrick before the Catechisme: Confirmation is ministred to them, that be baptized, that by imposition of hands, and prayer they may re­ceaue strength, and defence against all tentations to sinne and assaults of the world, and the deuill, &c. These words we cannot Subscribe vnto.

IMposition of hands ioyned with holy prayer is a graue auncient custome, whose originall we read of in Scripture, as of Isaack blessing his Some Iacob, when he would offer,Genes. 27.24 [...] Exemplum ha­bemus in Isaa [...] qui manus &c Calu. apud Marl [...]. in Math 19.13. Genes. 48.14: Exod. 29 10. Leuit. 1.4. Numb. 27.18. 2. King. 5.11. Math. 9.18. Marc. 8.22. and consecrate him vnto God, that he might be the promised heire. Iacob likewise blessing Ephraim and Manasses Ioseph his Sonnes imposed his hands on them, and prayed. Which selfe same cere­mony was vsed in sacrifices: for Aaron, and his Sonnes laid their hands on them. And in ordination, as when Iosua was chosen. Num. 27. In bodily cures I thought (saith Nuaman) the man will, &c. Call vpon the name of the Lord, and put his hand on the place to the end he may heale the leprousie: And Christ our Sauiour vsed it, when he intreated to lay his hand vpon his daughter, as also in curing a blind mā: as also in admitting little infants to blesse them, he put his hands vpon thē, & prayed. Af­ter whose departure to the Father,Math. 19.13. the [...]éeuers for a time vsed it in common.Marc. 16.17 For so our Sauiour promised They shal lay their hands on the sick, &c. But then (& alway after) the Apostles, and after the Apostles in succ [...]ding ages, (Bishops in regard of their prelacie (as S. Ierom witnesseth) did accustome themselues to this ceremony, & withall God did vouchsafe miraculous gifts, which haue their Sunne setting, and know their going downe, [Page 80]yet other graces of corroboration, and perseuerance are of conti­nuance hould on still, and stand in supplie. A time there is that Barzillai may goe to the brooke, and can goe no farder, but Da­uid, and the spirit of Dauid hath farder to goe. The date is at an ende for those extraordinacie giftes, which came by necessi­tie of those times, and made entrance for the Gospell, nowe these of strength, knoweledge, comfort, and daylie increase in them, for which the Bishoppe prayeth ouer the childe with im­position of handes are for longer time, namelie to the worldes ende. As for this speach where the wordes in the. Rubricke by imposition of handes and prayer the baptised receiue strength. &c. as (if like the children of the prophets crying Death in the pot, when somewhat was shred in, scarcely plea­sing their taft), so these meane, there is death in this sentence, not fitting their knowledge, that haue ta [...]ed of the heauenlie grace reuealed in the worde; wee answere this phraise by imposition of handes &c. is agreeable to scripture,Act. 8.18. [...]. 2. Tim. 1.6. and the auncient truth recorded since that time in the monuments, and writinges of the fathers. To scripture, where this expresse forme is men­tioned when S [...] Magus, saw that by laying on of handes the holie spirite was giuen &c. So to stirre vppe the gist of God, which is in thee by the putting on of my handes, which latter place though it speake of this ceremonie in ordination yet the former of these quotations intreats of confirmation after bap­tisme as doth also Asts 19.6. But (whither first, or last of those scriptures cited in the margent) the grace of speach is the same namely by imposition of handes &c. The like wee finde in the writinges of the fathers. Tertullian thus, the flesh is shadowed with imposition of handes, that the soule may bee illightued by the spirite. Againe in another place. After bap­tisme administred then handes are laide on by benediction, and blessing,Caro manus impositione ad­umbratur, vt anima spiritu illuminetur. Tertull, de re­surr. carnis. Dehinc manus imponitur per benedictionem adnocans & inuitans spiritum sanctum, Id. de baptis. aduncating and imitting the holie Ghost. This aun­cient manner Saint Ciprian iustifying out of A [...]ts 8. by the ex­ample of Iohn, and Peter, maketh this obseruation. The faithfull in Samaria (saieth he) had alreadie obtained baptisme, onely that [Page 81]which was wanting Peter, and Iohn, Nunquid quo­que apud nos ge ritur, vt qui in ecclesia bapti­zantur per pralatos ecclesia offerantur, & per nostram orationem & manus impositi onem spiritum sanctum conse­quantur. Cyp. epist. 73. ad Iu­batan Post fontem se­quitur, vt per­fectio fiat, quan do ad inuocati­onem sacerdotis spiritus sanctus infunditur. Ambros. lib 3. de sacrament. c. 2. Exigis vbiscrip tum sit? In act [...] bus Apost. sedetiamsi scrip turae authori­tas non subesse [...] totius orbis in hanc partem cōsensus instar praecepts obtine­ret. Hieron. aduer. Luciferi. S [...] super [...]enerit ad episcopum cum perducat vt per manus impositionem perfics possit. Concil. Eliber can. 38. Eos episcop [...]sper benedictionem perficere debebit. can. 77. Ibid. Manus ab episcopo imponi vt accipiant spiritum sanctum. Arelat. can. 17. Vt mundi, donū sper [...]tus sanct­valeant accipire. Aurelian. Deus largitur gratiam per impositionem manuun. Chemnit de sacrament ordinis. pag 245. Donum comfirmatum in eofuit & auctum per impositionem manuum Zanch. pracep. in c. 4.19 pag. 715. supplied by prayer and imposition of hands to the end the holie ghost might be pow­red vpon them, which also is now done among our selues, that they which are baptised in the church, are offered vp to God by the prelates of the church, and by our prayers, and imposition of handes obtaine the holie ghost. This phraise continued to the daies of Saint Ambrose who speaking of confirmation writ­eth. After the fountaine, it followeth that more be done (or word for wordes) that there be perfection, when at the prayer of the priest the holie Ghost is infused, and powred downe. Saint Ie­rom against the Luciferians writing that the Bishop did giue the holy Gost vnto the baptised by imposition of hands addeth you are earnest to knowe where it is written: I answere (saieth hee) in the Acts of the Apostles. But although there were no au­thoritie of scripture, the consent of the whole world in this be­halfe should be as a commaundement. Out of diuerse auncient councels, of Eliberis, Arls, Orleance ye like may be proued. Eliberis: If the baptised shall happen to liue, bring him to the Eishoppe that by imposition of handes he may bee perfited, and afterward can. 77. Those which the Deacon hath baptised, the bishoppe must perfit by prayer or benediction. The coun­cell of Arls. handes are laid on by the bishoppe, that they may receiue the holy Ghost. That of Orleance. After com­ming to confirmation they be warned to make their confession that being clensed they may receiue the holy Ghost. But con­tenting our selues with these testimonys of antiquity, among our late writers not to name many: Chemnitius & Zanchius wit­nes ye vse of this phrase: Chemnit: God giueth grace by imposi­tiō of handes. And Zanch. the gist was confirmed & augmented in him by imposition of handes. True it is that our writers speake of the cerimonie vsed in ordination, but yet of the ocremo­nie it is, that they so write, which argueth the phrase not onelie tolerable but lawfull. How much rather are we to iudge thus, both scripture and antiquitie auouching asmuch. And therefore [Page 82]what reason bane we for some sew vnaduised mens pleasure tō renounce a truth so throughlie approued, namely that by imposi­tiō of hands & prayer children may receiue strength and defence.

Confirmation hath that ascribed vnto it, which is proper to the sacra­ments, in these wordes; That by imposition of hands, and prayer they may receiue strength, and defence against all temptations to sinne, and the assaults of the worlde, and the deuill.

Proofe for some mens iust dislike in this, hence appeareth, be­cause it is proper to the sacraments, as if thus in forme of argu­ment it were concluded what is proper to the sacramēts must not bee attributed to any thing els: to giue strength, and defence against all tentations of sinne is proper to the sa­craments, therefore not to be attributed to any thing els: and if not to anie thing els, then not to imposition of hāds, and prayer. In making answer whereunto, wee must know, that it is not proper to the sacraments to giue strength and de­fence, against all tentations. For proper that is called which is onely, alway, and vnto all proper. But to giue strength against all temptations is not proper to the sacraments: It is a thing common to other, as to the sacraments, but not proper onely vnto them. For the spirit properlie is the spirit of strength, and corroboration and none els. As meanes indeede, or helpes so the sacramentes are, but so are they not alone. For the worde of grace is able to build farder, and exhortations, and faith, and prayer, and daylie experience of Gods mercies heretofore, and conference with learned men, and diuerse other good blessings from God doe strengthen a man against all tentations &c. Wherefore in a worde wee returne them for answer, it is mani­festlie vntrue, that confirmation hath that ascribed vnto it, which is proper to the sacraments.

Confirmation hath that ascribed vnto it, which is proper to the sacra­ments in these wordes: we pray thee to certifie them, on whome we haue laid our handes by this signe of thy fauour, and gracious goodnesse towardes them.

No good argument to conclude from a signe to a sacrament; as if because wee hold imposition of handes a significant action therefore we ascribe that vnto it, which is proper to the sacra­ments. All churches, that take this ceremonie to vse, vnderstand that it is a figne of commending to God that same par­tie, on whome handes are laid and if so, what difference is herein, from that practise, which our church retaineth. May it bee a signe of commending vnto God without derogation to the sacraments, and shall it not be as lawfull to certifie of Gods fa­uour? Hitherto we haue alwaies thought, that they who are commended vnto God by prayer (as at this time they are) haue a sure euidence, that they are the Lords. The verie order of the wordes whence it pleaseth some to take this their exception doth sufficiently cleare both, what our church doth, and what her purpose is herein. It is not the bare imposition of hands, as if yt had power of it selfe to giue such a certificate. Solemne prayers are made be the Bishop ouer the childe, yea praiers are doubled, trebled, then this ceremonie annexed withall for a visible signe and not a sacramentall signe, which consisteth of some outward earthlie element as breade, and wine &c. but signe in this pray­er is signe of what the Bishoppe doth and the partie baptised vn­derstandeth is done, which is to such a one a plaine certificate, that he hath had Gods singular fauour reuealed vnto him, in that of an infant of a day olde, hee is brought to some competent measure of knowledge of God his grace, and wil, as also in that he is vpon examination confirmed, and certified by his reue­rent father in God, who is able to iudge, and accordinglie so doth, how, and how far forth hee is grounded in the necessarie e­lements of true religion.

Imposition of handes and prayer are both lincked together with a coniunction copulatiue (And) implying that they both ioynt­lie concur to obtayne this strength, and neither of them seuer allie.

If this copulatiue (And) were in the same kinde of cause, as it is couched in the course of the same sentence, Reason were to iudge equallie of them both, But in as­much, as the one is externallie to vs, the other internallie [Page 80] [...] [Page 81] [...] [Page 82] [...] [Page 83] [...] [Page 84]internallie to God, both effectuallie, but in diuerse manner she practise of such disputants may be more iustly suspected, then their argument neede greatly be feared. This worde (and) here, is a copulatiue in vse but a disiunctiue in power: the weakest being put first in the rancke, but with respect to him that followeth. Imposition of hands were of little worth, but for prayer. The method and ordring of which wordes is like that Math 17. By fasting and prayer diusls are cast out:Math. 17.21. None but knoweth las­ting is no part of the spirituall seruice, and worship of God, nor anie cause of it selfe able to dispossesse a diuill, yet ioyned with earnest and heartie prayer vnto God, wee read what is spo­ken thereof.

If it be prayer alone, that obtaineth strength, why is imposition of handes vsed?

Prayer alone may obtaine strength, but not altogether in this action because though a weaker coupled with it,Doctor Fulk: Act. 8.17.6.7. Cum tincti essēt homines in in­fantia nec fides professtonen ediderunt, dea cretum est, vt cum venirent ad maturiorem aetatem, vocaren tur ad ep [...]sco­pum, vt publicè fidem suā profi­terentur Tune episcopus manus imponebat its, hoc est orabat pro its, vt in ve rafide persiste­rent. P. Martyr. Com. loc. clas. 3. c 8.14. Inutilis est con sirmatio, nisi primo modo ser netur. Ibid. as a candle that is tinned in the sunne, yet somewhat it is, though how much or how little, we cannot discerne. But that prayer it is, which strikes the stroke wee are led to thinke with auncient & late wri­ters. Auncient as Saint Austin and after him Doctor Fulk, and Peter Martyr. Imposition of handes by Doctor Fulke after Saint Austin, is prayer ouer a man. Maister Peter Martyr in his common places. When infants were baptised not able to giue an account of their faith, it was decreed that when they came to riper yeares, they should be called to the Bishop to make publicke profession of their faith. Then the Bishop did lay his handes vpon them, that is he prayed for them, that they might continue in that true faith, which they publickelie professed. And afterwardes touching the grosse a­buse thereof he addeth these wordes. Confirmation is vnprofi­table, vnlesse it be kept after the first manner. That manner hee meaneth which before is here mentioned. Now then albeit prayer be the verie principall, yet that externall ceremonie name­ly imposition of handes was also vsed for diuerse reasons; partlie in regarde of the baptised, partlie of the ceremonie it selfe. Of the baptised, because by this meanes such an one knowing her [Page 85]should bee examined, did looke the better to the learning of those principles, which were required and after the episcopal benedicti­on was much comforted and strengthened as his own comforta­ble experience herein could best witnesse. 2. in respect of the ce­remonie it selfe vsed grauely and solemnely by the Bishop after and with prayer, which if altogether needelesse, and of no vse, Pe­ter and Iohn needed not to haue tooke such pa [...]es as to come frō Ierusalem to Samaria to haue laid hands vpon them, whom Phi­lip the Deacon did baptise. For they might haue praied in Ieru­salem for them, but to shew that the other ceremoniall action might haue due place, therefore is it, they did both accordinglie; e­uer since the church of God hath vsed both praier and imposition of hands for distinction sake to distinguish the baptised after ex­amination from others that are praied for, Because though prai­ers be made for others, and so the comparison is alike, yet are they not with imposition of handes after catechizing a young graft, as then the manner is.

If the signes that Christ hath instituted in the Gospell bee sufficient to represent, and seale vp vnto vs Gods fauour, as in Baptisme the washing of water, in the Lord his supper the representations which the breade and wine doe offer to our mindes, then to bring in, or to approue by subscription the bringing in of other signes at the admi­nistration of these sacraments, to represent, or seale vppe vnto vs Gods fauour as speciall graces, which the said sacramentes were instituted to represent, is to detract from the sufficiencie of Christ his institution, and is an impious addition. The like may be said of the signes of imposition of handes in confirmation, and in other like thinges not commended vnto vs by Christs institution.

So far forth as this obiection concerneth the signe of the crosse in baptisme, because we would not trouble our selues,Part. 1. c. 26. pag. 139.140. &c. or the rea­der againe, wee intreat him to looke our first part cap. 26. As for that where it is added. The like may be said of imposition of hands in confirmation, we inuert their words. The like may not be said. For impositiō of hands is not a signe brought in at ye administratiō of ye sacrament either baptisme, or ye Eucharist but long after baptisme & sometime before ye Euchrist: therfore (sup­posing it were true that is fasly surmised) the like may not be [Page 86]saide of imposition of handes in confirmation. For the argument it selfe here vsed (to ripe vppe the very bowels thereof) is verie weake and ruinous. The sequell of the Maior proposition wee vtterly dente (that is) It doth not follow that wee detract from the sufficiencie of Christ his institution, if wee approue of the bringing in this ceremonie of imposition of handes. For might this be a matter of consequence it would inforce by way of rea­soning to the like purpose in the dayes of the law. If the fignes that God hath ordained in the law were sufficient to represēt and seale vppe vnto the Iewes God his sauour as in circumcisiō the cutting of the flesh, in the passeouer the representatiōs, which the Paschall Lamb did offer to their minds, thē to bring in other signes as imposition of hands &c. is to detract from the sufficien­cy of Gods ordinance and is an impious addition. All which draught faileth in the handling, because that notwithstanding the sufficiencie of both sacraments in time of the law, yet this cere­monie of impositiō of hands and praier for confirming & strength­ning was thē vsed. Where hence followeth. If so that impositi­on of hands did not impeach those sacraments at that time no more may it be thought to hinder the sufficiēcy of these, & if then no cause but it might be vsed though those sacra­ments were ordained, much lesse now is there cause, for the reason is all alike both in the sacraments of the law and of the Gospell. This might suffice to shew the inconsequence of this reason. But wee will examine the wordes yet more throughly.

If the signes that Christ hath instituted be sufficient &c (See before)

The sufficiencie of a thing, whither sacrament, signe, yea of ye word it selfe is not impeached be addition of that which is explica­torie and of good vse. Sufficient is the holy scripture it selfe, nei­ther may a man adde, or detract from it, a curse there is vpon those that so doe, yet none of all their persons are in danger thereof, whose reuerend, ancient, painful, godly labours haue béen imploi­ed in cōmentaries, expositions, sermons, catechisme, paraphrase, or the like, nor doe their commendable trauils detract from the sufficiencie of the scripture. Sufficient is a worde of [Page 87]truth deliuered by one honest man to another, yet anoth some­times is annexed, and neuer thought derogatorie to the truth be­ing so tendred, as it should bee. Sufficient is anoth to hinde a mā,Simiuor maior rom dixerit. yet more inuiolable, and harder vpon anie plea to be recalled, when a corporall ceremonie of lifting vppe the hand, or laying it on ye holy gospel is ioyned thereunto. Sufficient is a vow made in baptisme. For therein wee promise vnto God all things that are for his glory, our neighbours benefit, and our owne duety, yet if a man doe promise anie thing afresh, bending himselfe to, or from this or that, being the surderance of the glorie of God, & his own good, it is no way derogatorie from the former which he made, and therefore these termes of (impious addition) might haue well beene spared.

The like may be saide of other like thinges, not commended vnto vs by Christs institution.

As if other thinges added to, or after the sacraments, not commended vnto vs by Christ were impious additions for this coherence we note in the wordes by their necessarie dependance from the former. But wee haue cleared imposition of handes which was not by Christ his institution in yt sense as this obiecti­on intendeth, yet was alway practised by Christ & his Apostles & afterwards by apostolical men. And that other things, which our church approueth,Audini iam ex te confessio­ment fides tua quod credas in deum patrem, filium, et spiri­tum sanctums in hane igitur confessionem in tinge te in equam, vt, hoc signacule certus siste esse inser­tum Christe. vade in pace Brentius in ca­techis. de bapt. Sponsores Tert. debaptisme, not mētioned by Christs institutiō or impious addition, wee hold a speach that proceedeth from more spleene then truth. The manner of saying I baptise, is no forme of wordes, which our sauiour instituted, yet no impious addition to the sacrament, That it is not the expresse forme, which we can exactly inforce vpon Christs institution may appeare before, as also by M. Brentius, who in his catechisme approueth of the minister that shall say thus to a new comert comming to bap­tisme. I haue now heard of thee a confessiō of thy faith that thou beleeuest in God the father, God the son, God the ho­ly Ghost, & therfore into this confession I baptise thee into the water that by this seale thou maiest be sure that thou art grafted into Christ. Goe in peace. The hauing of God-fathers and Godmothers in baptisme is a thing not com­mended vnto vs by Christs institution, yet no impious [Page 88]addition: The ceremonie of dipping once or thrice in baptisme is that,Tertull. de coro milit. & ads uers Praream. Chrisost. bomil. 24. in Ioha. which the church hath vsed diuersly sometimes one way sometimes another: thrice at a time in, and before the daies of Tertullian, and Chrisostome, sometimes once, as now, because of the Arians and other hereticks, which did abuse that triple ac­tiō to signifie thrée natures of the 3. persons, where before it was intended by the church to signifie 3. persons in the Trinitie,Greg. lib 1 epist 41. ad Leand. concil. Toleta. 4. c. 5. Eusch histor. ec­cles. lib 7 cap. 20. and Christ his 3. daies abode in the graue. The giuing of a name (as wee tearme it a christian name) to the childe in baptisme is not commended vnto vs by Christ his institution yet wee hold it (as our church vseth herein) no impious addition. The cere­monies of diuing the whole bodie into the water, pausing vn­der the water and rising vppe againe from thence seemeth to bee an auncient rite,Piscator. Rom. 6.3. Beza. Ibid. whereunto the Apostle Romans 6. is thought to allude in the death of the old man, his buriall, and resurrection to newnesse of life. A signe added vnto baptisme (notwithstand­ing baptisme it selfe doth signifie so much) and neuer then called an impious addition, nor detracting from the sufficiencie of that holie sacrament, which hereby appeareth not essentiall, but changeable, because not in vse nowe with vs in our church by reason of the coldnesse of the countrie, as also the tender­nesse of our infants, with whom charitie and necessitie doe both well to dispence. Perk. armil. aurea. c. 32. These signes, actions, additions all signifi­cant vsed in the administration of baptisme, yet neuer to this houre (except wee onely this obiection) ministred iust cause of dislike, as being thought impious, or derogatorie from bap­tisme and the sufficiencie thereof. The like wee are to exempli­fie in the sacrament of the Lord his supper, which is (that wee may returne men their owne english) a signe, that Christ in­stituted in the Gospell to represent, and seale vppe vnto men Gods fauour, as also the friend shippe and loue. which should bee amongst vs, whereof it is a symbol and pledge. For 1. Cor 10. we that are many are one bread & one body because we are al pertakers of one bread, yet yt, which this signe instituted by christ doth represent and seale vnto vs,1. Cor. 10.17. Iustin, martyr. apolog. 2. the verie same representation was oftered to the mindes of the faithfull by a kisse when they [Page 89]saluted one another at the same time. For it was a symbol and significant signe of linking their affections and giuing like honor one to another,Non solum am; citia sed [...] symbolum. Bez 1. Cor. 16 20. & 2. Cor. 13. and so by consequent a note of Gods loue vnto them. Not of Christs institution, yet not therefore detracting from the sufficiencie of the Sacrament, nor an impious addi­tion. Many other instances we might adde, but this shall setue only for this time. Mutuall consent twixt couples maketh mari­age, specially solemnized in publicke and witnessed by the con­gregation, & sanctified by the Minister his holy benediction, yet the ceremonie of the Ring is added hereunto by the Church, which is so farre from being impious as that Master Bucer, and Master Viret (a man ignorant of our controuersies now on foote) doth allow the vse thereof.

This ceremonie is added but not in the administration of Baptisme, or the Lords Supper, which are the Sacraments we speake of.

So likewise imposition of hands is not in the administra­tion of either Sacrament, and therefore the instance, which we bring is pertinent inough to the purpose wherfore alleadged, and sutable to the obiection before vrged, where these words are. The like may be said (namely that they are impious additions, what are not commended by Christ his institution. But to conclude our answere to this straine, and to returne a necessarie obserua­tion vpon this point. The termes in the former obiection preten­ding to open the nature of both Sacraments in full sufficiencie, are themselues vnsufficient and defectiue. For to call the Ele­ments (instituted by Christ) of water in Baptisme, and of bread and wine in the Eucharist representations, which offer to our minds, &c. Or such as represent speciall graces, as if their seale were to represent, and make some faire shew, we hold no defi­nition, nor sound explanation of a Sacrament. For séeing they doe exhibit and offer grace, seeing they are very true substan­ces, not qualities, and therefore not representations, seeing they are effectuall instruments of sauing grace vnto Gods children, yea more then all this, surely more would haue beene added, and not thus rawly calling them representations, & doubling that one word, as if therein lay the strength, dignitie, and excellencie [Page 90]of a Sacrament. Againe, this clause is doubtfull where it is s [...] (to bring in, or to approue by subscription the bringing in of other signes, &c.) (other signes) if they meane, such as thrust foorth those, which Christ hath instituted, and will needs supply their place, or (other signes) if they meane of like neces­sitie vse or validitie, equaling them to the Sacraments which Christ hath instituted, we confesse to bring in such signes were to detract from Christ his institution, but otherwise as tokens from man to man, yea some of them through prayer in the spirit as certificates of Gods grace and fauour, we hold no way dero­gatorie at, or after administration of the Sacraments.

In the prayer the Bishop saith After the example of the Apostles we haue laid on our hands. This is no true imitation.

It is, and therefore a true spéech, For they and the apo­stolicall Churches did it, alway ioyning prayer with [...]. A cere­monie it was vsed after Baptisme vpon diuerse considerations, but alway for farder strengthning the partie, whether Baptized, or to be ordained. And if comparisons were needefull. There is reason to image of the two, yoong children (anone after they haue beene entred in the principles of our holy faith) haue more neede of this after-helpe to put them in minde of the power of Bap­tisme, and to worke a remembrance thereof more effectuall in their harts and memories.

They had warrant, the Bishops haue none.

In this point, Apostolicall practise is Episcopall warrant. What expresse word in Scripture for all Churches both Pri­mitiue and since, the same is for our Churches (at this day) with whom the ceremonie is vsed, then to translate it from the sacri­fices of the Law now to deriue it ouer from those times to vs. This fashion of imposition of hands the Church (saith Austin speaking of the custome continued vnto his daies) re­taineth in her Prelats. Hune morem impositionis [...] t [...]s [...] ­ [...]s prapositise­t [...]m [...]u [...] ser­ [...]at. August. And the reason is manyfold, why they rather, then other Ministers that Baptised the children.

  • 1. Because Philip that baptized did not impose hands but Iohn [Page 91]and Peter did.
  • 2. Because all ages since Christ held a Bishop superior to an ordinarie Minister in his Diocesse, for without all contradiction the lesse is blessed of the greater.
    Heb. 7.7.
  • 3. They ra­ther then others in honour to their prelacie and place as Ierom witnesseth.
  • 4. Because the parochiall Minister should not be thought a partiall Minister ouer those whom he baptized.
  • 5. For greater grace, and reuerence to the procéedings countenanced by one whose granitie, yeares, and authoritie much preuaileth in such occasions.
  • 6. For auoyding of heresie, schisme, and the like.

Lastly, for that the Bishop might be an arbiter twirt the Pa­rishioners and their Minister in praising, or dispraising, accor­dingly as vpon examination he found the youth and their friends had taken care for watring those buds with vertuous educati­on, & nurtured them vp in the knowledge of the articles of saith, and all such necessarie points as well beséeme a good Christian to his soules health. These and the like in histories seeme to be the cause why Bishops laid on their hands, and prayed ouer children baptized, that could giue account of the hope that was in them. A point duely to be remembred, because some take ex­ception against the Papist herein, yet against our Church iust­ly they cannot. For we preferre it not before Baptisme, but Baptisme before it: We make not alike necessitie of the one as of the other. For that may be deferd without any detriment to the childe, till be come to more yeares, Baptisme we hould not arbitrarie, nor (hauing conuenient meanes and time) doe we thinke meete it should be long deferd. Euery lawfull Mini­ster fitteth for Baptisme, but not euery one so fit for imposi­tion of hands: that a holy Sacrament of Christ his owne institution, and by him commanded: this a reuerent ceremony, and signe onely, though not expresly commanded in Gods word, yet laudably practised by Christ, by his Apostles, and apo­stolicall men which we doe euen for this cause imbrace, as com­mendable and expedient, alway professing the necessitie, dignity, and excellencie of Baptisme aboue it, because euery approo­ued Minister is vsed in that, and not in this, which argueth the worthinesse of the Sacrament, be the Minister of superior or inferior note. Whereas in this other ceremonie it is not so. For though Philip did Baptize, yet Iohn and Peter did lay [Page 92]on hands,Ipsique adhib [...] ­ta impositione manuuman alla suit confirman di [...]quanquam ipsam manuū impositionem putamus libera obseruationis esse, vt cuius exemplum qui­dem Apostolicū extet, non auté praeceptum Christs. Piscat▪ in Heb. 6.2. Ad precationē pro illes pueris sine superstitione adhibers posset impositio manu um. Nec inanis esset e [...] preca­tio. Nititur enim promissi­onibus de dono perseuerantiae & gratia con­firmationis. Chemnit, de con firm. p. 69. De exhortatio­ne et [...]am ad per seuerantiam & de confirmatione per verbū in semel suscep­ta doctrina & fide extant Apostolicae eccle sia exempla. Act. 14.15. & 18. Ibid. not derogating from what Philip did, nor extolling their confirmation aboue his Baptisme, notwithstanding that they were superiour to him in place and preheminence. Can our Church then be thought to doe without warrant, when it doth but as it hath the first and following Churches for an example? So Piscator obserueth, that when children haue been taught the doctrine of repentance and faith, they are to make pro­fession thereof, and then to be confirmed by imposition of hands. Although we thinke the very laying on of hands, to be a point of free obseruation, as hauing the Apostles ex­ample for a president, though not any expresse commaun­dement from Christ. Then the Apostles fact being an example, & this done after it, no such vntruth is maintained as some thinke in saying. After the example of the Apostles we haue laid on our hands, &c. Chemnitius writeth thus vnto prayer ouer the child to be confirmed, imposition of hands may be vsed without superstition. And that prayer cannot be in vaine. For it relieth on promises, concerning the gift of perseuerance, and the grace of confirmation. This rite (saith he) would bring much profit to the edefying of youth, and of the whole Church, and were also agreeing to Scripture and purer antiquitie. For in the Apostolicall laying on of hands was a triall of doctrine and profession of saith. Act. 19. and of exhortation to perseuerance, and of confirmation by the word in the doctrine and faith. Exam­ples of the Apostolicall Church are extant, Act. 14.15. & 18. Which being so, witnesseth in their iudgement whom we cannot thinke partiall in this behalfe, that the phrase, which our Booke vseth (after the example of the Apostles, &c.) is a phrase irreprouable.

The Apostles laid on hands and gaue gifts.

Sainct Austin writing of Simon Magus seeing the holy Ghost was giuen by laying on of hands, noteth, that the A­postles did not themselues giue it, but it was giuen, they praying and calling vpon God. For they did pray that it might come vpon them, on whom they laide hands, but themselues did not giue it. Non quia ipsi dabant, sed quia ipsisorantibus datusest. August. in Ioh, euang: tract. 6. Orabant, quippè vt veniret in [...]s, &c. Idem de Trimitate, lib. 15. cap. 26.

The Bishop layeth on hands, but giueth [...] gifts.

Those gifts were signes fitting the time. Signa erant tē­port opport [...]a, opertebat en [...] ita significari Ibid. Significatum est & tran [...]t [...] quid [...]dò quibus imponi­tur manus vt accipiant spiri­tum sanctum hoc expectatur vt l [...]ngui [...] le­quantur? Ibid. It a peruerso corde aliquis ves­trum fuit vt doceret, non ac­ceperunt? &c. Interroget cor suum &c. Id. tract. 6. in epest Iohan. Sed inuisibiliter & late [...]tur in­telligitur per vinculum pacis eorum cordibus diuma charitas inspirari. Id. lib 3. de bapt. c. 16 For so must sig­nification be giuen by the holy Ghost in all languages, because the Gospell of God was to run through the whole world in al languages, so much was signified, but is past and gone. Is it now expected that so many speake with toongs, as haue hands laid on them to receiue the holy Ghost? or when we haue laid hands on children, doth euery one at­tend, whether they speake with toonges, and when he hath seene they speake not with toonges, hath any of you beene so frowardly bent to say, they receaued not the holy Ghost? &c. Since therefore by such kinde of miracles there is not now that witnesse of the presence of the holy Ghost, whence it is, and how a man may know whether be loue his brother, Let him see and try himselfe in the sight of God, let him sée, if there be in him the loue of peace and vnities, the loue of the Church, &c. Which whole discourse verbatim, word for word rendred by that Father is more plainly to like purpose laid open, else where writing of Baptisme against the Donatist. The holy Ghost is not now giuen in temporall, and sensible mi­racles by laying on of hands as heretofore, &c. But inui­sibly and secretly, loue is knowne to be inspired in their hearts through the bond of peace. The substance of which answere so often handled by that Father implieth Imposition of handes with prayer, was vsed not onely for miraculous gifts, but also for confirmation and strengthning of their saith, which very same marke our Church aimeth at in those, on whom hands are laid, though former extraordinary graces long since discontinued. So in effect answereth. Doctor Fulke in his defence of our translation against the Rhemists, namely,Doct. Fulk. Act. 8.17.6.7. that how euer impo­sition of hands, by which Simon Magus saw the holy Ghost was giuen, induced no longer, then the miraculous gifts, as vnction with oyle named by Saint Iames: yet another kind of imposition of hands, mentioned Heb. 6. is, and may be in perpetuall vse, &c. And where the Rhemists charge vs to make no more of it, or the Apostles fact, but as of a doctrine, institu­tion, [Page 94]or exhortation to continue in the faith receiued. Doctor Fulke answereth it is false. For we acknowledge (faith he) Im­position of handes with prayer, that they which were so taught, instructed, and exhorted might receiue strength of Gods spirit so to continue. And where those accusers lay to our charge that there are among vs, which put the baptized comming to yeares of discretion to their owne choice, whether they will continue Christians or no, he vtterly denieth that im­putation, adding hereunto in our Churches name, that they are required to make comfession from their owne mouth of the same articles,In primitiua ecclesia, qui ex paganismo in Christianismū &c Innocent. Gentilit [...]n exā concil. Trid. lib. 2. sess. 7.6.4. pag. 83. Illis manus im­ponebantur ab episcopo deum orante, &c. Ibid. Hoc denique sed seriùs sacramē tum appellatū est, sed a primi­tiua ecclesia cō firmatio simpli­citer dicebatur. Ibid. and performe by themselues, what others promised for them. Then afterwards with these words be shuts vp his sen­tence: finally that which the Scripture telleth vs of prayers, imposition of hands, of the holy Ghost, of grace, and vertue from aboue we acknowledge, as well as instruction. Gentile­tus in his examination of the councell of Trent handleth the ar­gument thus. In Baptisme this ceremonie was retained in ad­mitting two sorts of persons, one borne of vnbeleeuing, the other of beleeuing parents. Those of vnbeléeuing first Cate­chized in the word, conuerts from Paganisme, able to yéeld good reason for maintenance of the true Faith, were by Baptisme ad­mitted into the fellowship of Christ his visible Church, the other borne of beléeuing parents (and so in the couenant) were first baptized, and then after growing vp to yeares of maturitie, were confirmed by the Bishop with prayer, &c. In the ende this was called a Sacrament, but by the Primitiue Church plain­ly and simply Confirmation.

There is no commandement in Gods word for this imposition of hands.

We answere hereunto as Master Zanchius doth of this ce­remonie in ordination.Scio quidem nō extare praceptū hac de re, inte­rim exempla Apostolorum, & veteris ecclesia vellem pluris astimari, imo [...] deberent nobis esse instar diuina legit. Zanch. in 4. pracep. c. 19 pag. 716. Sciamus enim huius carimonia originem fluxisse ab Apostolis & ab illis authoribus institutam fuisse vt esset so­lenni [...] precands ritus, &c. Marlorat. in Heb. 6.3. I know it well (saith he) yet in the meane while I could wish the examples of the Apostles, and the an­cient Church to be of more account & indeede they should be a diuine rule vnto vs. Would they so were as he well aduer­tiseth they should be. For we may, or must know that the [Page 95]originall of this ceremonie [...]ame from the Apostles and was ordained by them the Authors, to be a solemne rite of prayer. Quorsum enim eadem doctrina &c nisi quia infantes, &c Vt non aliud re staret quào [...] illis manum imponere, &c. For to what end should the same doctrine be called in some the doctrine of Baptisme, in other some a doctrine of imposition of hands, but because infants ha­uing receiued baptisme were instructed in the faith, so as nothing remayned but to lay hands vpon them? This in­struction in the faith was point after point a graue declaration how, why, into what, the little one was baptized, what ye blessed Trinitie gaue and sealed vp, how a couenant of grace was made, and a renouncing of Satan with promise of obedience.Secundum fore mulam Cate­chismi quam tune habebant certam & cō­munem. Cal. in stitut. 4. c. 19.4 Magistri Can teches. 2. The childe being prefented by the parents or friends did openly make confession of his faith according to a set Catechisme in those times. For there were Masters, as Chemnitius obserueth, whose part it was, to sée, that infants were taught, as soone as they became capable of godly information. 3. If in any thing any one of them doubted, or had béene carruptly taught (for there were heretickes sometimes Nouatians and Arrians, &c. that did seduce) he was better informed, and there publikely did dis­claime all such false doctrines and heresies. 4. If he did answere right, then followed an open protestation solemnely vndertaken to perseuere, & maintaine that doctrine which he protest. 5. This promise and vow being made the Bishop offered vp prayers to God in his behalfe, that he might continue in that faith, and in­crease in all other graces of God his spirit.Consecrare de [...] & illius gratia Zanch. in 4. prae cep. c. 19. Tradere illis ius vt inter re­liquos reciperē­tur Ibid. Bonum auctū & confirmatēper impositionū manuum Ibid. Quo (episcopa­lis) actio, quā, alioqui grants sanct aque merite esse debebar, plus reuerentia haberet ac diguitatis carimonia adhibebatur manuum impositionis. Cal. instit. lib 4. c. 19.4. Unto which prayer then made, imposition of hands was ioyned, whose vse was part­ly to consecrate to God and to his grace, so did the Hebrewes their beasts in the law when they laid hands vpon their sacrifice, 2. To giue thē right to be receiued among ye rest of the children; so Iacob laid his hands on Ephraim and Manasses. 3. For confir­ming the graces of Gods spirit in thē, namely that the good &c. might be augmented and confirmed by imposition of hands. 4. Conote that the Lord tooke thē into his protection, to win reuerēce (as M. Caluin noteth) to that graue holy actiō of the Bishops, imposition of hands was vsed, that it might haue the more reuerence and dignitie. For more testimonies [Page 96]we might heape vp, of Hessusius, Melancthon, Herbrand, Bucer, Caluin, &c. But we will content ourselues with the two last. Master Bucer, vpon the 4. to the Ephesians. The signe of imposition of handes Bishops onely did giue, and that not without reason. For whether the couenant of the Lord is to be confirmed to those that are Baptized, or whether they are to be reconciled, that haue grieuously offended, or whether the Mini­sters of the Church are to be ordained, all these ministeries doe best become those, to whom the chiefe care is committed. Ma­ster Caluin in his institutions and other treatises doth greatly commend it,Talem laudo. Ibid. Eiusmodiritum vbique institu­tum merito op­taremus. Id. ve ra eccl. reform. pag. 459. inter opus. and wisheth the restoring of the same. What impregnable necessities commanded it forth of some Churches we know not, but the wisedome of our Church yet retaineth it, and we may rather be condemned for neglect of it, then blamed for the vse.

All reformed Churches speake against confirmation.

Denied it is not, but euery one of these whose names we haue cited, speake against confirmation, as doth also the Church of wittenberg calling it a vaine, Popish, superstitions ceremony, and well may they so doe, nor let our Church finde any fauor, doe we maintaine confirmation to be a Sacrament?

  • 2. Or de­tract we from Baptisme to giue vnto it?
  • 3. Or make we vncti­on a part thereof?
    Consigno te sig no crucis & cō­firmo te chrys­mate salutis &c.
  • 4. Or giue we it preheminence aboue Bap­tisme?
  • 5. Or make we the essentiall forme to be the holy Chrisme, (as some call it) of saluation?
  • 6. Or teach we that it doth confer grace?
  • 7. Or doe we vse balme? &c.
  • 8. Or pussing ouer a cruze salute it with all hasle holy Chrisme?
  • 9. Or put we the child to kisse the Pax?
  • 10. Or, in stéed of laying on of hands giue it a pat with the thumb, and then a blow on the chéeke?
  • 11. Or tye a rag about the forehead?
  • 12. Or pretend to confirme it being a child but seuen daies old?

If these, or any of these, we be guiltie of, we hartily giue them thanks that reproue But the world knoweth, so far as our name is heard of, euen therefore are we traduced by our open enemy abroad, because we omit all these things. What then shall we forgoe all patience? Our hope is, when our Countriemen know the sinceritie of our defence, and how farre approoued of by other Churches, they will slake their itching heate against vs in this argument.

Chap. 12.
In the Rubricke of the Communion at the entrance of the people to the Lords boord, the title of the confes­sion hath this. Then shall this generall confession be made in the name of all those, that are minded to re­ceiue the holy communion, either be one of them, or els by one of the ministers, or by the priest him­selfe, all kneeling humblie vpon their knees. These wordes were excepted against by worde of mouth, and this reason giuen for dislike. The worde of God, alloweth not a woman or any other person beside the minister to speake in the church 1. Cor. 14.34. This Rubricke admitteth any one of the communicants to make the confession, therefore not to be allowed nor subscribed vnto.

REply by personall and reall argument.Quoad hominē & quoad rem personall for the day before, at what time this conference was had, a minister be­ing conuented did confesse at the mariage of his daughter, hee re­quired hir to take the communi­on booke, which shee did accor­dingly and without anie spiritual guide to informe hir (contrarie to our church order set downe) hold­ing the booke in hir hand, did publicklie and audiblie read the wordes, wherein hir consent is required. Which noueltie pleased the father so well, as he would needes aske his parishi­oners, whither that were not far better, then the other fashion of pronouncing them after the minister, hee reading the wordes, and directing the couples by them. So as if the obiection here [Page 98]made haue strength, it mightily ouermatcheth this practise of some one, who hath fellowshippe in other points of opposition a­gainst our ecclesiasticall canons and order. The reall answer to purpose was, and is thus. First none could giue instance that any other did it but the minister, the rest of the congregation pronoūcing that generall confession, word for word after him. But if so it were (as the booke to their vnderstanding pretends a libertie, yet no offence at all for any one of the congregation publickely to read an inditement drawne against his owne soule. For so that confession is, wherein the people are deepely ingaged. Where it handling the kay of opening the kingdome of God by the mini­strie of his word, that the Rubricke should say This sentence of absolution be pronounced by man or woman, or anie one of the Communicants, then were iust cause to be taken against it. But the truth is, the booke wisely prouideth that the priest or Bishop being present shall vpon confession first made, turn­ing himselfe to the people say &c. Well knowne it is that in the vniuersities, our colledges, & schooles of learning appoint in time of diuine seruice, certaine choristers or scholers to reade chap. say praiers, sing the letanie, and such like. All which so done by such, is performed all that while by other then profest ministers, that haue taken orders. As for the inforced conclusion (That we per­mit weomen to speake openlie) proueth no such thing: second­ly did it; No such aduantage. For weomen are to speake iointlie with the whole congregation whereof they are a part, or els how shall they sing Psalmes, and seueral alone by themselues, as oc­casion may bee offred, whither at the lauer of regeneration when they became sureties and Godmothers for little ones then to be baptised, or to make answer at the solenmization of mariage, when as their husbands for their part promise to take them to wiues, and they againe in like words say asmuch on their owne behalfe audibly, and aloud, that the rest of the congregation may witnesse the publicke vow each of them make to one another. Wherefore it cannot bee thought scandalous, if neede so require, that a confession bee made in the name of all those that receiue the holy communion, either by one of them (as this obiection wil needes haue it thought) man or woman, or else by any of the mi­nisters. For as it appeareth in storie the manner was, that [Page 99]weomen hauing publickely offended, the church required publick proose of their vnfained repentance, both by word and deed. This Irenaeus witnesseth Certaine weomen seduced,Mulieres quae­dam à Marco haretico seductae & corrupta cū conuertebantur in manifesto faciebant [...] plāgentes & lamentantes corruptelam. Irenae. lib. 1. c. 9 Chemnit. exam 2. part. titul. de confes. Euseb. lib. 6. c. 43. Nouel constitut 3. vt determi­natus sit nume [...] rus Clericorum. & corrupted by one Marke an heriticke, and afterwards conuerted did manifest­ly publish their confession weeping and bewailing their error, that they were so abused. The like course was kept with diuerse others who (notwithstanding priuate persons) made a publicke confession of their sins in their owne name and behalfe. And whereas any one of the ministers is named (beside the priest) wée must know that many particular congregations had, as some churches yet haue in supply 2.3. yea more that did attend their publicke function till such time as they were called forth to reside in some speciall charge. Therefore person, vicar, curate, yea ma­ny more then al these in greater churches Cathedral, and the like as in the citie of Rome vnder one Bishop, 46. presbiters, 7. dea­cons, beside many other inferior helpers for many seueral duetys so at Constantinople 60. priests, 100. Deacons &c. to reade, sing, expound, and to make supplie in the offices of prayer, confes­sion, &c, which is the very cause here challenged in this place: now in regard of these occasions before specified, that men and weo­men did, as also for that ample supplie was and is in some chur­ches, the booke offereth it in these termes. This generall con­fession shalbe made either by any one of them that com­municate, or by one of the ministers. 1. Cor. 14.34. As for the scripture (that suffreth not weomen to speake) must bee thought not to exlude them from all manner of speaking, namelie singing of Psalmes, praying with the congregatiō, or publickly confessing their sins, but debarreth them onely the ecclesiasticall function of preaching, which yet is not vtterly forbidden.Talis necessitas potest accidere qua mulieris vocem requirat. Cal. Ibid. For some such necessitie may fall out (saieth Maister Caluin) though not ordi­narily, which may require a womans voice & vtterance. And diuerse examples might be alledged for the equitie of such their humble, penitent, submssiue publicke, seuerall confessions. But we content our selues with this for this time.

Chap. 13.
In the last Rubricke of the communion. Note that euery practitioner shall communicate at the least 3. times in the yeare, of which easter to be one, and shall also receiue the sacraments and other rites according to the order in this booke appointed.

THat is, Hee shall communicate to and with the Saints (for communicating is twofold in scripture) to them by way of releefe, with them in prayer thanksgi­uing & other holie duties so often as oc­casion is ministred. And for feare hée will slip his necke out of this yoke, or may by some vrgent occasions be drawn away, he is to note that at the least 3. times in the yeare, of which Easter to be one, when also he shall receiue the sacra­ments and other rites,The ministra­tion of Baptis. whither for himselfe or his little ones. For baptisme was of old administred at Easter and Whitson­tide, as the booke sheweth in another Rubricke in the page fol­lowing.

The Rubricke speaketh in the plurall number. Shall also receiue the sacraments.

It doth, but either it taketh the word (sacraments) properly, or at large. [...] Math. 12.1. [...] Luc. 6.1. [...] Ioh 6 45. Synecdoche in­tegri P [...]scator indefinitè loqus solet vulgus. Beza. For so the word sacrament may be taken. Properly there are but two, and in that construction it beareth this sense. He shall also receiue the sacraments that is he shall also re­ceiue one of the sacraments. Like vnto that speach of the 'uan­gelist Math. 12. Iesus went on the sabboths, through the corne which S. Luke rendreth in the singular number on the sab­both the second after the first, so this, the sacraments, namely ye second after the first or like vnto that Ioh, 6.45. a sentence writtē in the prophets that is one of the prophets namely Esay. For the vulgar people vse thus to speake indefinitlie. After which manner Maister Zanchius writting of the Eucharist receiued by a man of vnderstanding able to distinguish [Page 101]twixt the figure and the thing signi [...]ed, which [...] by children. Sacraments (saith hee) are misteries whereunto none are admitted, Sacramēta sunt mysteria, ad qua non admit­tunt [...]r, nisi qui f [...]e pradits re­lationes possin [...] intelligere dis­cernerequ [...] sig­ [...] a resigna [...] ­ta Zanch, de cult [...] deiexter. pag 329. colū. [...]. but such as indued with faith can vn­derstand and discerne the signe from the thing signified. Where this word sacraments vndersto [...] of the Lords supper, for of that hee intreatesh must needes be taken for one of the sacraments. Secondly this worde sacraments is taken a [...] large for rites, as the terme accompanying doth well imply: He shall also receiue the sacraments and rites, as appeareth in another Rubricke, where it is said [...] by the holie sacraments of his bodie and blood that is the consecrated bread and wine. As for the wrong conclusion (which men doe wrest vpon those wordes) followeth not at all, but rather the contrarie, as may appeare by these two arguments.

  • 1. The sacraments and rites, which the Communion booke, appointeth, and no other a pa­rishioner is to receiue. But [...]ore then, two sacraments the communion booke appointeth [...]t, and therefore a parishio­ner is not inioined to receiue more.
  • 2. the placing of the words necessarilie inforce asmuch. Not that euery parishioner shal com­municate and also receiue the sacraments and other rites. For had the booke meant other sacraments as of pennance. con­firmation &c.

Hee would haue set them in this order. Not that euerie parishioner shall receiue the sacraments, and other rites, and shall also communicate. Because in a popish sense, parishoners are first brought to eareshrift and then after haue­ing done pennance &c. They are suffred to communicate. But the contrarie order is here set downe, and therefore must needs, and doth, intreat a contrarie interpretation.

In the second exhortation to the Communion which sometimes is to be saide at the discretion of the Curat there are these wordes. Our sauiour Christ not onely to dye for vs but also to bee our spirituall food and sustenance as it is declared vnto vs aswell by Gods word, as by the holy sacraments of his blessed bodie and blood. Here the booke stileth it by the name of sacraments, where it should not so bee, but rather by the holy sacrament of his body and blood &c.

This obiection may wel serue for an argument, that the book [Page 102]meaneth by the word sacraments, Baptism tru [...] tum interior [...]s quo Chr [...]stus nos speritu sācto baptizat, & igne, tum exte­rioris▪ &c. Iun. parallel. lib. 3. c. 6. in Heb. Baptismos plu­rali numero no min [...]t solennes ritut & states. baptizandi des es. Cal. Heb. 6, 2 Baptisma tum meminit plurali numero, non quod iteratus vnquam, sed sed quod plures Catechumini so lerēt ad baptis. conuenire. Beza. Ibid. [...] Vna nob [...]s et illi [...] fides, vnus Deus, idem Christus, eadē spes, eadem la­uacra sacramē­ta.! Tertull. de velan. virg. c. 2. Apostolica tra [...]itio est qua intoto mundo pra dicatur vt baptismi sacramenta. Hieron in 2. Thes. 2. Sensus est Apo­stolicam tradi­tionem nihil a­liud esse, quam doctrinam Apostolorum toti ecclesia traditam et sacras res ex poneutem quibus per baptismum initiati sunt. Iunius contra Belarm. de Ro. Pontif. lib. 4. c. 4: 2. parts, which make but d [...] yet are two parts, namely the [...]dy and blood answertable to the outward elements, which are like 2. eyes though but one sight. One signe alone is called: sacrament how much more being more may they bee called sacraments. If so: why not then the rather at what time the thing signified is implyed there [...]▪ being as the other was bread and wine, to this in a sacramentall relation the body and blood of our Lord Iesus. An argument to proue so much may be this, by way of more then probable conse­quēt. If the holy Ghost speaking of baptisme (which is but one) calleth it baptismes as more, either because outward & inward, so M. Iunius interpreteth it, that is the element & the thing signi­fied which numbred seuerallie are two, or because of the solemne set dayes ordained in the primitiue church for baptisme, as M. Caluin renders it, or because many striplings nouices in the faith d [...] meet together at one time as M. Beza thinketh, then may this also though but one yet bee multiplyed for number in the same sense, because as then many were baptised at one time, and therefore baptismes so one cōmunicating many times it may bee called sacraments. A speech somewhat vnusuall, yet not vn­true. Baptisme is but one saieth S. Paul, yet in the language of aunciēt fathers as Tertullian and S. Ierom, and others it is not strange to say the sacraments of baptisme. Tertullian saieth, we & they haue one faith, one God, yt same Christ, the same hope, the same sacraments of the lauer of baptisme. S. Ierom thus. An A­postolicall traditiō it is, which is published in ye whole world, as ye sacraments of baptisme. The meaning of which word (saieth M. Iunius) is that an Apostolicall tradition is nothing els, but ye doctrine of the Apostles deliuered to the whole church, and exposi­ding the holie things, whereby in baptisme wee are entred into ye church. Which spéech of Ieroms M. Iunius condemneth not, but niterpreteth The sacramēts of baptisme for holy things & rites as our communion booke there interprets it. Wherefore con­tracting these before mentioned into one briefe, as some doe by way of question who demaund thus.

Whither according to the word of God a man hauing been once bap­tised and communicating 3. times a yeare there be any other sacra­ments to be receiued?

Wee answer:1. Cor. 15.5. Act. 1.26. This question (as commonly all such inter [...]g [...] tiues) made thus c [...]gly, is but a snare set to [...]gle a reply. For examples [...]ake: Wée read in 1. Corinth. 15. that Christ was seene of the 12. Where as in the first of the Acts there were but eleuen, for Iudas had hung himselfe. Whereupon with a frame of words after the forme of the demaund here prefixed, wée may stile our question thus. Whither according to the word of God Iudas hauing hung himselfe, & therefor but 11. it may be said there were anie other to be reckoned then at that time for a 12. No diffe­rence at all in the scruple occasioned. For in what termes that is proposed, so may wee tender this, but not without danger and therefore such questions must be cast in a new mould, & be made in some other forme and fashion then this is here. Els wee shall not onely indanger the booke of common prayer, but euen by the like choplogick (at vnawares peraduenture) make worke for Atheists & their reprobate contradictions. Hoping therefore that men desire to be satisfied, and not wrangling at any hand multiplyed, our conclusion is thus. Wee answer. A man hauing beene once baptised and communicating 3. times in a yeare, hath no other sacraments to receiue but the Lord his supper, which is called sacraments because it is one of the sacraments, as also because a man co [...]tratech often, as also because there are many cōmunicants wc receiue with him, as also because of the se­uerall elements bread and wine, as also because of the seuerall partes signified by them, as also the sacramentall rites annexed to them. For all which respects though but vnum totale, one intire thing, yet as hath beene saide in the language of 1400. yeares agoe and now s [...]nc [...] in the communion booke called sacra­ments in these wordes: He shall also receiue the sacraments, and other rites. And agaiue. The sacraments of the bodie, blood &c.

By other rites is thought to insinuate ashes, holie water, the kissing of the pax, and such other like rites vsed in poperie.

Not so, but other rites according to the order in the book prescribed, for so the expresse words are of the Rubricke, and therefore [Page 104]seing both by sa [...] [...] practise the contrarie is required, what rea­son haue th [...]n to wrong our church thus: (Other rites a man must receiue according to the order in the booke prescri­bed) namely bread and not a wafer cake, leauened not vnleaue­ned, onely wine alone for the other element, and not wine ming­led with water, in the morning and not after supper, kneeling and so forth, for this order our church followeth. But thus much be spoken of both these Rubricks.

Chap 14. The Catechisme of the booke.
What is required in persons to be baptised? (Answer) Faith and repentance. These are the wordes of the Catechisme, as it is inlarged in the cōmunion booke since it hath been reuiewed. But this is more then God in his word requireth. For children can haue no faith Rom. 10. Faith cometh by hearing, and hear­ing by preaching.

INderde:Part. 1. c. 30. p. 173. Ipsa baptismi actio est fides professio. Aug. de precat. merit & remiss. cap. 27. Idem epist. 57. ad Dardanum. Nemo mibi di­cat quod non habes fidem, cui mater impertit suam inuoluens illam sacramēto quousque ido neus fiat proprio assensu euolutā purāque recipe­re. Berna serm. 66. in Cantica. if children can haue no faith as the words in the obiection plainely say, then is it true that faith & repentance are not to be required. But wherefore haue they baptisme if faith and repentance may not be said to be required. Is not baptisme the sacrament of faith and repentance? Children (as hath beene shewd) haue no actuall faith but yet (as S. Austin well saieth) the verie action of baptisme is in some sort a pro­fession of faith. Againe in another place. God dwelling in children though they know him not, when he dwelleth not in elder folkes, that know him. And S. Bernard stirred at such speches as now are on foote. Let none tel mee that a child hath no faith, to whom the mother imparteth her own, ap­plying it and inrowling it in the sacrament, till such time as by it own kin [...] assent, it become fit to receiue it open and plaine. But more of this in the words following.

Why are children baptized not being able to performe these that is, faith and repentance (Answ.) In the Catechisme. They doe per­forme it by their Sureties. This is most absurd, and against the word, that one man shall beleeue for another, and one repent for another. The iust shall liue by his owne faith, and euery sinner must repent for his owne sinne.

Neither absurd, nor against the word. But when proofe wanteth, or draweth low, then let euery arrow of the quiuer [...]e: Absurd, most absurd, and can more be added to aggrauate their accusation? These may be degrees of comparison in bad English, but neither one, nor other of them that good degree, which Saint Pauls Minister should get vnto him. The places in Abacuk and Rom. 1.17. speake of actuall faith, by which the iust liue, but not of that which the Catechisme intendeth, namely the spirit of faith, the Sacrament of faith, and that which is in steed and supply of faith working by loue: the latter quo­tation of Scripture speaketh of such as are come to yeares and can distingnish twixt the right hand and the left, which children neither doo nor through imperfection of age can they. Let such Texts be vrged against them whom it may concerne, against vs it needeth not. For as it is euery ones owne life a man lives, so we confesse it is euery ones proper faith which iustifieth. But that is no hinderance to a child, that liueth by his mother while it is in the wombe, nor any let to a babe, with whom the Church tra­naileth in birth.Heming postil. in Math. 9. in Dominic. 19. post Trinitar. Act. 27.24. Anothers faith benefiteth euen an Infidell and that very much, we say not immediately to his iustification, de­mission of sinne, and saluation, but yet in his preseruation from danger, as it did those whom God gaue Paul in his voyage. Yea it helpeth much to obtaine faith, that howsoeuer not now, yet hereafter the partie, we pray for, may beleeue. Which faith obtained at the humble request which we make (like that of the Palsie man his friends) may so farre iustifie,Si S. Stephanus, sic non orasset, ecclesia [...] non haberes August. serm, de Stephan. as remission of sinnes and eternall life will certainely follow. Thus Saint Austin and other of the Fathers, take that Paul was conuer­ted at the prayer of Stephen. For if holy Stephen had not thus prayed, the Church should not haue had Paul a conuert. [Page 106]And it is manifest (saith that good Father) that God giueth men in their prayer things to be giuen as the beginnings & entrance of faith and that he prepareth for others (not vn­lesse they pray) perseuerance and constancie to the ende. Cōst at deum da re alia danda non or antibus sicut onitium fidei, alia non [...]isi or antibus praeparasse, sicut vsque in fine [...] perseuer antiā Id. de bon [...] per seueran. lib. 2. c. 16. Thus farre Saint Austin. We all must and doe confesse no man is wise by another man his wisedome, yet another man his wis­dome helps to put one into the way of knowledge and vnder­standing. So thinke we of another mans saith whether for chil­dren newly baptized, or olde folkes that are not conuerted, if so they belong vnto God. They whose leysure is more then the running hand of a ready writer permits, may haue recourse in this wise to the auncient and late Diuines. Ambrose vpon Saint Luke. If thou art somewhat doubtfull of pardon, for thine owne sinnes, Si granium pec catorum doffi­dis veniam, ad hibe precatorē, adhibe ecclesiā qua pro te prece tur Ambros. lib 5. in Luc. c. 5. Intelligitur si­mul referrs & ad portantes es ad cū qui porta batur. Chr [...]sost. vide quantum vale at apud De um fides pro­pria, apud quē sic valuit alie­navt intus & exera curares bom [...]em Glos. ordin. Hoc verè dixe­rim interueni­ente piorū parē tum fide fieri vs nats vel nas [...]ituri in fātes sancti sint idest in f [...]dere cense antur ac pr [...]inde seruētur. Bez. Que­stion [...] & respons. part. 2. pag. 68. Non negamus, quin baptismus fidem requirat sed non qualis requiritur in c [...]na. Fidesenim relationem semper ad dei promiss [...]em habes. Er [...]. etc. Bez. re­f [...]t errorum Micha, Ser [...]et. pag. 829. take others to beg for thee. Saint Chri­sostome vpon these words Christ seeing their saith, Math. 9.2. referreth it not onely to those that bare the sicke man, but vnto him also that was borne. The ordinarie glosse. See how much ones owne faith auaileth with God, that anothers so much preuaileth, that both inwardly and outwardly a man is healed. Our late writers as Hemingius in the place quoted afore, and Caluin vpon the ninth of Mathew giue the like note. This may I truely say (the words are Master Be­zaes) The faith of the Godly parents entring betweene, it cometh to passe that infants borne or to be borne are holy (that is) reckoned in the couenant & therfore saued. Which answere of his vpon some occasion of dispute twixt him, and one Michael Seruetus (who was afterwards burnt at Geneua) is more fully inlarged. We deny not (saith be) but baptisme requi­reth faith; but not such as is required in the Supper of the Lord. For faith hath alwaies relation to the promise of God. I will be thy God and the God of thy seede. The same Author answering this Anabaptist, that we may see how one egge is like another, when Seruetus had said as much, as some else [Page 107]thus he replyeth If thy word (Seruetius) must be an oracle vnto vs, Si von tua (S [...] [...]ete) pro [...]rac [...] lo nobis est, crea dimus figmentū esse papestecū, quod in alterius fide alter bapti­zetur, sed quia prohibet [...]es in­stituti [...], [...]e tibi credam securè contemno, quod pronuntias Ibid 834. we must beleeue it is a Popish deuice to say that one is Baptized into anothers faith, but because Gods holy institution forbids me, I safely contemne, what thou dost boldly pronounce. So then if no Popish deutse to say that one may be baptized into anothers faith, vnderstanding it as hath beene shewen, if their word be no oracle that say the contrarie, if Gods institution will haue vs so speake, if Bap­tisme require faith, though not such as is in the other Sacra­ment required of striplings and men of yeares, if no more be said by our opponents, then was vp Michael Seruetus, if sure­ties may promise, what children (God inabling them) in time will themselues actually performe, we may doe well not to héed, what others haue done ill vnaduisedly to vtter,

Chap. 15.
There are two Sacraments as generally necessary to sal­uation. This word generall importeth other & more Sacraments in particular implying the Popish Sacra­ments and so cleane contrary to the 15. article of Re­ligion, whereas it is said. There are two Sacraments onely.

IN the addition to the Catechisme these words raise vp some mens quicke appe­tite; and a maru [...]ll it is that their queasie stomark all this while takes not a surfeit with ouercloynig it selfe. But it séemeth they are sharpe set,Ne [...]usea qui­de [...]. and as if Domiti­ans delight were much to their liking, a flye shall not escape them. A méere ca­uill it is in falsely combining this word (generall) vnto Sa­craments, implying some else particular. Whereas it is to be [Page 108]vnderstood generally necessary to saluatiō, noteth it to be eue­ry mans duety in submitting vnto them because euery one is ei­ther an infant or of more yeares. And if both, both generally ne­cessarie to saluation for both. Beside one might thinke the word (as) should tell them a partition wall is betwixt the Sacraments & generall, giuing thē a reason why two Sacraments receiued & no more. For so this coniunction (as) signifieth both in Scrip­ture and in this place. In Scripture these witnesses shall serue though more might be produced. I beseech yee as strangers and pilgrims abstaine from fleshly lusts, &c. Where the Apostle drawing an argument from the thing whereof he intreateth vseth a course dehortatorie and exhortatorie. Dehortatorie abstaine from fleshly lusts, exhortatorie and haue your conuersation, &c. From the person (As strangers and pilgrims) that is,Math. 6.12. Luc. 11.4. Vt aliquid sit sacramentum ecclesia, requs­ritur (Vt sic lo­quar) vniuersa litas mādats & promissiont [...] di­uine complectēs ōnes ministros & omnes fideles omntum tempo­rum in nouo te­stamento. Chemnit. de cō­firmat. p. 62. Cerimonias in ordinatione ministrorum ecclesiae, modo rité et cum edificatio­ne obseruatas laudamus, vt qua vniuer salō vsum non obti­nent. Nec enim emnes, &c, Goulartan epist. 63. ad Caecilian. because trangers and pilgrims. So Math. 6. Forgiue vs our trespasses as we forgiue which in Luke c. 11. is forgiue, for we forgiue, Little as we are wretches as we are, we doe forgiue: be intrea­ted therfore O Lord to forgiue vs. For we (glory be to thy name) that we can so doe, euen we forgiue, where (as) signifieth (be­cause) one put for the other. Thus likewise, There are two Sacraments because generally necessarie to saluation: and if they were not so generally they were not Sacraments. So that an argument might well be taken hence for refusing the other, rather then inferring hereupon more then two. Chemni­tius his rule is this. To a Sacrament of the Church there is required that I may so speake the generalitie of the com­maundement, & of the diuine promise comprising all Mi­nisters, and all the faithfull of all times in the newe Testa­ment. An vniuersalitie he saith of the commaundement for time and persons, both Ministers by whom and the faithfull on whom it is conferred. One Simon Goulartius, whom we haue al­leadged in his notes vpon Cyprian writeth thus. The ceremo­nies in ordaining of Ministers of the Church we commend so they be rightly and with edification obserued. But Sa­craments we deny them to be as which (that is) because they obtaine not a vniuersall vse. For neither are all to be ordained, but all are to be baptized and being baptized, when they are in yeares they must come to the Table of the Lord. Doe men ap­proue [Page 109]this reasō giuen by others, and will they not take reason at our handes. What is this but like wantons that will haue no bread at any ones hande, but such a one, or such a one they fancy; though it be deliuered them as kindelie, cut from the same loafe that others giue. But because children make orts, and are sicke of the wantons, they haue a rod otherwhiles and the bread taken from thē and all little inough to bring downe their stout stomack glad afterwards to leape at a crust & to prize husks & hogs wash as the vnthrift did, when he was in a strange country: We néed not apply it, they are of vnderstanding, whome wee make an­swere vnto: God giue them as inward and inlie a feeling of that we know they well vnderstand. This third interpretation wee adde from their mouth, whose presence neare his highnesse person may giue assurance of a truth. The word necessarie hath a twofold signification. One more large, the other more strict. Large as that which is necessarie vpon supposition if it may wel bee, strict with cut supposition as that it must needes bee what ere come of it. The first wee call generallie necessarie, the second strictly, absolutely, simply necessary. There are two sacramēts as generally necessary in ye significatiō takē at large meaning no more, because naming no more but two & these two not simply and absolutly necessary as if a christian were damned without them, but as generally necessarie, that is when they may be had according to Christs holy institution. The wordes as generall, as generall might bee, and that of purpose to giue full content­ment, but the deuil enuieth the peace of the church and crosseth otherwhiles our lest thoughts and purposes, when wee most in­tend them for other mens satisfaction.

Chap. 16.
The Catechisme saieth That the bodie and blood of Christ are verilie and indeed taken and receiued of the faithfull. Not plaine of transubstantiation, yet it sauoureth too much. And the article of religiō 28. sai­eth: they are taken and eaten onelie after a heauenly and spirituall manner by faith.

DId the Catechisme deliuer these words. The bread and wine are verilie and in­deede the bodie and blood of the Lord, not onely changed in their vse and qualitie, but in their naturall substance, so as mens senses are deceiued that take the co­lour, tast, and quantitie of one, and other to be the colour, tast and quantitie of those elements (For they are all vanished, and the verie bodie and blood is hid in the shapes, and shrouded vnder those formes, and bee the partie faithfull or vnfaithfull, he eateth that veris naturall bodie and blood of Christ vnder, and in those shewes inclosed) did the catechisme say thus? Surely then had it beene transubstantiation and sauoured too much. But being neither so, nor in part so, neither too much nor at all, our brethren haue not done the part of the ministers and scruants of Iesus Christ to slaunder the doctrine of our church, generallie in all our bookes contrarily professed, and in this place particularly expounded. For is not here in this sentence set downe a difference from Ana­baptist and Papist. The Anabaptist making them bare and na­ked signes: the papist teaching as before: briefly one clause dis­tinguishing both dangerous opinions (the bodie and blood of Christ verilie and indeede) So then not onely bare and naked signes (are taken and receiued) so then not (are onely) as if there a stop and breath (but are taken and receiued) to shew they are not if out of vse, and out of vse if not taken and recei­ued (Of the faithful) as if [...]o faith then verily and indeede no [Page 111]bodie nor blood of Christ: Of the faithful, to distinguish from that falshood which teacheth the bodie and blood of Christ are veri­ly and indeede (vsed or not vsed, bee the party faithful or not faith­ful) For al this that our booke speaketh so exprestie, yet men that are disposed to bee thwarting will slily beare the simple in hand as if what became not Eleazar did beseeme vs to dissemble, whereby many young persons, that take all vpon credit,2. Machab. 6.24. might thinke that our church so long continuing the Gospell publikelie profest, were now gone to another religion. But what should wee looke for, from them, whose heart is not vpright to the presēt truth. Verilie and indeede the words they stick at, sanour as much of transubstantiation, as these words of M. Caluin, where speaking of the elements in the Eucharist he saieth. They are not bare signes, but ioyned to their truth and substance, Non sunt signd nuda, sed vers­tats & substantiae sua coniun­cta nec sacra­menta domini vllo modo a substantis, et ve­ritate suasep a­rari oportet Cal institut. lib 4. c 17. & 19. Libēter accipio, quicquid adex­primendà ve­ram substanti­alemque corpo­ris & sangui­nis domini com­municationem Ibid. De modo siquis me interroget, fateri non pude bit, sublimius esse arcanum quam vt vel meo ingenio comprehendi, vel enarrari verbis queat: atque vt apertius dicam: ex­perior magis quam intelligam. 32. Pros verè corpus & sanguinem domini percipere. P. martyr epist. D. Bulling: pag. 1139. & alibi. Non igitur tantum panis & vinum nectātum deitas christi &c. Thes. Aman. Pola. Basil. Ipsum corpuset ipse sanguis Christi renera adsūt in sacra ca [...]a. nei­ther must the sacraments by anie meanes be separated from their truth, and substance. Anon after is added by him. I willingly ad­mit, whatsoeuer may make for expressing the very substantiall communicating of the body and blood of the Lord. Againe of the manner thus he writeth. If any one aske mee: I will not be ashamed to confesse, that it is a higher secret, then can be compre­hended by my wit, or declared in word, and to speak it more plain­ly I find it more in experiēce, & in a comfortable séeling thē I can wel vnderstand. M. Peter Mariyr in diuerse epistles shewing his iudgement, confesseth that the godly cōmunicating in the holy supper doe verily receiue the body and blood of the Lord. In the dis­putation kept at Basill vnder Amandus Polanus Doctor of the chaire, one Iohan: Hofmā being respondēt, the bodie of Christ is absent from vs in place but most present with vs by our vni­on with him, through the holie spirit dweling in him, and be in vs. Therefore not onely bread and wine, nor onely the Godhead of Christ, nor onely the vertue and efficacie of Christ is present in ye supper, but also yt very body and the very blood of Christ arpresent indeed in the holie supper. Present they are not inclosed inuifiblie in, with, or vnder the breade and wine, be [Page 112]cause in the first supper they were not so:Adsunt non in­clusa inuisibili­ter in cum vel sub pane et vi­no quia in pri­ma caena non fu [...]runt. Ibid. Ephes, 3, 17, Non delapsa a cael [...] in terrena elementa. Act. 3.21. Eam prasenti­am non efficit fides sed spa­ritus, Ibid. but present they are [...] ­fred and exhibited: Not the broadand wine (for the promise is made to the beleuer not to the bréad and w [...]e) Present they are by the holy Ghost and by faith. Present they are, not slipping out of heauen vpon the earthlie elements, because the heauens must containe him till therestoring of all thinges: Present with ye minde, carried vp into heauen by the holy Ghost: How in these places before, where it is written that the very bodie and blood of Christ are indeede receiued, and the verie substantiall com­municating of Christ his bodie and blood, one should haue twit­ted these learned diuines: O this sauoureth too much of transub­stantiation, and crosseth the 28. article: As if eaten onelie after a heauenlie, and spirituall manner by faith, it were not eaten verilie and indeede. Verilie and indeede such opponents shew want of loue, and truth, and what maruell, if they euer learne, and neuer bee learned? Carnall men take nothing for verilie and indeede, that is heauenly and spirituall: For did they, then must they thinke this to be a truth, which more then seemeth, that verilie and indeede they doe not.

Chap. 17. Of matrimonie.
O God which hast consecrated the state of matrimo­nie to such an excellent misterie, that in it is signifi­ed and represented the spirituall marriage and vnitie of Christ his church. This is directlie contrarie to the word of God Ephes. 5. which teacheth the vniting of Christ to the church, his loue to it, and the chur­ches obedience to him, teaching how the man should loue his wife, and the wife obey hir husband & this is repeated 4. times, and still the similitude drawne from Christ, and his church.

FIrst the place in ye Communion book quoteth not any text, either in the Ephe. or els where: Secondlie since truthin anie kind is not directlie contrarie to truth, neither can this bee, nor is it to the worde of God: And that it is not appeareth here in, because as face an­ [...]eth [Page 113]face in a glasse, so one similitude expresseth another, and therefore as it is true that Christs mariage represent [...]th the mariage of man and wife, [...]o the mariage of man & wife doth re­present Christs mariage.Ephes. 5.23.31 28. 3. The place in the Ephesians speaketh of Christ and his Church, so doth it of Adam and Eu [...]vers. 31. so doth it generally of all vers. 28. and therefore an iniurie to streighthen it more then that quotation doth. 4. No heresie is it, nor any whit contrary to Gods word, to say, that in maried couples is represēted vnto vs the mariage of Christ to his spouse. For it is the propertie of things that are alike to set out one ano­ther. And is it be true, that in the ioyning of Christ to his Church the vnitie of man and wife is expressed, then also on the other side in the fellowship of wedlocke twir [...]man and wife, is the me­morie of Christ his loue to his Churchrenued. In this case, for confirmation of that sentence,August de bono coning. c. 18. & alies. Aunen audi [...] P [...]tum dicen­tem, quod [...]up­tia sunt sacra­meta, & imago dilection [...]s Christs, quam erga ecclesiam declarauit Chriso. homil. 56. in Genes. 29. Matrimoniū est similitudo, quam Christs atque ecclesiae coniunctio significat. Whit. con. Durae [...]m. de paradox. p. 656. Matrimonium typus & imago suit verè diuini & spiritualis coniug [...]i, quod futurum erat inter Christum & ecclesiam Bucan, institut the [...]. loc. 12 O De­us quiper hoc vinculum matrimonii excellens et arcanum vinculum tuae messabilis et paterna charitatis, significare voluists, quan [...]o officio coningals veritate side nostras animas tib [...] verò spenso copul [...]re plac [...]it de rit [...]bus e [...] insti [...] is Toguri [...] [...]esia. Matri [...]m dul [...]ssima est imago inter Christum et ecclesiam. Lauat, narratio. de Nabale. aske the iudgement of Diuines elder and later not ingaged in the question: Eider Saint Austin and Saint Chris [...]stome. Auslin in many places of his works, Chrisostome more briefly: Hearest thou not Paul saying, that marriage is a myst [...]rie and the image of the loue of Christ, which he hath declared to his Church? Of our later writers Doctor Whitakers against Dur. Matrimonie is a similitude wherein is signified the coniunction of Christ, and his Church Bucan in his institution. Mariage (saith he) is a tipe and figure of the truly diuine and spirituall mariage, which was afterward to be betwixt Christ and his Church: To this purpose the same writer quoteth Paul. Ephes. 5.23. The Church of Tigurin vseth the like in the celebration of Matrimonie as we do, where these words are set downe: O God, which by the bond of Matrimonie an excellent and secret bond of thy vnspeak­able and fatherly loue wouldst signifie, when by a mariage duetie it pleased thee in truth, & saith to couple our soules vnto thee the true spouse. Lauater in his storie of Nabals life & death saith, that Mariage is a mysterie of the couenant twixt Christ & his Church Chemnitius handling the title of Mariage [Page 114]speaketh as our Communion Booke doth.Coningium dal cissima est ima­go Christi & ecclesia sicut explicationem il lam tradit Pau lus ephes. 5. Chē nit. in exam cō­cil, Triden. Mariage (saith he) is a most sweete image of Christ and the Church, as Paul maketh the exposition. For whereas Eue is framed of the side of Adam fallen a sléepe, that she is bone of his bones, this the auncient make a godly interpretation of, that it did signifie and foreshew how the Sonne of God leaning his Father, &c. Againe, A most sweete Image of mans redemption is pro­posed in Wedlocke, and what can any more louely picture set out vnto vs, Dulcis sima i­mago redēpti­onis est in ipso ceniugio propo­sita, & qua sua [...]ior pictura etc. Ibid. Non dubium est coniugium in ecclesia semper fuisse mysteriū coniunction is christi & eccle sie Ibid. pag. 256. colum. 2. as when couples in Mariage kindly loue one another. Anone after. Out of doubt Marriage in the Church hath alway beene the misterie of the coniunction of Christ and his Church. Thus farre Chemnitius, and others agréeable to our Communion Booke, and our Commu­nion Booke to them, and they, and it conformable to the truth. Wherefore we returne these our opponents their own language. It is neither contrarie, nor directly contrarie to the word of God, but agréeable, yea very agréeable to Scripture, as the obiection reciteth the words, namely, that God hath consecrated the state of Matrimonie to an excellent mysterie that is he hath ap­plyed Matrimonie to represent, signifie, and shadow out vn­to man the mysticall vnion twixt Christ and his Church. But thus much be spoken of this exception.

Chap. 18. Of the Letanie.
From fornication, and all other deadly sins. This main­taineth that Popish distinction of deadly, and veniall sinnes. Whereas all sinnes are deadly.

SEe men afraide of their owne shadow: What one syllable inforceth this interpretation? Doth it not rather imp fornication to ve a deadly sinne being included with the copulatiue, and the vniuersall note of all. And all other deadly [Page 115]sinnes. Might such firie spirits, as these haue had a sling at Saint Iames, how would they haue told him his owne, for rec­honing fornication with things of indifferent nature,Acts. 15.20. as blood strangled, and the like, that so busilie except against this, being as it is mentioned here amongst hainous and grieuous sinnes. As for the word mortall, and veniall our prayers intertaine not the vse of them, and if they did, no Church misliketh them right­ly vnderstood, because all sinnes are pardonable to the Elect,Consess. Behē et Saxon. sect. 9. and to the reprobate no sinne euen the least but is damnable: Not but that al in their own nature deserue death, which we affirme, and the Papist denieth. So as could we restore the word to it wonted and safe signification, it might be vsed, as well as remis­sible and irremissible. For both tend to the same effect in our Churches construction, and therefore this wrangling about words might haue béene spared, but then could not such fond abiections haue béene so fréely vented.

Chap. 19. Of suddaine death.
The Letanie teacheth the people to pray against sud­daine death. This clause would be reformed, for we are not to pray against it.

IT is not iustly offensiue to pray against suddaine death. The argument to prooue so much may be this, which fol­loweth. That which is simply euill in it selfe, and respectiuely in regard of our selues and others may well be prayed against. But so is suddaine death, therefore suddaine death may be prayed against. The maior is euidently true, and need­eth no proofe. All the doubt is in the minor, which was this: but suddaine death is euill simply in it selfe, and respe­ctiuely in regard of our selues and others. The proofe whereof is thus. Euill in it selfe because an enemy to life, which man & beast [Page 116]flye from. All things desire their being, and God neuer created death. It came partly through the enuie of the diuell, who lye [...] vnto man, saying yee shall not die, partly through the transgres­sion of Adam, and partly through the wrath of God, rendring it as a due recompence vpon mans head for sinne. This Saint Paul nameth an enemie, [...]. 1. Cor. 15.26. Galath. 3.13. 1. Cor. 15. The last enemie that shall be subdued is death. Againe, a second proofe may be thus. That which is (Galath. 3.) of it selfe a part of the curse, and malediction of the law, is euill simply in it selfe: But death is a part of the curse, and malediction of the law: therefore death is of it selfe simply euill. It must be noted for feare of mistaking: All this while we doe not question what death is by accident in respect of Jesus Christ,Ex accidenti. by whom it is a wicket, or entrance into glory, for that is no thanke to death: neither doe we question, what it is in respect of Gods children who die.Rom. 8.28. For to them all things fall out for the best. So persecution, famine, the sword in Gods children are blessed, yet no man but praieth against them, because we take a view of them, and of death, as in it selfe it is pre­sented. Secondly, death is euill respectiuely in regard of our selues, and others first of our selues that indure it, thus farre it may be thought an euill, because this good commeth by a laysu­rable and treatable dissolution, our selues are better able to set all things in order towards God and the world: towardes God there is time to bethinke our selues in better earnest, then we did before of his power, iustice, mercie, &c. toward the world, fin­ding the deceaueablenesse thereof in all her flitting pleasures, which vpon our experience we see then come to an ende. At that time others present that suruiue vs are more touched, and haue a more tender feeling of things, then said or done, For the words of a dying man are better fastned in the remembrance of them that stand by, when the riches of Gods mercy are seene in a ho­ly, mortified metitation, when appeareth, how ready a man is to die, how willing, and with what patience fitted, contentedly induring the griefes of this mortall life, till his changing shall come. All which obseruations beneficiall to others (beside a ma­ny more) are drowned and swallowed vp in a mans suddaine death. Moreouer heathen men. and such as haue beene giuen to a reprobate sense are content to be gone mall hast, not caring, [Page 117]so they be rid of a present paint. This made [...] strangely experienced in deuising exquisite formets to tinger a mans death, and all to multiply his paines. Now therefore because it so na­turally answereth our owne desire, we haue the more cause to suspect it, and feare, running as it doth in the channell of our cor­rupt sense, and sensuall affections. A sar [...]er argument to prooue what the Letanie vseth in this point may be the generall opini­on which men haue of it: yea the best men are amased, when it hapneth to any friend of theirs. And howsoeuer we must stand all content if it come, yet no man but his harts wish is, he might not fall vnder doubtfull construction, which all are subiect vn­to, that on a suddaine are taken hence. In the Booke of Ge­nesis we reade, that when Iacob made an ende of giuing charge to his Sonnes, he plucked vp his feete into the bed,Gen 49.33. Non est preterrationem, quod ist a Moses tam diligenter veluti ob oculos visē­da proponit Muscul. Ibid. Pulcherrimū est et vehemen­ter optandum hoc genus mor­tis &c. Sic ex hac vita decedūt, quibus a deo datur, vt quasimor tē in sua potestate ba beant, vt eam vbi voluerint, admittant Ibid [...] Iob. 34.20. and gaue vp the Ghost, and was gathered vnto his Fathers: vpon which words Musculus we [...]noteth, that it is not for naught Moses doth a [...] it were propose those things before our eye, par­cell after parcell. So easie, so quiet, so comely, and honest kind of death is most beautifull and to be wished for, yea earnestly to be wished for. If so as he well obserueth, then is that to be wished for, yea and that earnestly, which is contrary to a sud­daine death. For in the Patriarks kinde of death; men (saith he) to whom God graunteth so, to depart out of this life, haue death as it were in their own power to admit it, when they will, which course assuredly we must confesse is not so in suddaine death. For Elihu speaking of the iudgements that befall the wicked, recko­neth suddaine death for one. They die suddainely, as did Ab­solon, Cora, Dathan, and Abriam, and the first borne of Egypt, and Ananias, and Saphira, with infinite others.

Yet the Apostle saith in the first of Corinth. 15.21. we shall not all sleepe, but we shall all be changed, in a moment, in the twinckling of an eye, at the last trump.

True in deede it is, that some shall be reserued till that time, & suddainly changed, yet that no exception, because suddaine death shal be to some persons, yt therefore none shal pray against it. For it needs must be, that heresies shall come, yet that no hinderance [Page 118]why we should not doe all diligence by prayer, studie, rea­ding the word of God, or any other good holy meanes to stop them. And if the Lord shall dispose of any of vs, (otherwise, then in the point we intreate of) calling vs on the suddaine, as he hath done many good men, yet to pray against it, is no disobeying the Lords will, which is his owne secret, and vnknowne to vs. For if a man may wish contrarie to that which he knoweth will fall out, so may he be otherwhiles extraordinarily affected, and yet in a holy manner, as did Saint Paul desiring himselfe to be cut off,Rom. 9. so his kinsmen in the flesh all Israel might be saued, yea if a man in the earnestnesse of his loue, may wish contrary to that, which he seeth already come to passe, as appeareth in S. Paul, when he would he were with the Galathians, whereas he then was absent,Galath. 4.20. and in that very instant could not at once be pre­sent; we sée not, but a man praying against suddaine death, may be farre from iust reproofe, specially, when a man knoweth not ought to the contrary, touching himselfe, and if he did know, or notwithstanding this particular clause should die suddainely, yet his prayer made in what manner the Church giueth direction, is not so much distributiuely in his owne person, as collectiuely in the name of the whole congregation. For the foote of the answere is not deliuer me good Lord, but deliuer vs. The effect of which petition howsoeuer some one person may misse of in the particular of suddaine death, yet the greater part doth not. And although he that dieth suddainely, may haue his prayer frustrated in that one point, yet some other way it taketh place, namely, that he be neuer vnprepared for death. So as in a word to cut off all controuersies, & meete withall exceptions, this may giue full contentment to a peaceable, honest hart, that when we pray against suddaine death we pray against vnprepared death. And howsoeuer it may preuent a kindly opportunitie for mini­string of comfortable instructions to our selues, and others, which we might yeelde vpon respite giuen by sicknesse, yet the substance of that clause is, that suddaine death may in no case preuent vs of the glorious inheritauce prepared of God for the Saints.

Chap. 20.
Also the often repetition of good Lord deliuer vs, and that saying, we beseech thee to heare vs, is against the Commandement of our Sauiour. Math. 6.7.

FOrasmuch as the Letanie is the anuill, whereupon these obiections are thus hammered one after another, it shall not be amisse to make knowne our defence in this behalfe. The Letanie a gréeke word (the same which Rogations, is in latine, solemne, set supplications, in english) to our vnderstanding is well sampled to ye body of praiers, supplicatiōs, intercessions,2. Tim. 2 1. Philip. 4, 6. Hilar. in expli­cat. Psal. 140. Ambros. de sas crament. lib. 6. c. 5 A [...]g epist. 59. ad Paulium &c. & thanks­giuing mentioned by the Apostle 2. Tim. 2.1. Phi. 4.6. & inter­preted by the Fathers, Hilarie, Amb. Austin, Cassian, Bern. & Theophilact. For all those foure sweete companions namely praters, supplicatiōs, &c. interchangeably sort together. Prayer in the entrance, appealing to the glorious persons in the blessed Tri­nitie. Supplications for feare of euils to come, wherein the soule humbly deprecateth and prayeth against them, and no other cry for the time is heard, but this: Good Lord deliuer vs: Inter­cession, as that by thy holy incarnation, by thy holy Natiuitie, and circumcision, &c. All which deliuering the articles of our saith in the forme of a prayer, is like to the heigh of deuotion, when our communicants trebble their cry, O Lord God lamb of God, Sonne of the Father, thou that takest away the sins of the world, &c. Lastly, Thanksgiuing is in that Letanie also mentioned, but because of our humiliation, the requests we make are much intermingled: yet intermingled as they are, they may easily be discerned: Some that trauaile no such way, as directeth from the hart to the throne of grace, thinke it here­by and oft inough said, though but once said, Good Lord deli­uer vs. But others of more expertence (and beléeue their ex­perience) hold it not sufficient to send one but another, and after [Page 120]him a third, and the more the more companie, and all with one note, Good Lord deliuer vs. And the note is an eight, so often the same message is done for feare, it should not be throughly well done. And if all be eight as some haue thought, when a man hath said all he can, [...]. he can say but all, and eight times he remembreth to fall with his petition, but raising his hopes, good Lord deliuer vs, long, and euer, and onely may this contrarie fancie, be theirs to mislike such zealous repetitions, who can soone satisfie themselues, with a lukewarme, perfunctorie, bleak, cold duetie in so chill manner persormed, as if a North-winde blew out of their mouths.Hac dixi, vt nō putetis repetiti onem in verbis sanctae linguae lo quacitatis esse appetitum saepe ibi repetitio ha­bet vim. Para­tum cor meum alio loco dicit sustine dominū viriliter age &c. Psal 74. Innumerabilia talia sunt &c. Quod obseruetis in omnibus si­milibus. Ibid. Hoc puto non iustum est, illud male, rectius istud Persiat. Isa. 24.16. This I haue said that you should not thinke all repetitions in words were an appetite to babble much. For repetitions haue their force, my hart is prepared O God my hart is prepared. Againe, waite on the Lord, quite thee like a man, let thy hart be comforted & waite on the Lord: In­numerable such like through all the Scripture, but in these, saith Austin, It is sufficient to commend this kinde of speech, which you may obserue in many the like. Let others in a con­trary course pare as much as they will vnder a pretence of that common folly (This is not, as it should be, that is amisse, and I would haue it thus.) They can skill to pull downe (so can euery foole) could they as well restore, or preserue, and build vp with the sewest and wifest onely can doe well. Be repetitions and oft repetitions so harsh in their quaint eares, whose eyes are acquainted with that which they read, Isa. 24. my leannesse, my leannesse, wo is me, the transgressors haue transgressed, yea the transgressors haue transgressed a fore transgression. Be these repetitions so offensiue with them, whose hands haue handled the historie of the King, when he cryed, OAbsolon, O my Sonne Absolon, O Absolon my Sonne, my Sonne? The reason of which doubled, and multiplied exclamations in the same words, or in others to the same effect, argue our thoughts are not idle, but proue rather, that our affections double, & multiply in vs, yea so long as they hold out, they shew what a delight we take to be heard in that which he prayed for. As if tooug and hart had made a vow not to giue ouer, but once, and once, and once, and againe, and more, and more, and more they did striue with God, in the earnestnes of our soule, that he would be pleased to deliuer [Page 121]vs from that which we stand in feare of: yea the reason of these doubled, and multiplied exclamations proceedeth from such a minde as (for the time) was in Peter. It is good dwelling here: Let vs build 3. tabernacles, and if they be not inough, let vs make other 3. more, yea and if two more may outbid them, two more put wee to. So well wee like to say it, because wee know the Lord as well likes to heare it, good Lord deliuer vs. The matter is sometimes important, and serious as Pharao his dreame, which, that it might not suppe away in a dreame, was doubled vpon him. And is not the blessing of deliuerance, a mat­ter of worth, and therefore well worth our petitions and repeti­tions. But ill bestowed are their praiers, that labour to mislike them, whither they be in the same words, as these instances made, doe witnesse, or in other wordes to the same effect,Gen. 41.32. [...]. Aul. Gell. lib. 13 c. 23. [...]. Duplex [...]adem compellatio ad­monitionem facit intentiorem Phauorinus. Pro. 31. Philip. 3. Pro. 4.14. Ier. 22.39. for so are they sometimes: As that of one, when he said I come and am comming. The grace of which speach is more plaine in the originall as they know, that vnderstand the margent. Not much vnlike a dissuasiue to a couple, that they should not war, nor fight. Where one well noteth that the verse did not so much require it, as their owne violence (Who because they continued fighting) the speach the rather continueth disluading. But whither repetitions this or that, one, or other some would reprehend, such they are, which as men vse to themselues like that of Esay cap. 2 4 before mentioned, so are there which men vse to others as those wordes of Lemuels mother what my sonne, what the sonne of my wombe, and what a sonne of my desires, or that of Saint Paul when sweetning the eare of the Philippians hee writ the same thing, which it grieued him not, and was a safe thing for them, that he should so doe. For much seede otherwhiles miscar­rieth, and hee that heareth not at the first knocke, or heareing is loth to rise, yet through importunitie openeth at the last. And as there are repetitions by men to men, so are there from God to men, and from men to God. From God to men though in des­kant, yet the verie plaine song of that, whereto it keepeth des­kant: enter not into the way of the wicked, walke not in it, goe not by it, turne from it, and passe by. Some times in the same words, as that in Ieremie: Earth, earth, earth he are the word of the Lord. Of man to God in varietie, but [Page 122]to the same purpose, as al those preambles of Abraham praying for Sodom, Gen. 18.27. which are little other in substance, then this good Lord deliuer thē. Behold (saieth he) I haue spoken to the Lord, and am but dust and ashes what is this but this, good Lord deliuer them. 29 And let not my Lord bee angrie and I wil speaks againe, as if a gaine it were ye same in another suite, good Lord de­liuer thē. And once more I haue begun to speake, as if that once more ye inmost powers of his soule were shaken, & he desired is remoue ye iudgemēt, wc was in substāce like our cry good Lord deliuer vs. 30 And once more, let not my Lord be offended, as if stil it were ye voyce of ye church but yt he was one, & we are manie; And whither one or many al is one: we beséech thee to heare vs good Lord & good Lord deliuer vs. Repetitiōs of this kind, whither of God to man, or of mā to God neither are in vaine: Not in him for they checke ye duines of our vnderstanding, ye slackenes of our me­mory, & withal are a iust reproof to our drowry attentiō: Nor in vs to him in vaine,O quam dare vult qui se in­quietari taliter taliter patitur suscitari: O quā necessitatis quod sua pote­statis est. Petrus Chrysolo. serm. 36. O quam non ad tanuam t [...]an tum dominus sed ipse tanua for God taketh a delight to be importuned, & it is his pleasure to try if we wil giue ouer at ye first, secōd, or third re­pulse. O how glad, and faine is hee to graunt that is so willing to be disquieted, and suffreth himselfe to be raised out of his bed? O how it seemeth, he maketh it a matter o necessitie, which is in his owne power: O how desireous was he to méete thée, as thou knowest that hath placed his bed close to the dore? O how vnwil­ling was hee to denie, who made, as if it were wrung from him against his will? O how the Lord was not at the dore onely, but himselfe the dore: I am, saieth he, the dore, who, when all the rest were in bed a sléep, both onely, and principallie heard the necessitie of him, that did knocke. In briefe to giue a full an­swer to what either is, or may bee saide against repetitions vsed in the letany if new prayers, and requests may haue A­men, stil renued vpon them, els how doe wee giue our assent, then surely this cannot bee misliked,Psal. 71.19. which in effect is as­much as a continuall A men, and soundeth like that in the [...] Psalme. So bee it, so bee it, which was the voice of Be­naia, and the Lord God of our king ratifie it: Onelie this good Lord deliuer vs, and wee beseech thee to heare vs good Lord is deliuered by way of varietie in other wordes, because our eare is like a queasie stomacke, that must haue diuerse [Page 123]meat [...]s presented vnto it, or the same diuersly handled, because [...] is manie times ouer fulsome, and cloyeth. Deut. 27. from the 15. to the 26. verse fresh imprecations,Deu. 27.15.26 and still fresh ac­clamations, but in one and the same tenour. Amen euen 12. times, here but eight times good Lorde deliuer vs: And Psalme 136.26. times for his mercie indureth for euer: here but 20. times, we beseech thee to heare vs &c. no offence to scrip­ture in those, and is it in these?

It is against the commaundement of our sauiour Math. 6.7. when yee pray vse no vaine repetitions as the heathen for they thinke to be heard for their much babling.

Doe such doubt makers rightly vnderstand the place in Saint Mathew 6.7. Where auncient and late writers all con­tur in this. With the wordes of the scripture that our sauiour condemneth the manner of the heathen, who as without faith, because they were heathen men, so two other errors they were subiect vnto; the first was, they thought, that if they prated much, and tolde God a faire tails, that they should bee heard for that much talke; the second was, they had a conceit, [...] that they instructed God, as if be knew not what they needed:Math. 7.8. Yes saieth our sauiour your father knoweth whereof ye haue needs before ye aske of him: Now in repeating these wordes good Lord deliuer, and wee beseech thee to heare vs good Lord, let it appeare that our Church prayeth without faith, or that shee thinketh to bee heard for much babling, or that shee hold­eth that God is ignorant till shee informe him, and then wee will confesse our error in vsing this clause before mentioned. But herein wee may see how men to aduance their owne credit care not what account they make of their brethren, [...] Syrtacè. as if they iudged no better of vs then of heathen men, infidels and the like. For that which they should attribute to the feruencie of spirit vttered in the publicke assemblies with an audible voice in giuing assēt to, what is praied for they cal by no better name thē idle babling, or battologie: Whereas that fault of battology is an idle trifling with God, holding off and on, playing fast & loose [Page 124]as if we would or could deceiue God.— Sub illis monthus (in quit) erāt, erāt sub montibus illis — & me mihi perfide pro dis me mihi pro dis ait Ouid. Metam. lib. 2. [...] quod significat idem quod [...] exiuit, et signi­ficat eos qui de­lectantur mul tos sermones proferre, et quo rum ore multa prodeunt Verba gallice habil­lards. Tremel on Math. 6.7. Absit ab crati­one multa lo­quutio sed non desit multa pre catto, si feruens perseuerat in­tētio. Aug. epist. 121. ad probà Multum preca­ri est ad eum quem preca­mur diuturna & pia cordis excitatione pul­sare Ibid. multiloquium adhiberi, non cum diu preca­mur sed cum ci tra [...]sidem et spi­ritum verba multiplicamus persuasinos propter numerū verborum audiri posse. P. martyr in i. Sa. 1. v. 12. [...] Luc. 6.12. Math. 26.40. [...]. Luck. 18.39. For so did one Battus whence this name is. Who being demaunded for one, which way he went, nothing could be got of him more then this, he was vnder those hils, so he was, that he was, whom Mercurie ta­king tardie, reproueth in the like accent: Thou perfidious false fellow doest thou betray to my selfe? to myselfe doest thou be­tray mee. In which speech of both sides, there is iugling, and in­uerting of wordes, as if the parties were in dalliance to and fro, playing wilie beguile one with another. A thing not vntrue of the heathen men, and of their parly with their Idols, and of their Idols with them, but vntruelie, and vnaptlie conceiued of the faithfull and their praiers to God, or his gratious answer to their vnfained supplications. The siriack translating this word calleth them such as delight to be gabling and babling. No such heathnish delight is in Gods children, whose holy affecti­on inliueth their words, which els like an abortiue would so one die in their birth. For their practise answereth agreablie to that counsell, which Saint Austin giueth. Let prating (saieth hee) bee absent from mens orizons, but let not much prayer be wanting so there be a feruent earnestnes with perseuerance of mind. For to patter much is whē we vse superstuous words but to pray much is, when wee are set on with a long and godlie stirring vppe of the heart. And much speaking or babling is not, when wee pray long, but when wee multi­ply wordes without faith and spirit, persuaded (as Peter Martyr writeth) that for the verie number of wordes we may be heard. Otherwise Christ prayed long euen a whole night he continued in prayer. And where exception is taken of repetitions of one thing oft, it is well known Math. 26. that he repeated one prayer in the same words three times. Which a blinde man did also Luke 18. crying Lord: Iesu thou sonne of Dauid haue mercie on mee which seemed a fault in the eares of the people; but his necessitie and earnestnes would not so be an­swered. For he cried the more. O thou sonne of Dauid haue mercy on mee. Wordes repeated so far from reproofe that they [Page 125]make accesse to our sauieur, & [...]s successe in their petition. So that a short conclusion may serue for all. Neither reciting the same wordes vpon vrgent occasion with earnest deuotion, nor long prayers doe deserue this rough hewed censure, but pattring with the lips, and the heart a far off, thinking belike to be heard for their talkatiue prating. Admit wee not this interpretation which yet is the meaning of the scripture, and Saint Augustin, Battologia, est nugacitatet lo­quacitas ea qua non vtilia posa cimus sed tem­poralia vt ho­nores diuitias &c. Theophi­lact. in Math. 6.7. after it, stand wee to the iudgement of Chrisostom and Theo philact, no aduantage haue; any for confirming thēselues in their wrong opinion. For these Gréek writers (as may appeare by him selfe & by Chrisost. in that ordinartly hee is an abridgement of Chrisost. call it babling or battologie, when we ouer earnestly busie our selues in praying speciallie for things not profitable, but trifles, as riches, honors, and the like. Now (vnlesse spirituall graces such as accompanie saluation, and temporall blessings in their commendable surderance to sanctification goe for trifles) an humble, and penitent heart cannot denie their assent to this mul­tiplyed petition in the letanie. Wherefore such must take heede that they grieue not the holy Ghost, and lesse it is not, to wrest of purpose the holie scriptures from that natural sense, wherein they are penned. Be it in weaknesse of knowledge, that some thus ea­gerlie reproch the burden and fall of our praters, when thus bur­dened and humbled wee doe multiply the same requiest, yet wee intreat the Christian reader so oft, as his eye lighteth vpon these errors of theirs that euer and anon as hee commeth to a new straine, that his heart in silence will let fall some such request to Godward, as this, Lord forgiue them their ignorance, and though they for whom such prayer is, thinke it an idle affirmati­on, yet our request is, that whosoeuer shall read these criticall de­murie, his loue will not be sparing to say it, and to say it for them Lord forgiue them, they know not what they accuse.

Chap. 21.
The booke hath three orders of ministers of the worde & sacraments against the worde, which hath but one.

WHat one sillable in Gods worde for this one order, or how can it bee an order if but one? When allegation shalbe forced to appeare in scriptures, more particular answer shal­be then made. Plaine it is in the new testa­ment whence the names wee vse are taken [...] euident also it is in the after histories: Ter­tullian thus?Quum ipsi au­thores idest ip­si diacomi, pras. biters, et episco p [...] fugiunt, quo­modo laicus etc? Tertull. in fuga Quatuor gene­ra capitūsūt in ecclesia episcopo rum, prasbytero rum, d [...]aco [...]orū fidelium. Optat lib. 2. Quam muleos episcoposopti­mos viros, sau­ [...]tiss [...]unosque cognoui, quam mulcos prasbyte ros, quam mul­tos diaconos & huiusmods mi­nistros diuino­rum sacramen­ [...]erum. Aug. de moribus eccles. lib. 1. cap. 32. [...]. Socrat lib. 1. c. 2 Varior in ecclesia esse ordines ministrorum alsosesse diaconos, alios prasbyter [...]s alios [...]piscopot quibut institutio populi Confes Anglic. artic. 5. when the principles themselues namely the Dea­cons, Presbiters, and Bishops flye, how shall a lay man for­beare flying? When the leaders runne away, which of the soul­diers stand. Optatus writeth distinctlie of them by name (as our church doth) but of manie places wee will alledge this one. There are 4. sorts of persons in the church Bishops, Presbiters, Deacons, and the faithfull: Augustin more expreslie. How ma­ny Bishops most excellent, and holie men haue I knowen, how manie Presbiters, how manie Deacons, and of this sort ministers, of the worde and diuine sacraments? So­crates speaking of the times, wherein Paphnutius liued, and withall intreating of those, whome wee now mention Conse­crated persons, I meane (saieth he) those that are Bishops, Presbiters, and Deacons. The apologie of our owne church (as it is set downe in the harmonie of Confession towardes the latter end by way of supply of such thinges, as thorough forget­fulnes might seeme to bee omitted) mentioneth diuerse orders of ministers in the church. Some are Deacons, others Pastors, some are Bishoppes to whome the institution and care is com­mitted. In the articles whereunto by act of Parliament cuerie minister at his ordination doth subscribe hee doth ac­cept of thee 32. and 35. Which in effect require as much. [Page 127]Compare the obiection, and ante of the authorities now cited whither of the auncient fathers or of our Church, at these times, and what argument is there thinke you? They say diuerse, this a [...]nits but one. If diuerse, then not one onely, and if onely one, then not diuerse. But their ioynt consent one with another and the iudgement of our church must bee of more prize with vs then any straglers obstinate contradition.

Booke of Consecration. Chap. 22.
The Bishop saieth to the new made minister receiue the holie Ghost. It is great presumption &c.

PResumption it is, yea great presump­tion to doe, what episcopall dignitie ad­mitteth, but resisting of authoritie and re, fusall of obedience to wholsome lawes is no presumption in the world, no not a little much lesse any great presumptiō for a prickeard saucines is no presump­tion, more then the reprobate Angels sinne was noe aposticie. It is presumption for our spirituall fathers in God to take what the Lord afordeth them, but no presumption for these venturously to challendge, what vpon good warrant is commend ablie performed.

It is great presumption that the Bishop will offer to giue that, which is not in his owne power, yea that which God alone can doe. This is against God and his worde.

Presumptiō great or smal, more or lesse, if they cal this, their speach is fearefullie pitched in dangerous places and may soone tilt vnlesse a helping hand support with the soonest. For in the extent of these wordes (as they sound at their first hearing) what [Page 128]is there in mans power to giue, or what is it he hath not re­ceiued? if he haue receiued why then are these wordes as im­plying ought in his power. This iealous interpreting of word [...] well deliuered is a copie they set vs. Shall Moses doe ought in thinges pertaining to his office, and will not 3. brethren in e­uill Corah Dathan, & Abiram say he doth that which is not in his power, or it is more then he can doe and he taketh too much vpon him. Why then? this captiousnesse is a stale slaunder, and a wonder it is (that being readie to dote thorough time,) it hath so much as a snag, or stump to fasten vpon episco­pall authoritie. To receiue the holie Ghost is to giue that, which is not in anie mans power: Bee it as they say he giu­eth that, which is not in his power: so euerie embassador consi­dered as himselfe a priuate person Iohn, or Thomas, when he draweth articles of peace twixt nation and nation, doth a thing not being in his own power but by vertue of his embassle from that great monarch from whome he is sent. The power to ordaine a minister, and to lay hands on him with solemne prai­ers upon serious and due preexamination is no priuate acti­on, but an authoritie giuen from aboue. To remit finnes the scribes were not so blinde, but they could see, and say it is blas­phemie for none can forgiue sinne, but God onelie: The peace of God was not at the 70. disciples becke, yet their peace it is called.Math. 9.6. Little are the Prophets in comparison of Iohn Baptist, Luk. 10.6. little Iohn Babtist, & all the faithfull ministers of ye gospel in respect of Christ, yet all are called light to shine amongst a crooked generation, & giue light to the world: Iohn Baptist a burning, and a shining lamp, and the prophets in their time some such whose labours the Lord vsed to giue light to them that sat in darkenesse. May Ismaell lift vppe his hand against all, and none returne him like for like? May all his wordes goe for truth and this among the rest vncontrolde. None can offer that, which is not in their owne power. Then may none offer to plucke vppe, roote, destroie, builde, plant, saue a soule from death,Nemo dat quod non habet. binde vppe the broken, Baptise, beget in the Gospell and the like for none of all these are in a mans owne power. The foundation of which argument is [Page 129]both in Philosophie, and Diuinitie very weake.Nibildat quod nō habet eléch. 1. In Philosophie both Morall, and name all. Morall for a seruant who many times hath not a halfepenny of his owne doth many times deli­uer from his Master many crownes at [...] time to some other man at his Masters appointment. In naturall Phylosophie our dis­putants know this proposition is much wronged. For what forme of a chaire bath an Are, Chisill, or Saw, yet these are in­struments to some such purpose [...] and in arguing of the Sunnes influence, of the elements, and the compounds thence, this pro­position is made ouermuch pliable: so in the question of the Sa­craments for their dependance from the Minister, what violence hath beene offered by the like, euery young Student of reasona­ble paines is sufficiently instructed, or may be, if he make recourse to Austin in his Bookes of baptisme against the Donatists. Nor their onely ground it was, but the Nouatians also, buil­ding vpon this principle denied the Ministers power to forgiue. Because as they said they gaue the Lord reuerence, in whom they held it was a case of reseruation,Aiunt se domi­no referre reue­rentiam cui so­li remittendorū criminum pote­statem deferūs. Ambros. lib. 1. dep [...]niten c. 6. and none else could giue that, which was not in his power. For God had power onely to forgiue sinne. Many like inferences haue béene writhed in vp­on supposall of this premise None can giue that, which is not in his owne power. Which simply proposed may be acknow­ledged for truth, but all the error is in application. Iniuriously therefore doe they by whom the vse of these words Receiue the holy Ghost is hasted into obloquie, to the reproch of our Church and as we iudge to no small preiudice vnto others. For in the manner of imposition of hands or dinarily obserued in the Chur­ches of Fraunce it is decreed that these very words of Saint Iohn. La maniere de imposition. Receiue the holy Ghost should be at that time in the ele­ction of their Ministers repeated, and stood vpon, as also those other following, whosoeuer sinnes ye remit, &c. Then after fol­loweth a prayer, which vsually compriseth the contents of their Sermon, beséeching God for s [...]ccesse in that worke in hand of ordaining Ministers. Thus farre the words in vse with them, not only recitatiuè rehearsing that historie, nor precatiuè with prayers accordingly, but ordinatiuè in ordination, wh they vse their authoritie and power to ordaine or designe Ministers as our Sauiour did his Apostles.

Our Sauiour might giue what the Bishop cannot.

True if Christ had not sent them as the Father sent him: True if in ordination men did take vpon them to giue,Ioh. 20, 21 i as im­mediately from themselues in their owne persons, as Christ did in his: True if they prayed not that God would giue what they thinke necessarie to speake of: True if the Bishop did meane the person of the holy Ghost: True, if that God did neuer take of the spirit of his seruant, and giue of it vnto another, as in Moses when the Lord tooke of the spirit which was vpon him, and gaue vnto the 70. Num. 11.17. yea sometimes doubling it vpon one from another,Num. 11.17. 2. King, 2.9. as 2. King. 2.9. that of Elia vpon Elizeus. Sure­ly, surely were a caueller but modestly affected in handling this point, he would no more repine at these words. Receiue the holy Ghost, then at those, which euery Minister vseth the Lord be with you, Chrisost. homil. 33. in cap 9 Math. [...]. or at that which the people returne as in S. Chry­sostome his time the manner was, and yet is (and with thy spi­rit). Besides at such times what imply these words but autho­ritie in him that consecrateth? And they that are consecrated are giuen to vnderstand they haue power being thus ordained to intermeddle in spirituall, Ghostly, and holy occasions, so as they are in the words remembred warranted by their publike functi­on, that they are rightly and lawfully called, and are no intru­ders, hereby giuing vs and others to vnderstand, what reue­rence is to be yeeldeb them for their sacred function, which they now discharge. So as retaine they sinnes, or remit sinnes, ex­communicate, or pronounce absolution, Preach, pray, admonish, exhort, counsell, reproue, baptize, or administer the holy Supper of the Lord, in all these they are to be estéemed as the disposers of the mysteries of God, and their words sentence, iudgements, cen­sures, acts, or déedes are not hence foorth theirs, as of a priuate man, or of man at all, but the words, counsels, and déedes of the holy Ghost, and men disobeying or resisting disobey not, nor resist them,1. Sam 8.7. Num. 16.1 i. for who are they in the view of a carnall eye, but they disobey and resist the holy Ghost, in whose name their commission hath so great power, as that it is not from earth [Page 131]earthly, but from heauen heauenly. For when it is (thus saith the Lord) it must be thought that the Prophets also did then speake. So little reason had any to trouble himselfe, or the Church with these occurrences, which are no sonner mooued, but assoone answere for themselues.

Another Paper maketh exception thus. ‘We cannot subscribe to the Booke of ordination as is required, be­cause the Bishop is appointed inordaining of Priests and Bishops to vse the very words receaue the holy Ghost, which Christ our Sauiour vsed at the sending foorth of his Apostles, which he did because he being God was able and did extraordinarily giue that which be willed them to receiue.’

Though sufficient haue beene already answered concerning this point, yet because some renue their complaint we also re­turne them, if possiblie a more ample and full answere. In the ordination of Priests according to the forme established by law in our Church after sundrie exhortations, instructions, admo­nitions, prayers, protestations, and promises to, for, and by the partie to be made Priest, the Bishop with the rest of the Priests that are present laying his handes vpon his head vseth these words Receiue the holy Ghost, whose sinnes thou doest forgiue they shall be forgiuen, and whose sinnes thou doest re­taine they shall be retained, and be thou a faithfull dispenser of the word of God and his holy Sacraments, In the name of the Father, and of the Sonne, and of the holy Ghost, A­men. At the ordination of Bishops and Priests in the Apo­stles times the holy Ghost was giuen to such as were ordained by imposition of hands as in that Epistle to Timothie. I put thée in remembrance that thou stir vp the gift of God, which is in thee by the putting on of my hands, 2. Tim. 1, 6. Séeing then the Apostle knew that Christ in the ordination of ministery did bestowe the holy Ghost vpon such as they laid hands on, what other forme of words can any man probably coniecture, they should vse, when [Page 132]for the ceremon [...] of in [...]as [...]on they la [...] hands on [...]hē, but [...] which Christ himselfe by his owne example hath taught namely Receiue the holy Ghost, whose sinnes ye remit they are re­mitted, &c. If any man can tell vs, what words they vsed, he shall doe well to declare them, or if he cannot, it is our duetie to thinke they followed Christ his example.

How then commeth it to passe that the Bishop doth not first blow vpon them before he saith, Receaue the holy Ghost?

Professor theol [...] gus celebris & excellent &c. Admonit. Chri­sti. de authori Luthers p. 234. Est (ūma mi­nisteris laus quodin eo verè donetur spiri­tus sāctus: nam hac verba insufflauit et dixit Accipitesp. sā­ctū accommodā da sunt ad ords nationem, vel collationem ministerii. Alex. Alesan Iohan. in qua confer­tur potestas do­cendi & admi­nistrandi sacramenta &c. Ac optandum esset, vt ad im­positionē ma­nuum hoc simul accederet. &c. id quod diu obseruatum fust in ecclesia & hodie adhuc obser [...]atur apud episcopos. sic enim et populus doceretur per ceremoniam de dignitate ministerii cum quo donatur sp. sanctus, & maiori cum reuerentia accederent. Id. Alexander Alesius borne in Scotland in 1501. a Prea­cher, and a famous excellent professor in Diuinitie (as appeareth 07 in his answere to the defence, of the Louain articles set out by Ruardus Tapper) and liuing at Basil, when the authoritie of Bishops was tumultuarily supprest, and withall, this forme (we speake of) in ordaining Ministers quite abrogated, writeth on these words. Receaue the holy Ghost after this manner. The highest commendation of the ministerie is herein, that the holy Ghost is truely and verely giuen in it. For these words he brea­thed and said Receiue the holy Ghost, are to be applyed vnto the ordination or collation of the ministerie: And we must know that it is a calling to the ministerie, or ordination, wherein is conferd a power to teach and administer Sacraments but with­all, with this ceremonie the holy Ghost is bestowed vpon them, that come worthily to ordination. And it were to be wished that to imposition of hands were appointed also to breath and say Re­ceaue the holy Ghost, which is a thing hath a long time been obserued in the Church, and to this day is yet obserued among Bishops. For so the people might be taught by this ceremonie of the worthinesse of the ministerie, wherewith the holy Ghost is giuen, and men would come vnto it with greater reuerence. This was his iudgement. But the former part of this action exprest by our Sauiour, our Church hath not thought good to retaine, because the Apostles, when they would vse some [Page 133]outward [...] or breathing,C [...] [...]ollent ad [...]ibere aliquem ritum inordinatione non sumpserunt sy [...]bolū insufflationis &c. Chemnit exam co [...]cil. de sacrament. or­dinis pag. 240. sed sump­serunt al [...] ri­t [...]n indifferēn te [...] imposit, e [...]. Christ [...] vt eslē deret [...]s [...] proce­de [...]e spiritum sanctum s [...]eut & a pat [...] in­s [...]ss [...]a [...] in dis­cipul [...]s s [...] ac [...] cipite spiritum sanctum. Aug. de Trinit. & vnitate dei c. 1. least it should be thought that [...] mander [...]ent to vse it, but the [...] tooke another indifferent one of imposition of handes (no doubt by Christ his warrant) [...] vsed it in ordination, [...] the other of breathing because [...] signification here of did not fit any [...]tall man. For Christ ( [...] the Author vnder Saint Austin his name witnesseth) to shew that the holy Ghost did proceede from himselfe, [...] also from the Father, breathed vpon his Disciples and said. Receaue the holy Ghost Sufficient it may he our Church retaineth the latter clause which is no more blasphemous for the Bishop to say, then to say. They haptise, they absolue. This is my body▪ I haue begotten thee in the Gospell. For in execution of these particular offices he is but the minister of God, who doth him­selfe, in or by his ministerie beget vs, foode vs, absolue vs, bap­tise vs, and giueth the holy Ghost is such as are ordained.

But there is no commandement giuen by Christ for Bishops in ordina­tion of Priests to vse these words. Receiue the holy Ghost as there is for baptizing, absoluing, and the like.

The examples of Christ and his Apostles are in many cases sufficient rules to be followed without any precept, and if so why not in this? Secondly, many things may be lawfully done accor­ding to the analogie of Scriptures, for which is neither expresse commandement, nor example of Christ as amongst others, in that the Church receiueth women to the holy Communion. 3. Why may we not affirme Christ his example in saying Re­ceiue the holy Ghost, should be as well continued in ordaining Ministers without any farder expresse commaundement, as or­dination it selfe which is not thereby name prescribed. 4. These words This is my body, and this is the blood of the new Te­stament, which Christ vsed at his last Supper are generally held to be the words of the holy institution, and yet there is no commaundement, that the Minister should vse them in celebra­ting that action, but because the action it selfe is commaunded the words of the institution are therein withall implied. So [Page 134] [...]ands the ca [...]e [...]o [...]th ordination of Prieste, Receiue the holy Ghost, are the words of she [...] consecration, which although to be not in expresse fe [...]es prescribed to be continued, yet the or­dination being deduced frō Christ his example, the same son [...] of ordination is thereby hith [...]ded, which he meant should could thine as a perpetuall succession in the ministeris. For in the words mentioned one is no plainer then the other. By these very words (saith Master Caluin on this 20. His verbes A­postolos suos que damwodo maugurat Christus in officium cui cos prius deslina uerat. Caluin. Ioh. 20. Ne{que} prof an a fuit inauguratio ritusille &c. Id. in 2. Tim. 1. of Saint Iobu [...] Christ after a sort doth inaugurat his Apostles vnto an of­fice, whereunto he before had destinate and appointed them. And vpon 2. Timoth. 1. This rite and ceremonie was not any prophane inauguration inuented onely to get authoritie in the eyes of men, but a lawfull consecration before God, which is not perfited, but by the power of the holy Ghost, whence we may thus reason. That which Christ giueth by imposition of the Bishops hands to the partie, that thereby is ordained Priest, the Bishop in Christ his name may will him to receiue. But Christ giueth the holy Ghost by imposition of the Bishops hands to the partie that is ordained Minister or Priest. There­fore the Bishop in Christ his name may say vnto him, Receiue the holy Ghost.

In vaine and idles are these words vsed, Receiue the holy Ghost in ordination of Ministers, because vnlearned asses being made Ministers by them, returne no m [...]e learned from the Bishops, then when they went first vnto them.

This obiection might haue preiudist the Apostles,Mira fuiti [...]o­rum ruditas, quodtam abso­lute, tantaque cura per trien­tum edocti nō [...]inorem insci­tiam produnt. Cal [...]in Act. 1. Totidem in hac interrogatione sunt erroret quot verba Ibid who not­withstanding their ordination were no better learned then to aske, when Christ would restore the kingdome of Israel, &c. Where Master Caluin noteth maruelous great was their rudenesse and ignorance that being so exquisitely taught, and with so great diligence for thrée yeares they shew no lesse want of knowledge, then as if they neuer had heard word. So many errors are therefore in this their interrogatiue. Secondly, Saint Paul giuing rules vnto Timothie and Titus doth describe what manner of persons, and how qualified they must be afore they [Page 135]come to ordination namely, bla [...]elesse, fo [...], prudent, [...]aff, modest, holy, able to teach and cou [...] [...]rs, vpon [...] of which note chargeth them they should lay hands all none (as neere as they could) that were not first induce with these vertues and gifts, which had not béene so necessarie a precept, if the said vertues, or gifts, or any of them were then first to haue béene giuen by imposition of hands in the ordination of Bishops and Priests. So as neither gift of learning, godlinesse, wisdome, or any aboue last mentioned were tither be stowed vpō the Apostles when Christ said vnto them, Receaue the holy Ghost, nor vpon Timothie, nor any other that was or vs since ordained.

Many lewd and vnsufficient men there are oner whom these words are pronounced, and yet not gifted or graced by the Spirit for ought we can see.

This obiection striketh at two sorts of men, one for want of knowledge, the other for want of a vertuous life, but while it so doth, it shameth the persons, it cannot annihilate their calling. For Sacraments are the same administred by them and no way defectiue, though themselues be. As for want of knowledge. We are to vnderstand it either comparatiuely or absolutely: Abso­tutely, that there is no knowledge at all to be found in a man or­damed, and called to that function were strange, and indéede vn­like [...] comparatiuely, want of knowledge in respect of others, may be the best mans case compared with a better then himselfe at one time or another, in one place or another, yea it may so fall out, and doth in our dayly experience that men growing in years are much inferior to themselues of that,Sitanto est me­lius quod acci­pitur, quanto est melior per quē traditur, tanto est in accipienti a bus baptismorū varietas, quan­to in ministris diuersitas merito­rum. Aug. Con­tra Crescon. lib 3. cap 6. which they were in middle age, when memorie, voice, and inuention serued them better then now it doth, and yet they cease not to be Ministers, at what time they are so disabled. If the Sacrament (saith S. Austin) be so much the better to him that taketh, as he is the better by whom it is deliuered, there is by so much, a varietie of Baptismes in the receiuers, as there is diuer­sitie of worth in Ministers. Such care must he had (and we hope is so as Paul requireth in Timothie) not to lay hands [Page 136]rashly onany. Which very caueat argueth that [...] the Bishop shall ordaine any ou [...]rhastily, the calling is lawfull, and good may be done by such a man to his place. For it is ordination by imposition of hands that maketh a Minister, without which let his sufficiencie in toongs and other learning be aduirable, yea incredible, we may and doe hold him learned, but we doe not account him a Minister, whose duetie stands in this, that being ordained, he is, to baptise.

  • 2. To Catechize.
  • 3. To in­struct publikely, and as occasion shall serue prinately.
  • 4. To offer vp the prayers of the people.
  • 5. To remit the sinnes of the penitent, and to binde and to retaine the offences of the ob­stinate.
  • 6. To consecrate and distribute the blessed Sacrament of the body and blood of Christ.
  • 7. To visite the sicke and to comfort them.
  • 8. To blesse those who are ioyned in Matri­monie.
  • 9. To praise God for deliuerance of women after child­birth, and lastly, to burie the dead in a godly manner as the or­der of our Church requireth.

Among all which preaching hath a speciall vse, whether memoriter by hart at times vpon iust occasion,Si presbyter alt quis infirmita­te prohibente per seipsum non poterit prae­dicare, sanctorū patrum homilia recitentur. &c Concil. vasense. can. 4. as God shall inable a man, or else (a man being not so well prouided by reason of sicknesse or some other law­full hinderance) reading some homilie warranted by authority of our Church. For so it is required, and of auncient time hath beene practised as appeareth in the daies of Theodosius the younger. If a Presbiter or Minister (through sicknesse hindring) cannot preach of himselfe, let certaine homilies of the holy Fathers be recited.

Lewd and licentious men are not gifted and graced by Gods spirit.

We confesse with teares that a wicked Minister though his toong be plausible, if his life be not agreable, the infamie of his losell demeanor blemisheth the glory of his best doctrine, such is the weakenes of the people in taking offence, though they should not so doe. We acknowledge such may be compared to Noahs workemen that made the Ark to saue others & thēselues perished [Page 137]in the waters. But this disproueth not our answer, who say. In the eye of the church it is not a mans learning, nor honestie of life (for these are qualities in common with other men) but ordina­nation with imposition of hands, which maketh a minister. Ambrose vpon Timothie. Imposition of handes are misticall wordes, Manus impositi ones verba sūt mystica, quibus confirmatur ad hoc opus electus, accipient autho ritatem tesle conscientia sua vt audeat vice domint sacrificium deo offerre Ambros. in. 1. Timoth. 4. Baptizant quantum atti­net ad visibile ministerium bo­ni & mali, mui sebiliter autem per cos [...]uius est & visibile bap­tilma, & inus­sibilis gratia. Aug. contr [...] Crescon. lib. 2. cap 21. Naziā. orat. de baptis. An solis lux cūpercaenosa dissunditur nihil inde sordium contra bie Aug. de bap. lib. 3. c. 10. Facūditas terraculique temperies &c. Id. contra Cescon. lib. 3. c. 8. by which he that is elected is confirmed vnto the worke receiuing authoritie his conscience bearing witnesse that in steed of the Lord he dareth to offer sacrifice vnto God. Vpon his perill be it that will attempt to deceiue God or man. If he liue well thou hast what to follow, if he liue pro­phanely, doe what he teacheth, but not what he doth. As con­cerning the outward and visible ministrie both good and bad do baptise, but inuisiblie he doth baptise by them, whose it is both visible baptisme, and invisible grace. Iudas did baptise, yet not he but Iesus Christ baptised with the holy Ghost. Neither his cal­ling nor message deserued reproch, though the man did. A seale of wood may giue the stampe of Cesars image, as well as a signed of gould. The light of the sunne is not stained, though his beames reach to Baals draughthouse. It is Saint Austins similitude a gainst the Donatists. A pardon is worth accepting of their parts who neede it, though a sorrie fellow were the messenger of such glad tidings. When manchet is vpon the table no man questi­eneth whither the husbandman when he sowed the seede had a leprous hand like Naaman, it contenteth so the séede be good, the ground battle, the time seasonable, the heauens kindely with their first and latter raine.

What remission of sins is to be hoped for, where the minister himselfe is wretched and impenitent?

Such men are to be lamented,Siepicurcus quispiam intus totam actionem subsannans &c nō dubitē panem & calicem issius manuporrecta, vera mihi esse corporis &. sanguinis Christi pignora, Caluin. antidoto Concil. Triden ses. 7. can. 11. yea more they deserue to be de­priued and thrust out, yet be the minister an epicure inwardly to himselfe, deuiding the holie action of the sacrament I can not doubt (saieth M. Caluin) that the breade and cup reached vnto [Page 138]me by his hand, are vnto me the true pledges of the bodie and blood of Christ.

If not to be able to preach make a man a dumb dog, the doubt is how that ordinatiō may be good, which setteth apart such ones to thework of the ministrie.

This frame of words seemeth to take many things for graū­ted, as that a man not able to preach is a dumb dog, and that such a one his ordination is not good. The first of which propo­sitions needeth explication, the second requireth farder proof, thē onelie a bare assertion. In the first wee doubt what is meant by preaching, secondlie who are these dumb dogs. By preaching meane they, making a sermon vpon a text, expounding of the wordes for their dependance and sence, raiting of the doctrin with their seueral vses, and due application to time, person, and place, by instruction, reproofe, confutation, and the like, and al this done without booke, cond by heart, and vttered with an audible voyce in the eares of the congregation, we easily confesse an inestimable benefit commeth to Gods Church thereby, and men thus suffici­ently able are worthie of speciall incouragements for mainte­nance of learning and religion, but then are they a verie few, that must be held for able ministers, and (belike) because others not thus able to preach must be reputed no ministers, which is vndoubtedlie a very dangerous, and false consequent. That some are so qualified, able thus to preach, is a singular blessing of God vpon both our famous vniuersities, and his rich mercy which he hath vouchsafed vnto our church, but that other are not therefor lawfull ministers, nor their ordination good who cannot doe so­much, wee dare not so iudge.Qui bene pronū tiare possunt, quid autem pro nuntiēt excogi­tare non possūt Quod si ab alits sumant eloquen ter sapienterque cōscriptum, nemo riaeque cōmēdent at que ad populū proferant. sie. im personam gerūt, nō improbē faciunt. Sic enim (quod vtile est) multi praedicatores fiūt, nec multi magistri si vnius vers magistri idipsum dicant connia, et nō sunt in its schismata. Aug. de doct. Christia. lib. 4. c. 28. For some there are as S. Austin well obserued in his time, that can pronounce well (or as wee english it) are good churchmen, but cannot so well in­uent, neither for matter, nor wordes, but if they take of others, what is well penned (as homilies or sermons) & pronounce thē to the people, if they sustaine that person [Page 139]they do not amisse. For so (which is a profitable thing) there are many preachers, but not mainie maisters, if so be they speake all thinges of that one true maister Christ, and that there be no schismes among them. Where wee may note 1. the way to haue many preachers, secondlie that they who take other mens labours to vse do a profitable worke, 3. that they are not reckoned dumb dogs or vnpreaching ministers, but preachers and publishers of the truth. But let vs proceede on as wée be­gan. Some there are whose inuention serueth welinough, & vpon due meditation haue apt words at will, and can accordingly sort their places, & quotations for euery necessary proofe, which they do alledge & yet their memory is weake, & for their hearts they cannot deliuer without book what they haue penned in writing. These also must be put out of the number of ministers, as not a­ble to deliuer their message, and threefore being not able to preach, their ordination is not to be held for good. But by these mens patience who so dispute, we preses other mens iudgements before such ouerhastie censures. For Zepperus & Bernard Textor (though otherwise known disciplinarians) giue their verdict otherwise.Tyronibus ali­quid sub initio concedi potest etindulgeri, vt vel ad verbū me moriter edisc [...] vel ex chartale gant. &c. Zep­per, art. habend, concion, lib. 1. Bre [...]i memori­a subsidium in charia [...]ot asū & in libro reposnum seu fin­um Bernar. Textor Pandect sacra. concien. Euangelizare enim perpalico a rum est bapti­zare autem [...] ­iuslibet modo sacerdotio fūgatur Chrisost. in 1. Corinth. 1. Nunc quidem prastyteris q [...] in habiteres sunt hoc munui tradimus Ibid. To young diuines at the first somewhat may be fauourablie yeelded, that either they con without booke, or els to read their sermons out of their paper. Ber­nard Textor distinguisheth of preachers, some are of a bad me­mory, some of a good. They of a bad memory may haue help from their notes in their paper booke, as it lieth before them. 3. others a gaine there are that can, neither inuent, nor dispose, nor remember, and therefore not able to preach in the sense here deliuered of preaching, and yet were rec­koned for ministers in the dayes of the Apostles. For so anncient and late writers vnderstand that place in 1 Corinthi­ans where Paul saieth he was sent not to baptise but to preach For (saith Chrisostome) preach a very few can, but bap­tize euery one may that is a Priest or minister. And then af­ter recording how the custome of the Church in his dayes diffe­red not from the Apostles times. Now truely (saith he,) wee [Page 140]giue this office to presbiters that are more vnable. Maiutest euan gelizare quam baptizare. Non oninis qui bap­tizat idoneut est euāgel. zare. Ambros in 1. Corinth. 1. Perfecte bapti­zare etiam minus docti possūt perfecte autem euangelizare multo difficilio ris & rarioris est operis. Ideo docter gentium plurimis excel­lentior euangels zaremssits est nō baptizare, quo. niam hoc per multor fiers pote rat, illud per pancos, inter quos eminebat. August cōtra li­ter. Petili, lib. 3 c. 56. Cūpaucerū esset docare, pluri bus autem bapti zare datū soret. &c. Caluin in 1. Corinth. 1.17. Baptismum fere aliis manda runt qui ad pra­dicationem for tassis minus ido neierant Gual­ter. Ibid. Munus tingends cuiuit in ecclesia cōmitti potest, nō itē munus euangelizādi. P. martir. Ibid. Agnoscimus queru [...]dā in ecclesia veteri pasterū simplicitatem innocuam plus aliquando profeciffe ecclesia, quam quorū­dam cruditonē variam exquisitam, delicat am{que} sed paulo post fastu osurem vnde ne hodiē quidē veiieimus simplicitat [...] quorundā probā nec tamē omnino imperitā. Confes. Helueti. Vpon [...] same place Saint Ambrose hath these wordes It is a greater thing to preach then to baptise. Not euerie one that bap­tiseth is fit to preach. Some such note Saint Austin maketh. men of lesse learning may perfectly or sufficiently well bap­tise, but to preach wel, or perfectlie is a worke more rare and difficult, and therefore the doctor of the Gentiles be­ing more excellent then manie, was sent to preach the Gospell not to baptise, because that might be done by many, this could be done but by a few, among whome Paul, was eminent and chiefe. Maister Caluin noteth vpon that 1. Co­rinthians in this manner. The Apostle entreth not this com­parison to detract anie thing from baptisme. But because verie few were able to teach, but to baptise was giuen to manie &c. Maister Gualter to the like purpose. Other A­postles that were imployed in continuall teaching follow­ed this course of Saint Paul, they commended baptisme to manie others, who perhaps were lesse fitted to preach. Pe­ter Martyr hath some such obseruation vpon the same text. The office of baptising may be committed to anie man in the church, but so may not the office of preaching. Wee speake not of Hemingius, and others, whose iudgement agreeth here­unto Onely we wil content our selues with the confession of Heluetia. we acknowledge (saieth it) that harmles simplicity of pastors in the auncient church did profit the church a great deale more, then some mens various exquisite, & de­licat learning, but a little to proud & disdainfull: wherefore we reiect not at this day the honest simplicity of some ministers so it be not too vnlearned, 4. to conclude if by preaching they meane the spending of an hower idlie, to no purpose, or schis­matically or out of order, or like bold baiard, thē we graūt such as can exhort, say seruice, celebrat ye sacraments, read at times some [Page 141]godlie sermons which themselues haue perned, or some others for them, to be no ministers, because they cannot preach in that scandalous manner of preaching.

Dumb dogges.

As touching this appellation.Vecans mutes canes obiteit ila lis ignautā & socerdiam Cal. in Esa. 56.10. The Prophet calleth not those dumb dogs who are vtterlie vnable to doe their duty, for of them he spake in the wordes going before, but those he so nameth which are negligent and sluggish being able and not doing it 2. hee calleth not them dumb dogs that did read the law, admini­ster the sacraments, and those legall ceremonies with other such duties as became the priests though they all could not make far­der proofe of their memories inuentiō, audacity, vtterance, learn­ing & in a most paineful manner spending their spirits aforehand to be prouided, and after meditation to deliuer it by heart fitlie and agreable to the holsome doctrines handled and the persons in presence: for such able Priests were alwaies verie rare, but those they are, whome he calleth dumb dogs, that did nothing at all, appertaining to their office but onely bearing a name were altogether idle and slothfull 3. neither doth the Prophet reproue onely those to whome the function of teaching was com­mitted, but (as Maister Caluin noteth) he vnderstandeth iudges gouernors, and kinges, Sedetiam indi ces prafectos, ac reges, qui ritè omnia admi­nistrare debue­rant. Ibid. who ought to haue administred all thinges orderly. Now then as in ciuill pollicies; ignorance, and some defects make not a iudge, magistrate, or king his office void nor frustrateth the election (for that graunted will drawe on ma­nie absurd, rebellious, anabaptisticall conclusions) so neither doth want of some more speciall commendable perfection make a nullitie of the minister his calling or canonicall ordination.

Yes but it doth, For it is required he be able to conuince the gaine­saier.

Surely it is to be wished that all our ministers could per­forme their office in the best and most excellent sort, but we must doe as we may, when wee cannot as wee would. He that car­rieth a hod on his shoulder, and beareth bricke or morter is ma­nie [Page 142]times a good maison though not so expect, as the architect, and chiese builder: hee that handleth a spade to cast vp the mould, is other whiles a good gardiner, though not so cunning as he that draweth the knot. He may be a good minister that wanteth as wée read a fore memory, vtterance, audacity to instruct by the pen or by reading his owne labours, and the approued labors of other holy men, though he be not of dexteritie to conceiue or con­fute as some other of his brethrenican. And certaine it is, manse there are, who because they will shunne the reprochfull name of dumb dogs are readiest to fling a stone at the head of others more sufficient then themselues. For of these vntimely, rathripe, vnlettered, vnpreaching preachers, some haue beene found so able to conuince the cōmon aduersary, that they haue not blushed to disclame the knowledge of the latin tongue (as forsooth and great reasō the marke of the beast) nor ashamed to thanke God they de­file not their studies with those antichristiā controuersles, and as for writing of the fathers they haue wished them all on a light fire, not any thing better affected to the studie of the arts and phi­losiphte, accounting them all vaine and curious, and our vniuersi­ty learning but pedagogicall, nor our sermons other then meta­physicall schoole preaching. Such ability it is these men haue to conuince the aduersary that in steed of confuting him, they dis­tract our owne forces, & when they should strike at his head they are [...]bbling at our heeles, and where they should fight for vs, it is either with vs or against vs.

The Apostle 1. Tim. 3. & in Titus 1. expressing the duelies of a Bishop or aminister doth write they must be apt to teach &c. not left arbi­trarie, but a matter of necessity. For he must be so, and so.

The word must is a word of conuenience not simplie ab­solute,A [...]. meaning that Bishoppes, as neare as they can, ought to make choice of such men as are so qualified. For els by the like reason, no man may be a Bishoppe, or minister vnlesse he be a father of children. For the worde must there vsed includeth that particular. But the holy Ghost neither thinketh, writeth, or commandeth anie thing, which is not simplie and in euerie respect absolute and perfect, onely proposing the idea or patterne [Page 143]if a perfect minister not that alway there can be such a one. S.Nunquid, quiae tueuecitu forti simus quisqu [...] eligendus est, id circo non assis­mentur, &c. Hieron lib. 1. aduers. Iou [...]n [...] ­an. Sic indescripti one episcopi, & in eorum expo­sitione quaescripta su [...]t, &c. Hieron ad Oce­anum epist. 83. Quod dixit ir­reprehensibtlis: aut nullus, aut ratus. Idem. ad­uers. Blagianos lib. 1. c. 8. Illud certè [...] qui possit cum caeteris virtuti­bus difficulter inuenies. Ibid. Maximèque illud vt petens sit aduersarus resistere & peruersas opprime­re atque superae re doctrinas. Ibid. Ita fit quod in al [...]o primu [...] aut totum est, in alio [...]n parte versetur, & tamen non sit in crimine, qui nō habet omnia neccondemnetur exco, quòd non habet, sed iustificetur in co quod possidet Ib. Non suscip [...]nt magis & minus. Topic. lib. 6. Ierom against Iouinian asketh a questiō not amisse to our pre­sent purpose. What (saieth hee) because in an armie the vali­antest must be chosen, shall not therefore weaker persons be ac­cepted of, since all cannot be alike strong? And againe, writing to Oceanus. As Orators and Philosophers (saieth he) when they describe what kinde of orator, or philosopher they would wish to haue, due no iniurie to Demosthenes, or Plato, but de­scribe the thinges without persons, so in the description of a Bi­shoppe, and in the exposition of those thinges, which are written, there is set before a mirror of the priesthood. And the same fa­ther against Pelagius writeth vpon these wordes of the Apostle In that he saith. He must be irreprouable, such a one is not at al or very rare, and that other which followeth apt to teach with the rest of the virtues you shall hardlie finde. Anon after. That he be accused of none, be well reported of them that are abrode, and free from euill speaches of the aduersaries, I thinke it be harde to finde such a one, specially so mightie as that he can re­sist the aduersaries, and oppresse or ouercome peruerse doctrines. Againe He is either none, or rare, that hath all which a Bishoppe should haue. A little before so it commeth to passe that, that which is excellent, or perfect in some, is in others, but in part, and yet he that hath not all, is not in fault, neither condemned for that he hath not, but approued for that which he hath. So that the best sufficiencie is a grace, but it is not the essentiall forme that giueth life and name to a minister. Now we speake of the office it selfe, not of the execution thereof which wee hold must with all diligence and faithfulnesse be performed. Let him bee as learned, graue, discreete, vertuous as the times shall yeelde and the place may require. For wee doe not thinke that all places require men of like gifts and graces, but those which are of smaller note, circuit, and rewarde may stand content with men of inferior note. Which verie truth ma­nifestly proueth that abilitie to preach is not the definition of a minister for definitions doe not rise and fall, like a bow that [Page 144]is strong and weake,Mixtum ad pō­dus aquale. Aristot. de gene­rat. & corrup. [...]. but mens sufficiencie to preach after what exact manner they take preaching, is like a naturall mixt com­pound bodie, whose temperature is not gould weight, as if a grane could not turne the scale of euery mans sufficiencie, but if it be in a meaner degree of fitnesse, as our health commonly is, it may serue the turne.

If the Bishoppe could as well fit them for the calling as admit thē into the calling, there were no doubt but he might vse the words Re­ceiue the holy Ghost.

Wee doe not say It is the Bishoppe that doth fit him to the ministrie,Spiritus sanctus in ecclesiae praepo sito vel ministro si inest, vt si fictus nonest, operetur per eū spiritus sanctus & ad eius mer­cedem in salutē sempiternam et adeorum rege­nnationem & adificationem, quiper eum &c. August. contra epist. Parm. lib. 2. cap 11. Non est aqua profana & adultera super quam nomen Dei innocatur, etiamsià profanis & adulterisinuocemur &c. August. de bapt contra Donet. lib. 3. c. 10. but God in and with the ordination giuen him by the Bishoppe, in which partie so ordained the holy Ghost worketh (saieth S. Austin) that if the party admitted be not a counterfeit the holy Ghost worketh by him both to his owne reward for e­ternall saluation, and the regeneration of others to whom hee is sent. And if a counterfeit it is his owne losse, but yet the holie Ghost forsaketh not his ministrie, because by him he worketh the saluation of others. For as he witnesseth in another place bee the minister an adulterer or homicide &c. the water is not pro­phaine, nor adultered vpon which the name of God is called. The function is sacred and holie assisted by Gods spirit to the good of others, if not to his, that is thus ordained.

To be ordained aminister by men is no [...] or grace at all.

The ministrie or office whereunto wee are by men ordained, is a grace or gft.

  • First because freely giuen without respect of a­ny merit before God in the party ordained
  • 2. a gift of the holy Ghost, that thereby it might bee vnderstood to be an authority proceeding from God himselfe, though externallie collated by man
  • 3. to distinguish it from other callings in the world
  • 4. because such a singular and diuine gift hath euer annexed vnto it in the true execution of duties thereunto belonging, a powerfull pre­sence, assistance, & operation of the holy Ghost.

In respect whereof [Page 145]it may not only be said, that when Bishops or Priests doe those things which they are commaunded according to Christs in­stitution, it is not they, but Christ himselfe that doth them, but also in such an office so assisted with the holy Ghost, as that it is therefore called the ministerie of the spirit they doe therewith in like manner, specially if they feare God, receiue sundrie graces of his spirit, whereby there labours are made profitable vnto others.Illud &c. accipite spiritū sanciū ecclesiastica po­testas collata in telligitur esse August. tem. 4. Qq ex nouo te­stamento c. 93. Quia omnia in traditione domi nica per spiritū sanctum agun­tur. Ibid. Idcirco cum re­gulatis & for matraditur huius desciple­na dicitur its accipite spiritū sancrum Ibid. Non d [...]xit acce­pist is sed accipite spiritū sanctū &c Chrisost in Ioh. c. 20. ho­mil. 85: Potestat [...] quandam & gratiam spirita lem cos accepisse Ibid: Sed vt peceata dimitterent [...]d of ferentes enim sunt gratta spi­ritus, quare ad­didit. Querum remiseritis peceasa: &c oftendens quod genus virtutis largiatar Ibid. Theophilact Ibid. The Author of the questions out of the new Testament much auncienter then Saint Austin witnesseth that where it is read, that the Lord breathed vpon his Disciples, and said re­ceiue the holy Ghost, he implyeth the Ecclesiasticall power that is giuen and collated, and that for these reasons Christ in be­stowing this power did vse these words,

  • 1. To teach vs that all things, which are to be ministerially done in the name of Christ are really performed by the holy Ghost, because in the Lords ordinance all things are wrought by the holy spirit.
  • 2. That hereby he might leaue an example to his Apo­stles and Ministers.

Therefore the rule and forme of this discipline being deliuered to them, it is also said vnto them Receaue the holy Ghost. S. Chrisostome noteth that our Sauiour said not, Ye haue receiued the holy Ghost but re­ceaue the holy ghost, because they receiued a certain power, and spirituall grace not to raise the dead and shew miracles, or vertues but to loose sinnes. For they are differing graces of the spirit wherefore he added whose sins ye remit, they are re­mitted, & whose sins ye retaine they are retained shewing what kinde of power it is be giueth. The like sense and construction is made by Cyrill, or the Author vnder his name who interpre­teth this, Receiue the holy Ghost, for, Take yee the power to forgiue sinnes, and to retaine whosoeuer sinnes ye remit, &c. To the like effect hath Theophilact and that almost in the very same words with Chrisostome. Wherefore these words, Re­ceiue the holy Ghost, is in effect as much as Receiue the gift of God bestowed vpon thée by imposition of hands, whether to remit sinnes, or retaine sinnes. And thus much be spoken for clearing of doubts, that arise by occasion of this sentence.

Chap. 23. Homilies against the word.
In the first tome of homilies. Of swearing: By like ho­ly promise the Sacrament of Matrimony knitteth man and wife in perpetuall loue.

THe Booke from whence this grienance springeth is taken out, is the Booke of homilies set out in the daies of King Edward the sixt, of which times and Booke Doctor Ridley Bishop of Lon­don, who afterwards suffered for the Gospell, giueth this iudgement. The Church of England then had holy and wholesome Homilies in commendation of the principall ver­tues,Maister Foxe pag. 1940. which are commanded in Scripture, and likewise other homilies against the most pernicious and capitall vices, that vse (alas) to raigne in the Church of England. How the times are altered. Then that good Martir saw nothing in them dangerous to holy and wholesome instructions, now euery smattrer in Diuinitie can finde intolerable vntruths. But to be briefe. The Author of the Homilies taketh the word Sacrament for mysterie, as Saint Austin and Ambrose doe with other of the Fathers.Sacramentum militia Cicero. lib. 1. de officus Credimus ne bu manum sacra­mentū diuino. superinducili­cere & in aliū dominum post Christū respōde re Tertul de co­rona militis. Secondly, in this place somewhat more particularly for the saith plighted twixt couples, which was the auncient signi­fication of the word in forcaine writers Tully, &c. who call the oth giuen by the Captaine to the souldiers, the oth and Sacra­ment of warfare. In which sense Tertullian vseth the word we thinke (saith he) a question may be made, whether warfare be fit for Christians, and whether we beléeue a humane Sacra­ment may be added ouer and aboue the Diuine Sacrament. The Churches of Heluetia in their former confession so take it spea­king [Page 147]of, what is due to the Magistrate. To him toe know we are to perfourme fidelitie,Huic not ctiāsi libers simus &c ver a cum fide subticiendos esse fidelitatem a [...] sacramētū pr [...] ­stare scimus Hel uet confes. 1 [...] arti [...]. 26. Idest iusiura [...] dum quosuis magistratibus obstringuntur obseruat. 2. Ibid. and the Sacrament vpon which place we reade this obseruation Fidelitie and the Sacrament (that is) the oth, whereby subiects are tied to their Magistrates. Now the meaning of the homilie to be some such thing appeareth both by the title (of swearing) as also by the words following in this place of holy promises, vowes, and couenants made, and there­upon presently is inferred this scruple here.

By like holy promise the Sacrament of Matrimonis knitteth man and wife in perpetuall loue that they disire not to be separated for any displeasure or aduersitie that shall happen.

An euident place to shew what they intended who pend that Homily, taking the word Sacrament either particularly for a solemne promise vowed, or generally for a holy state ordained of God, as Doctor Whitakers noteth Saint Austin tooke the word, who honested Mariage by the name of a Sacrament, Sacramenti no mine matrimo­nium. Aug. coho nost auit quan­do cius dignita tem contraquo rundam crimi­nationes defen­dis quod in illo li [...]ro doctissimè aesanctissimè fe cit Whit. cōtra Duraū p. 656. Si hoc inquam à ponsisicus a­geretur facilè posset de apella­tion [...] conuentre Chemnit. de Matrim. p. 256. Quia coniug [...]um est sanctum vita genus divinitus institutum & commendetum libenter e [...]tri busmus nomen sacramenti, Confes. Wittenberg. when against certaine mens false criminations be defended the dignitie thereof, as he did in that Booke most learnedly and holily. That which was done learnedly & holily in Austin his booke, we liue to thetimes to heare it censured, & condemned as done corruptly in the booke of homilies. Chemnitius could be content Mariage were called a Sacrament so it might be an aduertisement of she whole doctrine thereof against the doctrine of the diuels, and of the beathen, if this were intended we might easilie yéeld to the name. The confession of VVittenberg saith. Because Mari­age is a holy kinde of life ordained of God and commanded by him we willingly giue it the name of a Sacrament. Take we first or last of these interpretations, we shall easily frée these words in the Homily of that waight, with which some delight to burden it withall.

It is directly contrarie to the 25. article of Religion, which saith there are but two. The other fiue falsly so called.

The article hath no such words (flue falsely so called) but thus commonly so called after which manner so they are, because the [Page 148]word Sacrament is more generally vsed, but to speake strictlie in what manner Baptisme & the Lord his supper are called Sacra­ments, the booke doth not so take marriage. For in the 2. tome of homslies speaking of matrimony there is not somuch as a sillable that soundeth to this purpose, where was both time and place to glue it the name of a sacrament if there had been any such mean­ing. But their opposing the book of homilies to the 25. article is as if a man would by their example knowing they allow but 2. Mannum signū hoc & quasi sa cramentū vsur­parunt eccles. descip fol. 25. Quantum ad verum presbyte rii munus liben ter coloco habeo Institut. lib. 4. c. 19. sect. 28. Quod 3. in nu­mero non posui, eo factum est quod non ordi­narium wee cō­mune, sed ad cer tam fūctionem speciales ritus Ibid. sacraments make them contrarie to themselues who call imposi­tion of hands as it were a sacrament or set M. Caluin against himselfe because in his institutions he alloweth but two sacra­ments baptisme and the Lord his supper as we doe, and yet willingly accepteth of the function of the ministry to haue that name, yet reckoneth it not as a third with baptisme & the Lords supper, bicause it is neither ordinary nor common with the faith­full, but a special rite for a certaine function. To take aduantage against that learned writer were very iniurious, and can it be ho­nest and godlie dealing to intreat our church thus, fince in both we know their minde alike. For though be side two sacraments M. Caluin mentioneth the office of the ministrie, and our homilie maketh matrimony one, taking the word at large, yet as generally necessary to all the faithfull there are two sacraments onelie. which are expresse words, which our Catechisme vseth, as before (cap. 15.) hath alreadie beene handled.

Chap. 24. Plurality of wiues maintained in the fathers.
In the second tome of homiles 1. sermon of diuerse places of scripture. It was permitted to the godliefa­thers to haue more wiues then one, by aspeciall pri­uiledge or prerogatiue. This is directly against the worde.

WHereunto the answere we make is two fow, one in gener all concerning the se­cond Booke of Homilies, the second is in particular as touching the very place here stumbled at. In generall it plaine­ly appe areth that thess men Substribe not to the Booke of articles as they should by a Statute, Elizabeth 13. Where among the rest, the 35. ar­ticle is thus: The second Booke of Homilies, (the seuerall titles whereof we haue ioyned vnder this artide) doth containe a godly wholsome doctrine, necessary for these times as doth the former booke of Homilies. In particular to the place this an­swere we giue, wherein this courst we obserue.

  • First, we set downe the words in question what they are, that it may appeare to such as haue not the book at hand.
  • 2. We will shew what rea­sons there are to approoue these words of the homilie.
  • 3. The iudgement of our old and newe writers shall be alleadged.

For the first: these words the Booke hath. The pluralitie of wiues was by a speciall prerogatiue suffered to the Fathers of the olde Testament, not for satisfying their carnall and sleshly lusts, but to haue many children, because euery one of them hoped and begged of God of tentimes in their praiers that, that blessed seede, which God had promised, should come into the world to breake the Serpents head might come, [Page 150]and be borne of his stocke and kindred. Where is to be noted that the question is not of the times of the Gospell, nor of the Law, nor of the first institution of Mariage, when man and woman were created▪ but of the time, before the law was written in Tables and giuen by Moses. Now that it was no sinne vnto them, as they vsed it, of whom the homily there spea­keth may appeare by diuerse reasons, which the godly learned did giue. First, a brother was to raise vp seede to his brother that died without issue: Secondly, children borne of both wines at once were legitimate, which could not be if poligamie (that is) pluralitie of wives at once had beene the sin of adulterie. Thirdly, the Iewes had answered little,Ioh. 8.33.37.39.56. whō being accused to be an adul­terous generation they replyed they had Abraham to their Fa­ther, not onely in a spirituall but a naturall propagation. For Abraham had more wiues at once.Gen. 31.51, 1, Ioh. 3.9. Fourthly, Iacob had La­bans two daughters, and Laban charged him he shall take no more. Fiftly, in asmuch as these words are the words of truth, that a man borne of God sinneth not (that is) continuery in sin, a very offensiue spéech it is to fay that the Patriarks, Abraham, Iacob, &c. did continue in a sinne, successiuely, continually with­out repentance,Non licuisse patribus simul plures vxores habere, nisi ad deline andum mysterium Instin. mart. in Tryph. Deum illit primis temporibus polygamiam ex­egisse Clem. Alexan. lib. 4. Strom. Permissum fuit cum dua [...]us etc Chrisost. homil. 36. in Gen. V [...] humanum [...]enus propaga [...]etur & pietatis incrementū caperet Ibid. E [...] tempor [...] nondum adulteriū lege [...]rohibitū, & amore posteritatis non ardor [...] libidine id factum, & de consens [...] vx [...]ris 3. ad aliquid significandū quod suturum crat, vt in Agar. et Sara. Ambros de Abra. lib. 1 6.4. and therefore it may well be thought, that the Lord of his speciall mercy, did heare with them, and what is that but a rule, which we may not make generall. I [...] so, then surely a speciall priuiledge that it was permitted. Countenance to this sentence giue the ages aforetime, and since. Aforetime Iustin Martir, Clem. Alexandrinus, Chrisostom, Ambrose, Ie­rom, Austin, &c. Iustin Martir. The fathers might not haue many wiues at once, but to shadow out some mysterie. Clem. Alexandrinus. God did in those former times exact poligamie. Chrisost. Because then were the beginnings it was permitted to be coupled with two or more wiues at once, that mankinde might be inlarged, & receiue increase of godlinesse and vertue. Ambrose. At that time adultery was not forbid by law, and what they did, was for loue of [Page 151]posteritie, not through heat of lust, and with consent of the wife, and to signifie somewhat was to come as in Agar and Sara. Ierom thus.Sciebat Ap [...]st [...] ­lus lege concess [...]̄ & exemple [...] triarcharum, ac M [...]se [...] fami­liare popule n [...] ­uer at in mul [...] i [...] vxorib [...]l [...] ber [...]s spargere. Hierō in [...]pest. ad Oceā Sufficienda pre lis ca [...]sa crat vx [...]rum pluri­um simul vni­vir [...] habenda­rum inculpabi­lis consuetudo Aug. de doctri­na Christian [...] lib. 3. c. 12. Ibid. cap. 18. So naturam cō­sulas non lasci­uiends causa v­tebatur s [...] morē &c contra Faust: Manch, lib. 22. c. 47. Null [...] vnqu [...] li [...]tum fuit si [...] ne domina despē satione plure [...] simul vxores ha bere. [...]nnoc. 3, c Gandemus, de Diuorti [...]s. Polygamiam Deus inter Isra elitas proba [...]it. Malanct. epitom Ethicor. Specialis casus fuit patrum polygamia qua peculiarem rattonem babuit. Heming. de di [...]rt. pag. 36. Polygamia vsurpata patribus citra culpam, nebis nullam lege [...] cō [...]ituit. Bullin. de [...] cad 2, serm. 10. Deum illeslege suam rem [...]sisse qui [...] co [...]om vid [...]mu [...] vspiam ea de causa re­prehendi, Pet. Mart. 1, Sam, 25. The Apostle knew it was graunted by law, and by the example of the Patriarks, and Moses also was not ignorant, that it was familiar with the Iewes to haue children by many wiues. Saint Austin in diuerse pla­ces, with more then these at this time we will not trouble our selues nor our Reader. An vnblameable custome it was for one man to haue diuerse wiues. And then one might with a more chast mind haue had more, then now some one can haue but one. Speaking in defence of Iacob the Patriarke against one Faustus an Hereticke. Sinnes some are against nature, some against custome, some against the Comman­dement. If you consult nature, not for wantonnesse, but for generation sake he did vse more wiues, if you respect cu­stome at that time and in those places it was the fashion, if you aske what Commaundement, it was by no law for­bidden. Innocent. He saith, It was neuer lawfull for any to haue more wiues together at one time, without some Di­uine dispensation, or priuiledge. Of later times, All the best approoued writers speake in behalfe of it, some more some lesse, and how euer with some difference, yet all in fauour there­of. Philip Melancthon, Hemingius, Bullinger, Peter Mar­tyr, Beza, Perkias, and Bucan professor of Diuinitie in Lau­sanna. The first of these that are named saith, God approued among the Isralites the hauing of many wiues at one time. Hemingius. The case of the Fathers was speciall in hauing many wiues at once, and there was reason for it. For God did winke hereat in the people of Israel, that by this means he might make way for his faith he had giuen them, that an innumerable multitude should spring vp from a very few. Bullinger writeth, Mariage of many wiues in the Fathers without fault in them, is no law for vs. Peter Martyr in di­uerse of his Bookes. It is manifest vnto vs, that God did re­mit and slacken his law to them, because we nowhere find [Page 152]they are reprooued by any of the Prophets, &c. Againe in the same place.Nolim cos ni­mium aggra­uare, Ibid. Vitio ne vertas fuit enim tem­pore ills huius [...] mods res libera & adiophora Idem. in Genes c. 29.27. Deus tolerauit in populo su [...] polygamian. Bez de polyg. et diuor. [...]test tamē ex cusari quia ad propagationem humans generis vel salt [...] ad propagationem eccelesia pertine bat. Perk. Ar [...] m [...]lla aurea. p. 78. Armato [...] 600000. è Iacobi familia ducentum annorum spatis. Id prolegom, Chr [...]l. Polygamia qua quis vno tempore pluresbabuit vxores patribus indulta fuit, now casciuienda sed gig [...]enda p [...]sob [...]lis gratia, tum quia iamerant tu [...] temporis mores politici, tum vt esse [...] aditus quidam, quo Deus promissions sua de innumerabils sobole expauc [...]s oritura l [...]cum daret Bucan, Institut. loc. 12 There is no doubt but the Fathers had faults inough yet when they may be safely defended, I would not lay on load. And writing of Iacob hauing two sisters his wines at one time. Reprooue him not. For then such a matter was free and indifferent. Master Beza, his sentence is, God tolerated Poligamie in his people. Master Perkins our countreyman. The Mariage of the Patriarches with many wiues, though it cannot be so well defended, yet may it be excused, because it did rather pertaine to the increasing of mankinde, or at the least to the increase of Gods Church. And in his preface to his Chronologies he obserueth the increase by Palygamie such, as 600000. fighting men were sprung vp of Iacobs familie within the space of 200. yeeres. Bucanus writeth of those times of many wiues to one man: Polygamie (saith he) Wherein a man had many wiues at one time, was of speciall fauour graunted to the Fathers, not for wanton­nesse, but for increase of a godly issue, as also because of the pollicie of that time was such, and another cause that God might make way for his promise in raising vp an innume­rable multitude of so small a company.

That can be no reason neither the one nor the other. Not the first, as that it was the propagation of mankinde for then it should haue begun with Adam. Because his times had most neede in that respect when there was no more but hee. The other is no reason that it was for increase of Gods Church. For then should it bee per­mitted now, because the true professors of the Gospell are but few to speake of, in respect of Atheists, Papists and other enimies of Christ his Church

This reply is made by some great friends to this accusatiō vn­dertaken against the Communion booke, but how weakly an in­different Reader may soone iudge. For first in the daies of Adam it might haue seemed most needfull to haue giuen this liberty if so [Page 153]the Lord had created more then one woman, which hee did not: As for the other that came after by propagation they were his daughters or nieces, and therefore herein appeareth a let: S [...] ­condly God the lawgiuer, from whom kings and princes take direction for their best laws, knew well, a law is best kept, when it is first made. Now to dash it in the prime by a contrarie prac­tise at the first, and to stifle it in the birth had beene with the soon­est. These, as others also best known to the Lord might be the causes, why at the first that was not approued which was after borne withall. For the other clause of their obiection where they infer. If for spreading and increasing Gods Church, then it should be now in vse. That sequel is no good consequēt Because the worshippe of God is not within the place of Iewrie now, as it was then. But the sound of it is gon throughout the whole world, and euery place fitteth for the Lord his seruice in respect of what it did then. Now (saith Saint Austin) of all sorts of men, and all nations the members may be gathered to the peo­ple of God, and the [...]ittie of the kingdome of heauen. Ex [...]mniho [...]i­num [...]e [...]ere, at­qu [...] [...]ibus gē tibus, adpopulū Dei et ciuitatē regni cul [...]um membra colligi possunt. August. de virg [...]. cap. 9 Be­ [...]des these, there are others giuen by the fathers why the Lord did beare with his people. They whose leisure it is to view what hath beene cited for testimony herein, may bee intreated to lay these reasons together which our fathers and brethren gaue, as also the manner of speach they grace this question withall: Exacted, required, approued, tolerated, dispensed withall, wincked at, permitted, graunted. For all these they shall finde as these also: vsuall, lawfull, misticall, a custome no way culpable, without blame, free, indifferent, a speciall case, and say the most against it. Such a one it is, as may be excused and a rea­son giuen for it. All which speaches diligently perused, let men say whither the booke of homilies might not well deliuer that sentence as it doth.

It is directly against the word of God and his first institution of marri­age Gen. 2.24. Malac. 2.15. Rom. 7.10. 1. Cor. 16.6. 1. Cor. 7.2.

The place in Gen. wée wit answer anon. The other of Malachy & the Apostle are against fleshly and carnal lust in their time, why are they thē vrged against these patriarks yt were long before, & beside, were not guilty of ye carnal sin condēned by those scriptures. [Page 154]Saint Paul in [...]iructeth the Row. and Cor [...]nthians in their dueti [...] 0 and liberty in marriage. What is this to the Patriarks and their fact. But by one of this dumb shew brought forth, take a taste of the other.Verba hac ali­qui putant face re aduersus po lygamiā, quod midi non displi­cet, modo hinc non inferatur. Patres qui in ve teri lege habue runt vxores, nō vsos faisse iusto matrimonio, sed potius adulteros [...]udicandos. Nam cum e [...] de causa in sa­cris literis non damnentur, om nimo put andum [...]st tis tum tem poris licuisse. Martyr in Cor. 7. Let Peter Martyr bee heard in his notes vpon 16. or cap. 7. which is the place the obiector vrgeth. These wordes (saith hee) some men thinke make against pluralitie of wiues, which thinges mislikes mee not, so it bee not hereupon inforced, that the fathers, who in the old law had many wiues, did not vse law­full matrimony, but were rather to be iudged adulterers. For since they are no where condemned in holy scripture, wee must thinke it lawfull for them at that time to haue so many. In which sentence these two parts would bee noted 1. that the wordes in this 1. Cor. 7. (and the reason is all alike for the other epistle) maketh not against poligamie of the fathers; secondli [...] nor doth any other scripture alledged, and therefore this their heaping vp of scripture, when it proueth no such thing is a ma­nifest breach of the commaundement, wherein he straightlie for­biddeth false witnesse bearing against the truth. A sinne the more grieuous, as the most innocent truth (for so are the scriptures) is forced to despose for that, whereof they haue nothing to gainesay. Great vse there may be of them for the times of the Gospell, or of Malachie and after that the law was written in tables, where­unto Leuiticus, Leuit. 18.18. 18.18. as Tremellius translates, may haue re­ference; and wee haue deliuered our iudgement in writing vnto my Lords grace of Canterbury; but the instances remembred in the homilie are most of them taken out of the booke of Gen. where is added in the close an example of Dauid and Salomon, but with a Cau [...]at in these termes for our vse and vnderstanding which thinges wee see plainely to be forbidden vs by the law of God and are now repugnant to all publike honesty. To treat with ye libidinous humor of carnal men, who either chal­lendge the examples of the patriarks that they may doe the like, or condemne them for doing it, or protect ignorance of the scrip­tures, because such examples (say they) are scandalous.

I, but this is directly against the worde of God and his first institution of marriage.

I, but (saieth Ludouicus Lauater) God who made that law; hath also power to release it Besides it is a certine peculiar, Sed [...]nim quile ge [...] sa [...]xit Do us eaudē relax and [...] patest atē habet. Peculiare quid dam est, quod u [...] mo temerè im ex ēplum, quo prode giosam suam li [...] bidinem excu­set, traxerit. Lauatur in Easter. homil. 11. c. 2. pag. 22 Certis de causis largitus est pl [...]s reseodem tem­pore vxores habere. Id. homil. 10. pag. 20. Tam abest vt hec ecuilegia culpauerit Deus, vt etiam fortunauerit. Id de vita & obit. Nabal. hom [...]l. 10. pag. 12. Duas simul vxores haber [...] simpliciter [...]ege Masis vetitu [...] [...]ō fuit. Drus. in Ruth. 4.5. which no mā may rafhly draw in to example to excuse his own prodigal lust by. And a little before in ye 10. homilie God (saieth he) for certaine causes graunted it as a larges and fauour to the Isralites to haue more wiues at once. Againe in his treatise of the life and death of Nabal God (saieth hee) was so far from blameing them thathe gaue them great successe. Their pe­culiar and a Larges speciall to them and their great good suc­cesse hereupon, what other sense beareth it, then that common english which our homilie, by some vniustly taxed, safely deliuer­eth, specially much more being added by others, as appeareth in the seuerall quotations afore, and this among the reft of Iohn Drusius. Simptie forbidden (saieth hee) it was not by the law of Moses to haue 2. wiues at once.

I, but what warraut for this more then these authorities

Arguments strengthened in this sort no discrete godly wise­man but doth and will reuerence, for we receiue and so must the witnesse of men. But yet to thinke that some priui­ledge those patriarkes had, though not so expressy set downe this may be the reason.1. Ioh. 5.9. Qualis lex, ta­lis dispensatio Priuslegtum di citur quod ema nat contra tus comm [...]ne in f [...] ro [...]e [...] al [...]quam personaru [...] Glos lib. 6. de Rescript. [...]vees in principto Priutlegtum quasi priuat [...] lex. For dispensations and priuiledges are as lawes yea priuiledges are not held necessary to be written where lawes bee. As at this day wee obserue in Acts of Parlia­ment such fauours as concerne some few stand vnprinted, Be­cause lawes belong to all, priuiledges to some few. For a priuiledge is some personall or particular law, which either dieth with the person, or must not be made common; If so as wee know this to be true. How much lesse may we expect any record thereof before Moses and the law written. For those more specially the booke of homilies speakes of. Wherefore as a law they had in their mindes and consciences for single mar­riage by speciall inspiration, so by a speciall inspiration, a tole­ration and fauour was inough.

An aduertisement to the Reader.

Presently after this treatise finished, there was sent vs from an honourable personage these notes follow­ing, as it seemeth an abridgement methodicallie drawne together by some of Deuon. and Cornwall. With their preface, and reasons, greatly accoun­ted of among the ignorant, which we haue thought good to set downe returning euery of them a briefe answer with reference to those places, wherein they are handled more at large.

Wee protest before the almightie God, that wee acknowledge the churches of England (as they be established by publike authority) to be true visible churches of Christ: That we desire the continuance of our ministrie in them aboue all earthlie things, as that without which our whole life would be wearisome and bitter vnto vt. That we dislike not a set form of prayer to be vsed in our church: Finally Whatsoeuer followeth is not set downe of an euill minde to deprau [...] the booke of Common prayer, ordination, or homilies, but onely to shew some reasons, why we cannot subscribe vnto all thinges con­tained in the same booke.

THat man his protestation is in vaine, Protestatie cū contrarie actu non releuat: Vel non valet protestarie vbi protestās per cō­trarium factū directè obuiat sua protestatiōi Glos. in Caluin. de constitut. verb. sine praindici [...]. confere [...]. pag. 26. whose deede agreeth not with his protestation. And a decree of a very auncient counsel prouides that no man should be admitted to speake against that whereunto he had formerly subscribed, as is alledged in the conference before the king pag. 26. But leaue wee this their faire glosing, and ex­amin their reasons.

To the booke of Common praier wee cannot subscribe because there is some thing in it of which we cannot make anie reasonable sense.

Neither sense, nor reason are fit auditors of a businesse of this argument. For if they were, what sense is there to put on loue, or what reason is there to put on the bowels of compassion? Is that which we know more inward then the inside of the gowne, for it is the life of the body so we esteeme of the bowels, and is the life of the bowels, body, person and al (for so is loue wrought by a holy faith and compassion proceeding from both) as a garment that a man puts of and puts on, or is the Lord Jesus any such manner of attice, which is the cause of all to be likened to apparell, if so what reason, and if no reason what sense is there so to agrue? A naturall man (and we thinke such a one hath sense and reason) perceiueth not the thinges of God neither in­deede can hee, no maruell then if he stumble at such places as these following.

The first reason therefore is, that it containes thinges without sense. As 1. whatsoeuer is manifest, the same is light Ephesians 5.13. in the epistle readon the 3. Sunday in Leut.

Whatsoeuer is manifest the same is light. Not without sense, neither in it owue words, vnlesse the greeke and original may be thought so, nor in the proposition it selfe (for diuinitie and Philosiphy acknowledg it for a truth) nor in experience, for what euer is manifest, ye same is so by reasō of the light (either in it or vpon it) nor in the coherence of the place (for ye Apostle sheweth how al points of darknes, whither in iudgement or practise mani fèstly are disconered by ye light) nor is it without sense in the vnd­erstanding of godly interpreters. The Greek scholiast render­eth it so, & M. Beza cōmendeth him for it.Scholiastes [...] passiuè inter­pretatur vt sit sēsus. Quicquid manifestum fit lucem (1) esse lis cidum fiert cōu [...] nit. 11 Beza. Math [...]tamen simpliciùs videtur vt expositionem quam posui retineamus. Muscul in Eph. 5.13. [...] vocis media Some of our brethrē (saieth Musculus) take this word [...], not onely passiuely is manifest, but actiuely to, doth manifest. They haue truely their thoughts not vntrue, But in my conceit it is more simple and plaine that we keepe the exposition I follow, namely, That which is manifest is light. We must know a translater his office is whē he commeth to a place somewhat indifferent in [Page 158]the originall (as this word [...]. of the meane voice, part­ly actiue partly passiue) to commend either interpretation to the godlie wisdome of the learned teacher, who at more leasure vpon better opportunitie may farder expound it in handling his set lecture.Lux actiuè, pas­siuè so is [...] actiuè, passiuè It is light actiuely giuing it, or it is light passiuely re­ceiuing it. Both waies since it is, both waies may the worde be, actiuely doth manifest, or passiuely is mani­fest. Either waie true, neither way dangerous, hereticall, nor senselesse.

2. It is without sense to say. In the power of the diuine maiestie to worshippe the Vnitie.

These words in the Collect for Trinity Sunday are not with out sense. For we worshippe the vnitie in the power of the diuine maiestie (that is) one in power, deitie, and maiestie. Three epithets, or wordes of attendance, because 3. persons, and yet all but one, and one essence; for as saith Fulgentius or Austin (the book is diuersly quoted) vnitie hath relation to the nature namely that one,Vnitas refertut ad naturam. Fulgent [...] de fide ad Petam. c. 1. who is God blessed for euermore. All which is answerable to those auncient verses good for memory, sound in diuinitie. Like maiestie of persons, Like power of the same, but the deitie common to all. So hath Victorinus, and before him Saint Basil in his hexameron the tenth homilie.Far maiesta [...] personarum. Par potesta [...]est [...]arum. & communis deita [...]. Victorinus. Id vnitatem cōcernit potentia, vt vnam in diuinis retineas gloriam & maiestatem. Basil. hexameron. homil. 10. Concerning the vnitie of power to retaine one glory & maiestie in the diuine persons &c. Glory matestie and power in these diuine persons, yet but one God to be worshipped.

3. It is without sense. Euery parishoner must communicate thrice a yeare and also receiue the sacraments and other rites.

Answer hereunto read this second part cap. 13.

God is sade to be the father of all that is called father in heauen Ephesians 3.15.

Our translation speaking of originally one greater then ano­ther,Read on the 17. sun. after Trinitie. and of God aboue all, chooseth to speake of the primitiue namely the father rather then of the diriuatiue, and those that descend of him. For it God bee their father, then also must he needes bee the father of their families. [...] interpretatur [...] quatenus de h [...] minibus dicitur qui progenito­res appellantur [...]. Secondly where others call this worde Parentela, Paternitas, cognatio, tribus, fa­milia, and the Greeke scholiast progenitors, and so differ, but the translation in the communion booke giuing the name Father reconcileth all these diuersities. 3. as the Apostle vseth an allusion or holy destant in the Greek, so the translator seemeth to keepe it in our English by a grace of speech, translating the name father, thereby vnderstanding fatherhood, and imply­ing there is no father in heauen or raith whither Adam, Abraham, &c. but God is a father of them, and because of them, therefore also of their kindred, generations, and families that come after.

5. It is without sense. This is the sixth moneth, which was called barren.

In the Epistle read on the annunciation to Mary, those wordes are taken out of Luke 1.36. The lesser Bibles tender it thus. This is hir sixth moneth, which was called barren. Hir put in, which is no more in the Greeke, then in the English, as for the worde following both translate it alike (which) for (shee) not meaning the moneth, but the wo­man Elizabeth, which was called barren. actus actinorū sunt in patien­te pradisposit [...]. This ambiguitie is shunned no more in one then in another. The sense is plaine howsoeuer, and if without sense, surely then onely to those who vnderstand not, and that willinglie.

6. It is without sense. Or euery our pots be made hote with thornes, so let indignation vex him, euen as a thing that is now. Psalme 58.8.

The difficulty in this place commeth hence, because one and the same word signifieth a pot, Quia vox he­braa & ollas et spinas significat subobscurus est [...]ic. locus, &c. Marlor. Vulg. Marlo. Tremel. Ste­phan et ali [...]. and a thorne. Be­fore the thornes shoot vppe, or as a thing that is raw suddainelie tooke out of the pot, ere the thornes crackle vnder, both which in­terpretations (giuen by learned men) giue aime to one and the same marke, shewing the speedinesse of Gods iudgement by two similitudes in one verse; herein our vulgar english translation is to be thought no more senselesse, then that which Marlorat and Auias Montanus follow, vnlesse men, whose exceptions these are, intend to disgrace the originall, who is in this an example to our communion booke, and either both are free, or both accessary to this senselesse imputation

7. It is without sense. When the company of speere-men and multi­tudes of the mighty are scattered abroad among the beasts of the people, so that they humblie bring peeces of siluer, and when hee hath scattered the people that delight in war Psal. 68.30.

words no more voide of sense then are other translations This here deliuered by way of prophesie, the other haue it by way of praier. This onely in a third person, that other in a second, and a third. As for the sense it is plaine to anie mans reading, that the verse speaketh of subdueing the enemie, not the multitudes onely, and basersort, doing homage in bringing peeces of siluer, but their Captaines to, and all those, whose delight is in warre.

Ratio secunda. That forasmuch as wee are able to discerne, that there is contradiction 1. To the booke of Articles, which denieth that con­firmation hath any visible signe: Whereas the last prayer in confir­mation, maketh imposition of handes to certifie the children of Gods fauour, and gratious goodnes towards them.

Nor hath confirmation any visible signe, as the word visible signe is taken for a visible element, which euery sacrament hath: namely in baptisme there is water, in the Lords supper bread and [Page 161]wine but Confirmation hath no such thing. For imposition of hands is a circumstance of action, not a ma [...]ter of substance, as in a Sacrament euery visible signe is. To this sense speakes the 25. article. Confirmation hath not like nature of a Sacra­ment with Baptisme and the Lords Supper, for that it hath not any visible signe or ceremonie, (that is any visible Ele­ment for signe or ceremonie) ordained of God. In which words it meaneth by signe a Sacramentall signe consisting of an outward, earthly Element and substance, so confirmation hath no visible signe. As for that other of imposition of hands it is a signe of Episcopall action, namely to certifie children (con­firmed vpon the prayer of the Bishop) how God hath beene fa­uorable and good vnto them, in that they are beene of beleeuing parents, baptized into Christ, brought vnto the knowledge of his grace & will as is found by examining them in the principles of their holy faith, &c. Wherefore the Bishop praieth ouer them for increase of grace, and vseth withall imposition of hands to certifie them by this signe of Gods fauour and goodnes towards them. By which ceremonie (saith Master Iunius) the holy A­postles, and Orthodox Fathers of sound iudgement would haue signified that a Christian man indued with repentance,Qua cerimōia sancti Apostoli & orthodoxi patres s [...]gn [...]ficatū voluerunt Christianū hominé resipiscentia, et fide praditum, atque ecclesia insitum vbi legitime probatus esset, mancipari domino, & consecrari ad vocationem suam sanc [...]e & rolli­gi [...]se obeu [...]dam &c. Iun. Paral lib 3. c. 6. Liberi Christi­an [...]rum stati [...], post partum vt membra ecclesia baptiz abi [...]ur, & post quam no [...]nihil ad [...]leuissent inst [...]e ba [...] tur, & impositione mannum confirmabantur, ac dimittebantur ex coe [...] Catechumenorum; ita vt liceret illis deinde ad c [...]am accedere. Vrsin. Proleg. Catechis. pag 3. and faith, and ingrasted into the Church after he hath been laws fully approoued of, is giuen in seruice to the Lord, and consecra­ted to goe thorough his calling (whether generally as a Chri­stian, or particular this and that) in a holy and religious man­ner. Answerably vnto this vse of the Fathers, and receiued by our Church. Master Vrsinus speaking of persons to be Bap­tized hath these words. The children of Christian parents (presently after they were borne) as mēbers of the Church were baptized, & after that they were pretily shot vp, they were instructed, and by imposition of hands confirmed, & were dismissed out of the company of the Carechized, [...] as they might afterwards lawfully approch [...]o the Lords Ta­ble. This holy auncient custome [...]ofore commendably vsed, our Church at this day continueth. But see more of this in this se­cond part. Cap. 11.

2. Contradictory to it selfe, by affirming in the Catechisme that there are but two Sacraments, and yet ascribing to Confirmation all things that are required to the being of a Sacrament either in that Booke, or in the Booke of Articles.

If the Catechisme affirme there are but two Sacraments, how are these exceptions at variance with themselues that men knowing and acknowledging so much, yet both before in this Booke, as also in the fourth reason here following in the fourth instance, séeme to inforce by their sophistications, that the Cate­chisme implieth there are more then two. Againe it is false, where it is said, the Booke of Articles ascribes to Confirmation all things that are required to the being of a Sacrament, as may appeare in the point before handled, and the 25.27.28. Arti­cles expresly shew to the contrarie.

Ratio. 3. That in our best vnderstanding it con­taineth in it some vntruths.

The third maine reason is to purpose, if it can as well proue as it is ill alleadged. But let vs examine the allegations as they are brought in order.

1. Innocents are said to be Gods witnesses, and to haue confessed and shewed his praise not in speaking but in dying.

This sentence here charged for an vntruth the Church of God hath taught heretofore,Pro Christe trucidatos infātes enter martyres coronari. Bern serm. 11 de Innocent. Si quaris [...]orll apud Deum merita, vt coro [...]ar [...]ntur, quare & apted He­radem crim [...]na vt trucidarentur. [...] fortè miner Christi pieta [...], quam Heredis impi [...]tas, vt [...]lle quid [...]m potu [...]rit innoxiosnec [...] dare, Christu [...] non poture propter se occisos cor [...]re Ibid. Audi quod in [...] ria non affectis [...]nt sedeorenas meruerun [...]. Theophi. in Math. cap. 2. Qued puers predomino occisi sunt, significa [...] per humilitatis meritum ad [...]o­ronāmartyri [...] esse veniendū. Haime part. hyem desanct. Inn [...]cen. Iudaec martyrū sanguine redū­dante. Hilar. Can. 1. in Mar. Her [...]dis furor, & infantum m [...]rs populs Iu­daici in Christianos sauientis est forma, &c. Beatorum martyrum cade pos­se, &c. I [...] aternitatis profectum per martyrii gloriam esser [...]ban­tur, Ibid. Pro Christ [...] p [...] ­tuer [...]nt pat [...] quum nondum poterant consi­teri. August in Epipha, serm. 6, inserm, 33. de tempore. Non habebat [...]satatem qua in passurum Christum crederetes sed babebat [...]s carnem, in qua pro Christ [...] passur [...] passionem sust [...]eretis. Ib. Non frustrae infantes illos, qui (cum d [...] ­minus Iesusnecandus quareretur) occisi sunt in honorem martyrum receyt [...]s commend. it eccle­sia Id. de lib. arbit. lib. 3. c. 23. & epist. 28. Hier. Homil, d [...] sanctis & lib. [...]. de symb ad Ca­tech [...]. c. 5. as the auncient Fathers witnesse. Bernard who was some 5. hundred years since hath these words. Can any doubt that the infants which were staine in Christ his stéede, are crowned among the Martyrs? And méeting with an obiection that might be made. If you aske (saith he) what they deserued at Gods hands that they were crowned, aske also what fault they had done that they were murdred, vnlesse perad­uenture Christ his pietie were lesse then Herods impietie, that the [Page 163]tyrant could put harmelesse infants to death, and Christ could not crowne them, who were killed for his sake. Theophilact who was some 900. yeares after Christ writeth thus. That Hered his malice may be shewen, must iniurie be néeds done the little ones? Heare therefore, they were not iniuried but iustly ob­tained crownes. Haimo some 800. yeares after Christ writes in his Postilly vpon this feast day of the Innocents. In that the children were slaine for the Lord Christ, it implieth that by the accepted worke of humilitie the way is to the crowne of Martyrdome, &c. Hilarie who was some 400. yéeres and vpward after Christ in his exposition vpon Saint Mathew, speaking of these babes, & their death saith, Iewrie did abound in the blood of Martyrs. And presently after thus. Herod his fury and the death of the infants is a forme or patterne of the people of the Iewes raging against the Christians, and thinking that with the slaughter of blessed Martyrs, they can extinguish the name of Christ. And speaking of those words in the Prophet: Rahel would not be comforted because they were not, &c. They were caried vp into the aduance­ment of eternitie by the glory of Martyrdome▪ Saint Austin (who was somewhat before Saint Hilarie) The in­fants (saith he) could suffer for Christ, though they could not as yet confesse him. Againe in another place, yee were not of age to beleeue in Christ, who was to suffer, but yet ye had flesh of your owne wherein yee could indure the Passion for Christ who was to suffer. And in his third Booke of free will. The Church doth not in vaine commend the infants receiued into the honor of mar­tyrs, which were slaine by Herod &c. Which very selfe same sen­tence he remembreth verbatim in his Epistle to Saint Ie­rom. Copious in this argument are his Homilies of the Saints in foure seuerall Sermons, calling the Innocentes Martyrs and their death Martyrdome, and in his second Booke de symbolo ad Catechumenos the fifth Chap. &c. Before him Saint [Page 164] Origen homil. 3. maketh mention of them after this manner.Horum memo­ria sem [...]er, vt dignum est, in eccles [...]is celebratur: secundum integrum ordi­nem sāctorum vt primorum martyrum &c Origes: homil, 3. in diuersos. Benè & secun dum voluntatē Dei eorum me­moriam sancti patres celebrars màdauerunt sē piternamin ec­clesus, velut prodomino mor [...]entium. Ibid. Ecce pariuuli [...]st [...], quos hoste [...] naturae, crade­litatis monstrū Herodes occidit subito fiūt mar­tyres, & dum vice Chri [...]t [...] & pro Christo. Cypriā. de stella & Magis. Testimonium, quod non pote­rat sermone, per hibent passione Ilid. Spangenberg. Post [...]l▪ Istatamtristi tragoedia cruen tam ecclesiae Christs imagi­nem delintauit Centur. [...]: lib, 1, cap, 3, Vt Abel primus veteris testamenti martyr fuit, [...]uius sanguis ad Deūclamauit it a isti primi in nouo testamento propter Iesum Christum rcciss sint & glori of a martyri [...] corona redimit [...], vitam hanc mortalem cum immortali commutauerunt, & cum ill [...] nunc in coelis viuunt. Gualter, homil. 18. in Math. [...]. The memory of these infants alwaies is celebrated in our Churches as it is meete, according to the intire order of the saints, that Bethlehem it selfe where the Sauiour was borne, may seeme to offer vnto the Lord the first fruits of the Martyrs. Anone after. VVell therefore and according to the will of God, the holy Fathers haue giuen in charge that there be celebrated a perpetuall memorie of them as dying for the Lord. No new deuise in his time but long before as it appeareth by his writing. Saint Cyprian or the Author vnder his name. Behold these little ones, (whom Herode the enemy of nature and and monster of crueltie did kill) are suddainly become Martyrs, and whilest in steede of Christ, and for Christ pulled from their mothers breast and slaine they beare witnesse by suffering, what they could not by their speech. All which testimonies as they are nothing, if Scripture were against them, so the Scripture no where gainsaying, we shall doe ill to gainsay the testimonie of so many ages succéeding one another, and that for many hundred yeares confirming what (but lately) is denied without sufficient proofe to the contrary. And yet though lately denied by some few among vs (not to speake of our own Church here at home) other our brethren in the same faith learned writers of these times ap­prooue the order we do. Spangenbergius as may be seene in his postill they of Merdenburg in their Centures note that God by this heauie Tragedie hath shaddowed out the bloody image of Christs Church. Which historie of theirs would not fit to such a purpose, if their were no comparison twixt them and the Church of Christ. Master Gualter in his 18. Homily vp­on Saint Mathew writes thus. As Abel was the first Martyr of the olde Testament, whose blood cried vnto God, so these infants were the first, which were slaine in the newe Testament for Iesus Christ and crowned with a glorious crowne of Martyrdome, haue changed this mortall life for an immortall, and now liue with him in the heauens. Be­side all these auncient and late authorities this argument may [Page 165]iustifie what our Church doth. They in whom Christ is perse­cuted and put to death may be held for Martyrs: But in those in­nocent children Christ was persecuted and put to death. (For such was the tyrants purpose, and so Christ accounteth what is done to little ones for his sake as done vnto him.) Therefore may they be thought blessed Martyrs not in speaking, for they were in­fants, but in dying,Non pro fide Christs, nec pro iustitia occub [...] rūt sed pro fide Christ [...] ( [...]d est) loco Christi. Ludel. Ierrem. 31.15. not properly Martyrs such as are volunta­rie professors of the faith, but yet so to be esteemed because for Christ, that is, Christ was among them sought to be slaine. Thirdly, the scripture it selfe thus farre confirmeth the point, in that the Prophet [...]eremie is alleadged cap. 31. Rahel weeping for hir children, Shaddowing thereby the Church of God mour­ning as a desolate widdow for those that she bare vnto God. For so the verse following doth minister comfort. Thus saith the Lord. Refraine thy voice from weeping, and thine eyes from teares, for thy worke shall be rewarded saith the Lord. As for that our Church calleth them Martyrs (which seemeth to be some mens grieuance) because Herods sonne was then slaine, is no deniall of the name of Martyrs to the others the children of the faithfull in Bethlehem. For if any were, it was sufficient,Volun tate & actu vt S. Ste­phan volunta­te non actu. [...]o­hannes. Actu nō voluntate, vt in nocentes Ber­nar, serm, de Inno, Cu [...]us vice sup­pleuit quod de­crat voluntaris Ibid. and that some were, the allegations before proue sufficiently. So needlesse are some mens peremptories they send foorth to wound this truth like Herod his executioners to kill those little ones, that so he might be sure to put Christ to death. To conclude this point. That difference of Martyrs our Church alloweth of, Some are Martyrs in will and act, that is, both suffer and are willing to it, so Saint Stephen was, some in will ready to dye, though happily they dye not, so Iohn the Euangelist: Some in act, not in will that is, they can but suffer and doe, though they haue no will, nor vnderstanding to know what they doe, so did these infants, in whom what was wanting to their will Christ gratiously supplied.

2. It affirmeth that Faith and Repentance are required of in­fants that are to be Baptized. And that they performe the same by their Suerties.

Two branches in this exception.In parnulis qui baptizantur, sunt qui negāt omnem actonē et operationem spiritus sancti. Chem. debapt. Hiedico quod omnes dicunt aliena fide eorū qui offerūs cos parnulis succur ri, &c. Luther­de captiv. Babylon. Sicut verbum Dei potens est, dum sonat etiā impis cor im­mutare, quod non minus est surdum & in­eapax quam vllas parnulus. Ibid. The first of these against such as thinke God worketh not at all by his holy spirit in children baptized. The Catechisme not meaning that they haue an actuall faith, namely a feeling that they doe then beléeue, for so they doe not, that they liue, yet they doe line. But they beléeue (that is) they haue the spirit of faith and repentance. As for the second branch namely that they performe faith and re­pentance by their sureties, is to be vnderstood of that present pro­fession and promise then made, whereby the God-children are bound, as effectually in baptisme, as if themselues were then pre­sently able, and did actually beléeue: Luther disputing of this point. Here I say as all else doe that children are succoured by the faith of others, that offer them to Baptisme, &c. Againe afterwards. As the word of God is mightie, when it soundeth, able to change euen the hart of a wicked man, which is no lesse deafe and vncapable then any childe, so by the prayer of the Church offring the childe in baptisme, the little one is clen­sed, changed, and renued by saith infused into it. But for answers to the doubts herein looke the first part, cap. 30. pag. 173. &c.

3. That children Baptised haue all things necessarie vnto salua­tion, and that they are vndoubtedly saued.

No more vntruth then that of the Homilie, That infants be­ing baptized, and dying in their infancie, are by his sacri­fice washed from their sinnes, brought to Gods fauour and made his children, Homil. saluation of mākind. Perkins on the Creed pag 25. and inheritors of his kingdome of hea­uen homily of the saluation of mankind only by Christ &c. No more vntruth, then that, which Master Perkins writeth. That infants dying in their infancie, and therefore wanting actuall faith, which none can haue without knowledge of Gods will are no doubt saued by some other speciall work­ing of the spirit vnknowne to vs. But an argument to prooue this Unbricke true may be thus briefly framed. To whom the promise is made,Act. 2.39. how God will he their. God they are vn­doubtedly saued: But to our children baptifed the promise is made. Therefore our children baptised are vndoubtedly saued. But hereof sée at large part. 1. cap. 25. pag. 165. 166.

4 Vutruth. That we haue a sure and certaine hape of euery one to be buried that he shall rise agains to euerlasting life.

We are not required by the booke of common praier to haue a sure and certaine hope of euery one to be buried, because not of euery notorious impenitent malefactor cut off by law, or a murtherer of himselfe, for dying excommunicate, all which are buried, but of euery one liuing & dying in the fellowship of Christ his Church, professing the same faith, pertaking the same Sacraments, of whom we hope the best, but no farder, nor otherwise then thorough Jesus Christ, for in the buriall we pro­fesse that to be the bend of our hope. It any minster be sure to the contrarie, discretion may be vsed, which we hold safest when it is with direction from the Bishop, as in such cases of doubt the Booke well prescribeth. See more, part. 2. cap. 1.

5. Vntruth-That nothing is ordained by it to be reade in Gods ser­uice, but the very pure word of God, the holy Scriptures, or that which is vndoubtedly grounded vpon the same.

No vntruth. Because there are left out as the preface of the Booke sheweth many things, whereof some be vntrue, some vaine and superstitious, in consideration whereof this sentence prefired there followeth. Nothing is ordained to be reade but, &c. And for any instance is giuen to the contrarie it is, but their idle surmise.

6. That in the course of reading appointed so much as possibly may be, the reading of the boly Scripture is so set forth, that all things shall be done in order without breaking of one peece from another.

It is no breaking of one peece from another so read chap­ter after Chapter, as time shall serue, & the Minister or Church doth see good, that so the whole Bible, or the greatest part thereof may be read ouer once in the yeare. But the preface calleth that breaking one peece from another, when [...]ertaine [Page 168]stories, legends, Responds, verses, vaine repetitions, cou [...] ­morations, and sinodales come betweene; so that commonly in the beginning of a booke to be read, three or foure chapters were read and no more at all. And therefore no vntruth in those words prefixed, but in them, that doe purposely misconstrue.

That it containeth in it doubtfull matters. Ratio quarta.

1. It affirmeth that there are Archangels,
I. Doubt.
and that Michaell is a created Angell.

A Sadducie might father this exception. For this deniall that there are Angels ouerthroweth at once both these bran­ches of Archangels, and of Michaell, and saith in effect as-much: though a Sadducie flatly deny, and this Author doubt­fully deliner it: which manner of writing many times diffe­reth no more then heresie in the shell, and when afterwards it is fledged. It this name Archangell be such a stone of os­sence, as because where it is, that Booke may not be subicri­bed to,After the pro­per Preface. Homil. obedi­ence to Rulers & Magistrats. 1. Thes. 4.16. Saint. Iud. v. 9. (for so some reason against the Communion Books and the Homilies where it is in both,) then may we not subscribe to the whole Scripture because of these places, 1. Thessal. 4.16. and Saint Iude v. 9. for there it is in them both, and in the latter of these two Michaell is called an Archangell, and therefore may well be thought a created Angell. For this word Archangell doth no more deny him whose name it is to be an Angell, then a word of like com­position Archbuilder doth deny one to be a builder,1. Cor. 3.10. but rather inforceth by way of necessary consequent because a chiefe or spe­ciall one, therefore a builder: so because a chiefe Angell there­fore an Angell. Apocal. 12.7. And although in the tweifth of the Apocalips some are of opinion, that Michaell signifieth Christ, yet diuers are of another iudgement taking Michaell and his Angels in their proper signification, for administring spirits to helpe those, which are inberitors of eternall saluation, Heb. 1. Other obiecti­ons they make, as first that Michaell signifieth Christ, because it signifieth who is equall to God. But yt is no more argument, [Page 169]why Michaell may not be a created Angel, then to reason from the name Gabriell, who signifieth the strong God or strength of God & yet is a peculiar name giuen to a created Angel. Lue. 1.26. Luke. 1. or the worde Daniel, which signifieth the iudgement of God, and yet was it the name of Abigails sonne,1. Chron. 3.1. as also the names of that excellent prophet whose prophesle wee haue. Rather it well followeth this name Michaell is as Gabriell the name of a created Angel, in this sense,2. Pet. 2.11. Composite h [...] ­ [...]usmods nomi­na habent An­gels vt intelliga­mus cos non ha­bere potectatē separatam à Deo, sed prin [...]i [...] patum sub no­mine Dei ger [...] ­re vt tetun [...] Deo tribuatur. Marle in Luc. 1.19. Dan. 10.13. Aliud est spect [...] re caput secun dum ordinatio [...] nem natura [...] iusque in suo ge nere, aliud secū dum ordinati­onem gratiae. Iun. Contro. 3. lib. 1. c, 9 Angelorum quà Angelicaput aut princeps esse po [...]est, verū quà electa eccle sia sunt, caput v [...]icum est Chrictus Ibid. 11. Colos. 1.16. Luc. 2.9.13. Exercitus (id est) varieta [...] or dinū. arguing that Angels though mighty in power, and none among the creatures like vnto them, yet euen they carrie these names as a remembrance to the sonnes of men, that their power is borrowed of the Lord, and their heutenāncie, or principalitie is vnder him. For who els is the mighty God, and who is equall vnto him? The second argument (some vse that Michael signifieth Christ, and therefore is no created Angel) is of no consequence at all. For Isaacke, Sampson, Dauid, Salomon, did signifie Christ too, yet were they men, distines persons from him. Their third reason is because Michaell is called one of the chiefe Princes. In saying this wee keepe to the wordes of scripture. One thing wee know it is to speake of creatures as creatures, whither men, or Angels in their frame of creation, another thing to speake of them, as they are the elect confirmed in grace. Of men, as men, Adam may be their chiefe, & of the Angels in their nature some one or other continuallie, or by course, and at times their chiefe as the Lord will, yet that no let, as they are the elect Church of God but Christ may be and is their onely chiefe and head. That there are Angels, and among them Archangels, such as are chiefe, wee neede not doubt, because there is order (not confusion) euen in hell the place of confusion much more in heauen, which is the beautie of all and the glorie of our God. The diuerse names of throns, dominions powers, principalities, shew diuerse degrees, for they are not idle names. One Angell brings glad tidings to the shepheardes, the residue anon after accompa­ing him called an armie of heauenly soldiers singing prayses vn­to God, shew there are some first, and others after. As for the quotient that there are 9. and iust 9 orders, or caneks we in­quire not, much lesse doe wee determin. Sure wee are of this, that the Angels are an armie where are diuerse ranks, and [Page 170] Michael Wee finde a chiefe one in the Lords hoast. Thus farc [...] proceeding wee offend not, yea this wee would knowe, what iniurie is it vnto Christ, to say there are degrees of compa­rison among the Angels, so long as wee take not vpon vs boldlie to marshall them, but contenting our selues, (with that wee are taught) giue the soueraigntie of all vnto Christ? Were there not among the Lord his worthies that did fight his battles,1. Chro. 12.14 some able to resist a hundred, some a thousand, all Captaines in the hoast, yet a greater then they all, that did staie his ten thousand;1 Sam. 18.7. in respect of whome, they were but sol­diers and yet Captaines they are compared with the rest of the armie. Starres there are in the firmament but not all of one magnitude;1. Cor. 15 41. one starre differeth from another in glorie. God hath giuen the rule of the day to the Sunne, of the night to the Moone, his owne power in the meane while no­thing diminished, for hee ruleth day and night Sunne, and Moone, and all else. The priesthood of the law was a look­ing glasse,Heb 8. 5. [...]. or as the author to the Hebrues speaketh made af­ter the patterne of heauenly thinges. If so, as it is most cer­taine, then looke, how in the priesthood some were common, and ordinarie Priests, others of more eminencie, and chiefe a­boue the rest, for there were Leuites & Priestes and a high priest, so may wee vndoubtedlie conclude of that other in heauen and those celestiall Angelicall spirites, that some are common and ordinarie, others chiefe and more speciall as the worde Arch­angel doth import. But will wee knowe, why it pleaseth some to doubt there are Archangels, their reason is because; where Archangell is named, Christ (say they) is to be vnderstood. which opinion if it bee priuatlie theirs, and spred no farder the lesse dangerous is it but yet dangerous. For the places of Saint Iude and 1. Thessalonians 4. Saint Iude. v. 9 proue the contrarie.1. Thes, 4.16. And though they shuffle off that in Saint Iude, yet can they not that in the Thessalonians. Nor in deede can they that in Saint Iude. For being an historie, and historie Saint Iude relateth plainelie in their letter as the fall of the Angels v. 6. Sodom and Gomorrah v. 7. wee must iudge the like of it, which literall plaine sense while men haue left, they haue [Page 171]digged them pits that hold no [...] water, and haue made strange interpretations more intricate then the text, some vnderstand­ing the bodie of Moses for the law, some for the Gospell, o­thers for the people of the Iewes, others taking Moses put for Iosua, all which cast a mist before the Sunne, and no mar­uell then, if wee eastile mistake.Non hoc dic [...] quod pradecess [...] res me [...]s worde a [...] au [...] quic­quam de his ar bitrer detrah [...]n dum. Hieron. Sophronio. This wee speake not to bite our predicessors, or that wee would detract ought from them. The letter of the historie is plaine that Michael a chiefe Angel in the Lords hoast appointed by God (as sometimes one is for one businesse, sometimes another for another) re­sisted the deuill about the bodie of Moses, when Sathan would haue made it a stumbling blocke for Israel to commit Idola­trie, (as they were forwarde inough) so highlie they esteem­ed of him, and no marnill,Deut. 34.10. For not a like Prophet was there in Israel, whome the Lord knew face to face.2. Tim. 3.8. A historie (this is) not found in other scriptures, no more is the name of Iannes and Iambros, Iud. 14. nor is that of Enoch prophecying in those wordes Iude 14. nor manie such like which the Iewes might haue by tradition from their fathers by worde of mouth, or by some other bookes which recorded diuerse other mat­ters of truth not mentioned in Scripture. For wee doubt not that the fathers told their children manie things of fact, such as were true and done in the generations aforetime, not set downe in Gods booke, yet this no warrant to conclude insufficiencie of Scripture, as if there wanted ante thing ne­cessarie to saluation, nor giueth it countenaunce vnto popish traditions, that doe contrarie to the Scriptures. As for the other place in the Thessalonians it distinguisheth expressie the Archangel from Christ. 1. Thes. 4.16. The Lorde himselfe Christ shall come from heauen with a shoote, and with the voyce of the Archangellu [...] and,Archangelū [...] minat quasi u [...] cem exerc [...]us Archangelus praconis officio fūgetur. Quan quāenim, &c. Tamen vt in ordinibus fieri solet pr [...]mariū statuit [...], qui aliis pr [...]cinat. Marlorat. in 1. Thes. 4.16. with thee trumpet of God &c. Where t [...] Apostle nameth the. Archangell, Captaine as it were of the hoast. The A [...]hangell shall performe the of­fice of a cryer. For although it hee common to all the Angels Mathew 13. and 14. yet as in orders the Lord sets down one chiefe to [...]e gouernour vnto the rest, & to blow before thē [Page 172]Beside all this we haue spoken, more we might adde out of [...] fathers, councels, scholasticall writers. But wee haue beene alreadie long inough in this point and therefore this shall suffice.

2. Doubt. It affirmeth baptisme in an house merelie priuate, & seem­eth hereby to nourish the superstitious opinion of the necessitie thereof.

Looke the aunswer before part. 1. cap. 32. pag. 191.

3. Doubt. It alloweth the minister to vse conditionall baptisme in the publike congregation after the child hath beene priuatlie bap­tized in this for me in the name &c.

The booke saieth not that the childe after it hath beene pri­uately baptised shalbe baptised publikly, but contrariwise in these expresse termes. If thou bee not baptised already. N. I baptise &c. And why this order is misliked wee knowe not, neither doth the authors giue a reason. For if it bee meete to speake of thinges as they are, then of doubtful things wee may speake doubtfuly. And yet this practise here mentioned being seldome or neuer for ought we heare, it is rather set downe by way of preuention, then that wee knowe any such thing is done, and as it is a suppositi­on so vpon supposition onely proceedeth.

4. Doubt. It saieth there be two sacraments onelie as generall necessa­rie vnto saluation, wherein it is dangerouslie implied that there are more then two.

In the second reason and the second instance thereof it is con­fessed that in the Catechisme there are but [...]. which is a truth. And how suddainly men are changed to denie so much, or capti­ously to inforce the contrarie. But see before part 2. Chapter 14.

5. Doubt. It alloweth prinate Communion betweene the minister and the sicke people.

Read hereof before part 2. Chapter 10.

6. Doubt. It affirmeth that our ceremonies tend to edification, and are apt to stir vp the dull minde of man to the remembrance of his duetie to God by some speciall, notable signification, whereby he may be edified.

Not amisse so to affirme. For our speech, gesture, behauiour, attire and the like (ordinarie as they are) put vs in minde of our selues, how much more may those rites, ceremonies, apparrell and the like, which the church of God doth ordaine for time of di­uine seruice? But see more hereafter.

7. It calleth ministers Priests, a thing auoided by the holie Ghost i [...] the new testament as belonging to sacrifices.

The holie Ghost giuing the name [...]. to our mini­ster, which is the originall (whence Priest is deriued), giueth no other name, but what the communion booke calleth them by; Sée before part 2. Chapter 6.

8. It appointeth the minister to say to the sicke person: I by Christ his authoritie committed vnto mee do absolue thee from all thy sinnès.

Well may it. For the order prescribed is thus. In visitation of the sicke the minister beginneth with prayer in generall for the whole Church and then more particularly doubleth, trebleth, and multiplieth his prayer in behalfe of the person thus visited, ex­horts him to a godlie patience in bearing his sicknesse, to an vn­fained repentance for his sinnes, a solemne promisse of amend­ment of life, to a sefled confidence in the mercies of God thorough Christ, to an earnest begging of God the forgiuenesse of sinne, to an humble thanksgiuing for the Lords fatherly chasticement, as for all other blessings vouchsafed, with a full be quest wholy com­mending him selfe to his blessed will whither in remouall, or con­tinuing, increasing or deminishing his paine, whither health or [Page 174]otherwise life or death, what euer may come. Afterwarde the minister proceedeth to a more particular examination of the sicke man his faith, how he stands resolued against the terrors of death &c. satisfying him in such doubts as shall then be ministred; And if the partie haue made a generall profession of his faith and sorrow for sinne, then is hee moued to a more speciall confes­sion, opening his griefe more particularlie if he feele his consci­ence burdened therewith. And satisfaction being giuen this way, the temptation subdued, the wound cured, the terrors of death vanquished by spirituall and wholsome doctrines of the Gospell,Videmus mini­tiros ipsos vt de remissione pec­catorum certi­ [...]res reddant c [...] scientiat, testes ac sponsores. Cal. Institut. lib. 3. c. 4.12. Nec minoris efficatia, aut fructus est pri­uata absolutio, vbi ab tis peti­tur, qui singula ri remedio ad insirmitatem suam subleuan­dam opus habēt Ibid. 14. Secretum ani­mi vulnus aperuerit, at{que} illam Euange­lis vocem pe [...]u liariter ad se directam audi­erit Tibi, &c. Ibid. Animum confir mabit ad seui­ritatem, illaque qua prius estuabat trepidatione liberabitur. Ibid. Priuata absolutio in eccle sits retinenda est, quanquam in confessione non sit necessaria omnium delictorum confessio. Aug. confes. artic. 11 De confess. priuata facienda pasloribus, affirmamus ritum priuata absolutionis in ecclesia retinēdum, & constanter retinemus propter multas graues causas. Confess. Saxon: 1. the minister, who is in Gods steede a pledge and sure­tie for furder securing a troubled soule, shall apply these wordes. Our Lord Iesus Christ who hath left power to his Church to absolue all sinners which truelie repent, and beleeue in him, of his great mercie forgiue thee all thy sinnes in the name of the father &c. Priuate absolution is of no lesse power, and efficacie then the publike, when it is sought for by them, who haue neede of this singular reme­die for easing their infirmitie. For when the partie shall haue laid open his sore, and shall heare from the mouth of the Lords minister the wordes of the Gospell directed pe­culiarlie vnto him. Thy sinnes are forgiuen thee. Bee of good comfort, it will establish his minde in securitie so as hee shalbee deliuered from that torment of feare, where­with before he was miserablie vexed, and disquieted. This Godlie and comfortable practise of our Church of verie great vse (if it were in more vse) Maister Caluin which commendeth, as the marginal quotations may proue, and so doe other Churches, as appeareth in their confessions. Priuate absolution is to be retained, although in confession a particular recitall of all and euerie particular sinne bee not necessarie. Againe the Churches of Saxonie thus. Concerning priuate confession to bee made vnto the pastors, wee affirme the rire and manner of priuate absolution to be retained in the Church and wee doe constantlie retaine it for manie weightie causes. [Page 175]Afterwarde it followeth. As Dauid was confirmed heareing of this absolution. The Lord hath taken away thy sinne 2. Reg. 12. so thou mayest know that the voice of the Gospell preacheth vn­to thee forgiuenesse of sinne, which in absolution is by name expounded vnto thee. Qua in absolu­tione tibi nomi natim exponi­tur. Ibid. In spec [...]e homi­ni peccatori in nomine Sanct. To init. dicitur. Tibi remissa sunt peccata ō­nia: Priuatam absolutionem recitauit Chri­stus paralytic [...]. Luc. Osian. In­stitut c. 8. Priuata abso­lutione absol­uit Christus. Ibid. Priuata confes­sionis vsus apud nos seruatur, —&c. Chemnit. de Confess. pag. 216. Remittuntur peccata per Dei verbum, cuius Leuites inter pres quidam. & exequutor est. Amb. de Cain. & Abel. lib, 2. c. 4. Per spiritum sanctum peccata donantur, homines autem in remissionem peccatorum ministerium suum exhibent, non insalicuius potesta­tis exercent. Neque enim in suo nomine sed, &c. Illi rogant, sed diuinitas donat: humanum enim obsequium sed munificentia superna est potestatis. Amb. de spiritu sancto. lib. 3. cap 19. Lucas Ofiander in his institution sayeth Priuate absolution bringes verie exceeding great comfort to afflicted consciences, when in speciall it is said to a sinner in the name of the holie Trinitie, All thy sinnes are for­giuen thee. Christ recited priuate absolution to the man sicke of the palsie. When he saide bee of good courage thy sinnes are forgiuen thee. And in priuate absolution Christ absolued the woman a sinner, saying thy sinnes are forgiuen thee. Chem­nitius confesseth the like in these wordes. The vse of priuate con­fession is preserued with vs &c. Infinite other allegations might wee produce to witnesse this truth. But the conclusion wee make with 2. places in Saint Ambrose. the first is in his second booke of Cain and Abel. sinnes are forgiuen by the worde of God whose Leuite is a certaine interpreter and exequu­tor thereof. The other place is in his third booke of the holie Ghost cap. 19. Sins are forgiuen by the holie Ghost, but men do proffer their ministrie in forgiuenesse of sin, not that they exercise a right of any power, for sins are forgiuē not in their own name but in the name of the father, son &c. They aske, the godhead gi­ueth; It is mans seruice, but ye munificence is frō a higher power So as the sum of all is answerable to the beginning mentioned in the Rubrick. The minister doth absolue but not in any abso­lute power as of his own, for so God doth, but in that power which is commited vnto him, namely ministeriall; for so as the minister of God, and interpreter of his will hee may well doe.

That the holie scriptures are disgraced by it.

We cannot, nor dare commend, much lesse may wée subscribe to such a book which disgraceth the holie scriptures, and therefore [Page 176]wee shall doe well to see into this accusation, that if it be true, wee may doe so more, if false it may returne to the disgrace of the penman whither one, or mo that thus complaine. The proofs follow in order, which are thus particularized.

1. The name of the holie scriptures are giuen vnto the Apocrypha, which are named parts of the old testament.

No more disgrace intended, or done the Canonicall scriptures by our reverend fathers, which drew the forme of the Commu­nion booke, then was either done or intended by those auncients, who many hundred yeares agoe did giue that name to the book, we call Apocriphall. And sure we are neither of them haue dis­graced the scriptures of the Hebrue Canon, by this appellati­on as they and wee vnderstand it. The reason wherefore they did call these Apocripha holie scriptures is threefold, that is to say namely because of the occasion 2. the argument 3. the vse.Tribus dec au­sis maximè, oc­casione, argumē to, vsu. Ium, Con tro. lib. 1. c. 4. Quòd cum Iu­dai in duos ordi nes diuisi essent Ibid. [...], qui alibi agen­tes vbiuis loco­rum, &c. Ibid. Ecclesia Christi ana prisca di­uersum canonē a Iudais acce­pit, &c, Ibid. Gracam scrip turam ab eccle fits Iudaeorum hellenist arum auctan si rese cuisset, &c. Publicū autem offendere reli­gio erat, &c. Ibid. Quamobrē isti libri vt traditi fuerant permanserunt. Ibid. Horum librori [...] argumentum de rebus sacris ac non profants, &c. Ibid. The occasion was this, because, when the Iewes were diui­ded into 2. orders, some vsing their hebrue tongue and abiding in Iewrie kept the hebrue text of the scripture pure without anie addition at all, others of them speaking Greeke and liuing in other places abroad and not in Iewrie, vsed the Greeke scripture, and translation, hence was it that the auncient christian Church had from the Iewes a diuerse canon one hebrue and another Greeke, which canon the Christian Church made not, but receiued it made, as the Iewes deliuered it, which in the Greeke tongue so inlarged with the rest of the Bible, if the auncient Christian should haue cut out, they had done two iniuries at once to the Iewes, from whome they re­ceiued them, and to the Christians to whome they were deli­uered, and they made conscience to offend thus publiklie, hereupon these bookes remained as they were deliuered. The second rea­son is their argument, because they intreat not of thinges pro­faine, but sacred and holie. The third reason because of their vse and place. They were still bound next after the scriptures in hebrue and stand as a partition wall or merestone twixt the old and new testament. So as they haue the name of [Page 177]sacred and holy Scriptures, partly because alway in the Gréek Canon, partly because they teach vs to liue soberly, godly, and righteously in this present world, which is the direct purpose of the scripture, partly because they should distingiush from the pro­phane, partly because read in ye Church publike to preferre them before other ecclesiasticall writings of the Fathers, alway pro­uiding they know their place not before, but after the other Ca­nonicall Scripture of the olde Testament, which their verie name Apocripha puts them in minde that they so doe. Our bre­thren (knowing this to be the iudgement and interpretation of our Church) might haue eased themselues of this toiling obiectiō & indured the name of holy Scriptures giuen to those Bookes be­ing (as it is) giuen [...], humanitus, humano indicio, graeco canone for these speeches Ma­ster Iunius vseth of, taking holy Scripture in a signification at large for the reasons before mentioned, and among those rea­sons this we are not to hold the least of them, because these books as it appeareth haue béene thought tofore (though not Canoni­call) yet so sarre foorth as they agrée with the Canonicall, as a kindely issue, & liuely branches or stemmes of the other. Now as the Apostle saith in another case we shall not vnfitly applie here. If the roote be holy the branches are holy, Rom. 11.16. euer re­membring this withall that the roote beareth them, Rom. 11.18. and not they the roote. Wherefore without offence be it vnderstood in this construction, if anywhere they be (as the information here pretends) named parts of the olde Testament, the meaning is in no other sense,Hiomnes bodiè ad vetus testa­mentū spectās. Drusius. epist. 107. Qq per epostolam. then as they are called holy Scripture & as Dru­sius a very learned, painfull, and diligent Reader of antiquities deliuereth in other terms to the like effect. viz, That they all at this day belong to the olde Testament. But hi­therto of this point Reade more. part. 1. cap. 10.11.21. pag. 97.125. &c.

2. Disgracefull. Because they are reade rather then holy Scrip­ture when any holy day falleth on a Sunday.

This phrase rather then holy Scripture as if in no sense they might be so called is a speech very disgracefull & preiudiciall. [Page 178]As for reading them on a holy day, when it falleth on a Sun­day is no matter of ineuitable necessitie, but left to the discre­tion of the godly, peaceable, discrete Minister as appeareth part. 1. cap. 20, pag. 124.

3. Disgracefull. Because certaine whole Bookes of holy scripture are left vnread by appointment, as the Booke of Canticles, both the Bookes of Chronicles, and Apocalyps.

Hereof read afore. part. 1. cap. 22. pag. 125. 126. 127.

4. Disgracefull. Because sundry Chapters of the Apocryphall are reade twice in the yeere, and none of the Canonicall Scrip­ture is reade so often.

The Psalmes are reade once through euery moneth, diuerse Chapters, Epistles, and Gospels, euery Sunday and holy day, beside other Scriptures at other times, as in Baptisme, at the Lords Supper, at the solemnization of Mariage, at the ordina­tion of Ministers, at Churching of women, at buriall and the like. Wherefore this vntruth returneth home to the shame of the Author.

5. Disgracefull. Because likewise the Genealogies of our Saui­our Christ both in Mathew and Luke are forbidden to be reade in the Congregation.

True what Optatus well saith, The choller once vp, an easie matter it is for angry persons to cast forth reprochfull speeches. Liuore interueniente facile est tratis tacta re conuitium Optat. lib. 6. The genealogie of our Sauiour Christ is com­maunded to be read on the Sunday after Christmas day, and is then read. How then dare men thus audaciously write, it is for­bidden to be read in the Congregation? But reade more. part. 1. cap. 22. pag. 125. 126.

6. Disgracefull. Because certaine Chapters appointed to be read out of the Apocryphacontaine manifest vntruths. Tobi. 12.4.15. Iudith. 42.10.13.

The places here set downe are falsly quoted. But because they seeme to be those, which others haue alleaged we referre the Reader. part. 1. cap. 13.14. pag. 104. 110.

Ratio. 6, Because it containeth some praiers whereof the latter part depends not vpon the former.

Were this true, that some prayers the latter depends not vp­on the former, yet that is no iust exception against the Commu­nion Booke. For it is no strange thing in all discourses histori­call, rhetoricall, poeticall, sacred or prophane, sometimes to in­terrupt the maine purpose principally intended, like a ship that is bound a great way off; yet turnes in here, and there by the way, though out of the way in regard of the last end wherevnto it sai­leth. And this artificiall handling of a treatise the learned call, [...]. as the margent may tell you holding it the very secret of their method. Now if thus in a narration, Epistle, or the like where the Authors thoughts are staied, and may treatably deliberat, how much more may such a spirituall, holy, inward secret be lodged sometimes in prayer, where a broken heart yeelds broken thoughts; and abrupt sentences, which another not so déeply affected cannot tell what to make of, but accounts them as ropes of sand, or prayers where the latter part depends not vpon the former. But that be their ignorance whose exception it is. Let vs examine their instances here following.

No depen­dance.
1. The Collects vpon Innocents day, The third Sunday after Easter, the Epiphanie. The first Sunday in Lent, The Sun­day before the Easter, Trinitie Sunday, The fiftenth Sunday after Trinitie, and other prayers that are not warrantable.

Though a many dislikes are here shuffled together, yet we will take them one after one. The Collect vpon Innocents day is thus. Almightie God, whose praise this day, &c. Where the dependance is excellent by way of relation, that as the babes did die a violent death, Christ being sought for in them, [Page 180]who were witnesses of his name not in speaking but in dying (so the prayer runneth) mortifie and kill, &c. That we also may dye (not a naturall death but) the death to sinne morfifying and killing all vices in vs, that in our conuersation our life may expresse his faith, which with our toongs we confesse, &c. Which coherence what man among vs can iustly mislike, but onely such as discipline better fitteth then disputation, and a sharp reproofe rather then any larger instruction.

The Collect on the third Sunday after Easter is, Almighty God, which shewest to all men that be in error the light of thy truth to the intent, that they may returne into the way of righ­teousnesse, grant vnto all them that be admitted into the fel­lowship of Christs religion, that they may eschew those things, that be contrary to their profession, and follow all such things, as be agreeable to the same, &c. When we say that the Lord sheweth to all men the light of his truth,Ioh. 1.9. &c. It is as that Iohn 1.9. The true light that lightneth euery man that commeth into the world. 1. Tim. 2.4. And 1. Timoth. 2.4. Who will that all men be saued and come vnto the acknowledgement of the truth. As for the dependance it easily cleareth it selfe. For since none can come to the light of the truth but by the Lord, and that light is to conduct in the way of righteousnesse, the prayer of the Church is for all them, to whom the light hath appeared, that their course may be the course of godlinesse and sanctification eschewing things contrarie, &c.

The Collect on Epiphanie sheweth the Dependance of the prayer in proposing for the argumēt thereof Gods mercy vouch­safed the wise men by the leading of a Starre, Res quibus fruendum est. Pater filius & spiritus sanctus Aug. de doctri­ [...]a Christiana. lib. 1. c. 5. Res quibus fruendum est bea­tos nos faeciuntistis, quibus vtē dum est tēdentes ad beatitu­dinem adiuua mur. Ibid. c 4. to the finding of Christ Iesus his bodily presence, that we also who haue the Starre-light of faith may after this life enioy his glorious Godhead which inioying is well called fruition, because we shall then sée him as he is, when he shall be God all in all vnto vs, 1. Cor. 15.28. And that whereas other things in their vse doe but now tend vnto him, then we may possesse imme­diately himselfe who is true happinesse and blisse filling vs with grace and glory for euermore. For now though he be all in all euen in this life, yet is he not immediatly but by outward means and in a small measure.

The Collect on the first Sunday [...] L [...] [...], O Lord, which for our sakes didst fast sortie daies and sortie nights giue vs grace to vse such abstinence, that our flesh being subdued to the spirit, we may euer obay thy godly motions in righteousnesse, and true holynesse to thy honor and glory. Who can iustly charge this as hauing no dependance, but they whose vnder­standing (as it séemeth) hath no dependance vpon the truth?

The Collect on Trinitie Sunday is a little before ranged in the number of those particulars, which they can make no sense of, there it is charged to haue no dependance, because speaking of a true faith in the Trinitie and Vnitie it conclu­deth thus, We beseech thee that through the stedfastnesse of this faith we may euermore be defended from all diuer­sitie. Where the dependance of this prayer sufficiently ap­peareth to all those whose faith dependeth vpon this article that there are thrée persons, but one God, the very substance and summe of all Christian Religion, as Master Perkins well noteth in these words,Master Per­kins on the L. praier. pag. 31. 32. Whereas we are taught to come to God as to a Father, & therefore in the name of his Sonne our Sa­uiour Christ, we learne to lay the first ground of all our prayers in the holding and maintaining of the Vnion and distinction of the three persons in Trinitie. This being the lowest and the first foundation of prayer, it is requisite that all, which would pray aright should haue this knowledge rightly to beleeue of the Trinitie, and to know how the thrée persons agree and how they are distinguished, and the order of them, how the Fa­ther is the first, the Sonne the second, the holy Ghost the third, and therefore how the Father is to be called vpon,Vbi quaritur vnitas Trimita­tis, pater filius spiritus sāctus, nec alicubs pe­riculosiùs erra­tur, nec laborio­si [...]s aliquid quaeritur, nec fru­ctu [...]sius aliquid inue [...]itur. Aug de Trinis. lib. 1. c. 3. in the name of the Sonne, by the holy Ghost. Hence it is manifest that ignorant and silly people, which doe not so much as dreame of the Vnion, distinction, and order of the persons in Trinitie, make but cold and slender kind of praying. And long before him Saint Austin resolueth thus, that as in no article the error is more dangerous, so neither is the truth more laborious to be sought our, nor more commodious when it is found out. Now if faith be our defence, yea more our victorie, whereby we ouercome the world, then surely grounded vpon a principall stay, as this point is, néedes must it be a truth of great coherence as [Page 182]before is deliuered namely, we beséech thée that through the sted­fastnesse of this faith we may euer be defended, &c.

The Collect on the Sunday before Easter is thus: Almigh­tie and euerlasting God, which of thy tender loue towards man hast sent our Sauiour to take vpon him our flesh, and to suffer death vpon the Crosse, that all mankinde should follow the ex­ample of his great humilitie, mercifully graunt, that we both follow the example of his patience, and be made partakers of his resurrection through the same Iesus Christ. The dependance of one part and of the other in this petition may appeare,

  • 1. Pet.
    1. [...]t. 2.21.
  • 2. where the Apostle exhorting to suffer wrong, and to take it patiently followeth it thus, Hereunto yee are called.

For Christ also suffered for you leauing an example that yée should follow his steps. And be was the onely president of humilitie. For he humbled himselfe to the death of the Crosse. Many such applications are made in other places. So little cause haue men to mislike the dependance of this prayer.

The Collect on the 15. Sunday after Trinitie néedeth no defence. It sufficiently speakes for it selfe. Kéepe we beseech thée O Lord thy Church with thy perpetuall mercie, and because the frailtie of man cannot but fall, keepe vs euer by thy helpe, and leade vs to all things protitable to our saluation through Christ our Lord. As for exceptions taken at other prayers, that they are not warrantable they also in their place follow now to be examined.

2. We desire something that our prayers dare not presume to aske, whereas it is no presumption to aske any lawfull thing in Christ his name.

No presumption (happily) to aske any lawfull thing in Christ his name, if men doe alway know what is lawfull in generall, in speciall, in particular, which since the fewest know, yea none al­way know, the most for whose sake this prayer is penned, may well pray thus without any danger at all. I know (saith Master Greneham) there be many,Grenehams le­ctures on the Psalm 119. pag. 612. who thinke it a precisenesse to be much afraid of our owne weakenesse, and to be watchfull, and 05 warie of our owne affections, yea and oftentimes in those things [Page 183]which to iudgement are lawfull, yet absteineth in life & practise. But blessed be that feare and happy is that precisenesse, which is so carefull ouer our owne infirmities, and somuch suspecteth our owne wants and weaknesse. But say it be no presum [...]tion to aske any lawfull thing in Christs name, which is not euery peti­tioners case to know, yet as in our actions of indifferencie many things yea all things (saith the Apostle) are lawfull, yet not all things expedient; so in our prayers we may safely resolue the like, namely that howeuer all lawfull things may be craued of God in Christ his name, yet we had neede also wifely to aduise our consciences, that the things which we sue for be expedient. And what if a man walke neuer so innocently in his waies,Meliora sunt inuenta pec [...]a­ta cum hum i­litate quam in nocentia cum superbia. Optat lib. 20. Contra mille­forme [...] damo­num incursut quit innocenti [...] sua fidet Au­gust. decivit. Dei lib. 22. c. 2 [...]. and (as Saint Paul saith) he know nothing against himselfe, yet herein is he not iustified. Rather of the two (saith Optatus) it is better to sinne with humilitie, then be proud of a mans innocencie. And yet considering the manifold shape, which Satan taketh to incounter vs withall, who is he that puts confidence in his owne innocencie? But in a word to ende this point: Graunt it be no presumption to aske any lawfull thing in Christ his name, yet because no man knoweth as he ought to know, and therefore prai [...]th not as he ought to pray for our praier must be according to knowledge, hence it is we stile our prayers not [...]aring to aske, &c. Sec more of this point. part, 2. cap. 3.

3. We pray for that we dare not pray for, which is a contradiction.

No more contradiction then that of [...]. Paul, Philip. 3.20.2. Tim 4.13. Putasue Apo­stolumeo tem­pore que hac scribebat (Fe­rulam affer) de culest [...]hus mystertis & nō de us, qua vs [...] communis vita necessaria sunt cogitasse. H [...] ­ron. lib. 3. aduer (Pelag. 1. Cor. 6.15.9. Phi. 3.21. Pro, 26, 4.5. Mar [...]. 9.24. how his con­uersation was in heauen: yet remembers his cloke he lest at Troas with Carpus. Thinke you (saith Saint Ierom vpon this point) the Apostle at what time he writ this. Bring my cloke, &c. that he thought of heauenly myst [...]ries, and not of those things, which are necessarie for the vse of our com­mon life. Here a wrangler might pretend contradiction: But no more then that our bodies are the mēbers of Christ. 1. Cor. 6.15. & the temples of the holy Ghost, v. 19. yet Philip. 3. they are cal­led the bodies of basenesse or vilenesse. No more contradiction then that Prov. 26. Answere a foole according to his foolishnesse, [Page 184] answere nor a soole,Ioh. 4.1. &c. or that Marke 9. I beleeue Lord helpe my vnbeleefe, Rom, 4.18. or that Iohn 4. Iesus baptised, Iesus baptised not, Act. [...].18. or that Abraham hoped against hope or that, Act. 11.18. They held their peace, 1. Cor. 10.13. and glorified God saying: or that God suf­freth vs not to be tempted aboue all that we are able.2. Cor. 1.8. 1. Cor. 10.13. yet Paul was pressed out of measure passing strength, 2. Cor. 1.8. And a many the like. But see before at large. Part. 2. cap. 3.

4. Because it inioyneth Ceremonies which we are perswaded are vnlawfull (viz.) the Surplice, &c. being humaine traditions, & inuentions, without any warrant from God his word, of mysticall signification, defiled with superstition, scandalous, of no necessarie vse, appropriated to Gods seruice which ought to be according vn­to the truth without ceremonies.

Sans ceremonie belike as the French Prouerbe is. Surely no Church but euer had some ceremonies more or lesse. As for multiplyed complaints against ours,Humaine in­uentions. till men aforde more then bare words or affirmatiue hath strength comparable, yea far be­yond their negatiue. In the meane while because this exception breakes the ranke for his fellowes, like Iudas, who was a guide to them that tooke Christ, pardon vs if we stay a little vpon this straine. This therefore it is that we answere hereunto. Be it graunted that they are humaine inuentions, yet that no suf­ficient reason to condemne them, vnlesse an argument may be thus framed, but ill framed then it is. All humaine inuentions are to be condemned. For some such generall must be the sup­port of this vnsupportable conclusion. But see we first what are humaine inuentions, and so with more ease wee shall the better speed this present businesse. Humaine inuentions, are the inuentions of man whether naturall, morall, or a Christian man. For euery of these waies some Inuentions there are by the light of nature, by experience, or in such & such a religion true or false. By natures [...]im light some things are espied, which are corrupt & afterward may be helpt, some things againe not corrupt but a [...]e sufficiently well at the first. Saint [Page 177] Austin vpon the 102. [...] man a sinner: two names not superfluous. Two names, one is man, Hom [...], peccat [...]r due no mina nō sunt sope [...] flua, &c. August. in Psal. 102. Aliud est home aliud est 06 pecca­ter. Ibid. Gratia nō tollit naturam sed persici [...], [...]ee na­tura gratiam repell [...], sed sus­cipit. another is sinner. Somewhat he inuenteth as man, somewhat as an ill man. As a man naturallie to eate, to drinke with conuenient meanes how, as a wicked man badlie thus, and thus. The first may bee re­tained, the second must bee reformed, and so both may be vsed. Grace taketh not nature away, but perfiteth hir, nature re­pelleth not grace, but imbraceth hir. somewhat is good in a corrupt nature notwithstanding the auncient corruption hath sowred the whole lump. And though discouered by the blinde e [...]e of nature, yet nature was not blinde in that discouerie. Some­what againe there is, which an ill man findeth not as man but as euill, that may bee corrected by art, which wee call before by the name of vsuall experience: Which experience is not idle for want of imployment, but wiflie contriueth many thinges, which a mere naturall man cannot ordinarilie attaine vnto. 3. many thinges are found out in religion yea euen in a false religi­on, which true religion is not to abolish, but may well make a good vse of. For howeuer a false religion, and so called, yet in that particular shee is not false nor deceiued. All this wee need not wonder at all, doe wee conceiue what wee must needes. That no religion, no not a false, but hath some truth in it, which must not be reiected, because it is blended with falshood, but wifely to be distinguished from a heape of falsehood. Now to turne backe vpon that, which wee haue spoken, and resume the first head of this argument: As there is nature and experience, so is there a religion true and false, and as experience receiueth some thinges from nature well, and other some which are not well, she doth well to reforme: so a naturall religion (for so we call superstition that commeth nearest to our naturall sense) doth and hath inuented some good thing which yet by the true religi­on must be allowed of, so [...]arre forth as it is well, and may bee well vsed: None dare affirme that nature is quite lost, but that shee is mightilie decaide all men confesse, and though the print of hir knowledge bee almost worne out, or as the scraches in the face, that hinder the beautie, yet a print there is, and a face there is, and some sparkles remaine, though they bee as the sparkes of a broken diamond. And howeuer now in hi [...] decay, [Page 186]yet that at some such time (as shee was much better then now) that nothing hath beene found out by hir mother wit, plainely nothing at all were much to hir shame, and indeede to speake plainely a plaine vntruth. Witnesse most of the Gentile learning whereof wee make dayly vse, where is found the remainder of that first light dimmed in Adam, yet a light, much of it helped as a lamp with fresh oyle by the information of Noe, to laphet, and those of Iaphets posteritie, much againe succoured by trafficke with the Iewes, and by bookes which the Gentiles might, and did reade otherwhiles, and therefore inuentions thence taken are good, and wholsome, whither the inuentions of Poets, & of their poeticall braine. Let Aratus, Menander, Epimenides, bée as they are. They may bée & are known to be poets, and their say­ings not worth repetition by any, far inferior to Paul, much lesse by Paul himselfe, if they were not truth nor agreable to truth. If ye gentile learning of the Egyptian were void of all vse, & all their inuentions to be condemned, what doth scripture cōmend Moses for a man that was learned in al their wisdome Act. 7.23. If na­tures schoole yeeld no instruction?Act. 7.23. why doth Paui ask the Cor. as touching their be hauiour in publik praier: Doth not nature teach you 1 Cor. 11. if a man haue long haire &c. If an humain inuen­tion bée a matter of such offence,1. Cor. 11.14. what is the inflectiō of a nowne with such and such articles, the coniugating of a verb in such and such a manner, the Grāmer rules, in hebrue, greek, & la tine, and ye construction according to these rules, ar not al these the inuētions of mē, some Iews, enimies to Christ, others Pagans, other some popish as also their dictionaries in this & that method, without al which neither scriptures could haue been translated, nor our com­mon people so edified by vnderstanding thē read, as they now are in their own language. If sufficient it be to dash a thing out of vse because heathē, or humaine, what think wee of our moneths, & daies, & their seuerall names Ianuary, February, March, April &c. and munday twesday &c. If wee may borrow no helps frō hu­maine inuentions for the policy of God his people, & their better ordring, why did Moses take aduertisment from Iethro? Consider the persons and it might haue been said. Moses the man of God faithfull in all that he hath to doe shall staine himselfe and his re­putation, which may otherwise grow vnto him, if be make him­selfe [Page 187]beholding to Iethro. Wee all know this Iethro what he is and that his counsell is but a humaine inuention. But it may bee obiected by humain inuentions they meane. Inuentions of the Bishops of Rome, of freers & of mē popishly & heretically minded. Nor is this true not ye first. For the vse of godfathers & godmothers was inuented by Higinus which yet Peter Mar­tyr approueth in baptisme for a profitable institution. Vtile sanè insti tutum. Peter mart [...]r. I. oc. com de padobap c. 8.5. Dionysius tom­pla, caemiteria & parochi [...]s diuisit. Polyd. Virgil. de inuēt, rer. lib. 4, c. 9. Non sine numi­ne factum put [...] bimus quòd no­ [...]ssimo hoc mū di senescentis saeculo artem typographica [...] repererunt viri industris qua & amissidoni linguarū iactu­ram maxima ex parte sarcit, &c. Gualter in Abac. c. 2. 1. Marie. 3. The de­uiding of parishes, churches, churchyards an inuention of a Bi­shop of Rome, whose name and time we know. About the yeare of the Lord 268. Dionysius deuided the bounds & limits of chur­ches. churchyards, & parishes. 2. nor is the inuention of Freers to be condemned. For the art of printing, whose inuention was it? but as some think a freers, or as other think a knights one Iohn Cuthenberg (whoeuer) a popish inuention it was, if we stile our speech as the obiection is framed. Inuention humaine, or popish, or what you will, this commendatiō it hath be M. Gualter wee must not think (saith hée) it was done without the power of God, that in these last times of this aged world industri­ous mē haue foūd out the art of printing, which maketh vp very much the losse of the gift of tongues, & in spight of the enemies, spreadeth abroad the doctrine of truth with admirable successe to the people which are most remote & farre of 3. nor is ye inuentiō of mē popishly affected to be condēned; for ye inhibitiō to disturb a mā in his sermō was a law made by act of parlamēt in ye days of K. Philip & Q. Mary, whose religiō what it was, no mā but knoweth, yet who cā mislike this order of theirs but they who are enimies to al good order. 4. nor if foūd out by an here ticke is it to be condēned. The papist we take it thinks no better of vs, thē wee do of thē, hereticks at the least wée call one ano­ther: yet in an exposition of scripture which is more then ye vse of a garment they can bée content to borrow light frō our commenta­ries, as Ferus out of Pellican Gen. 26.1.2. verbatim F [...]nardē­tius out of M. Caluin vpō Ionas cap. 1. v. 9. verbatim so in the 10. v. Pag. 142 lin. 18. & v. 11. out of M. Gualter: like wise vpon E­ither he taketh whole sentences out of Ludouicus lauater, so Bellarm. out of M. Beza & Iansenius his harmony is framed out of M. Caluin, so are many other their writings, & it may be graūted yt some of vs otherwhiles are beholding to them for obseruations [Page 188]one or other, if wee bee not, men compareable to vs haue re­ceiued di rections from creticks. So did Saint. Austin from Ticonius the Donatist choosing his interpretation rather then Cyprians a man of sounder iudgement.Aug. Retract. lib. 2. cap. 18. An easie matter to haue saide vnto that great diuine. A humaine deuise, an hereticall inuention. Away with it, wee cannot indure it. But should anie haue stained that good father so; he was likely inough to haue answered as in an other place he doth.In arūdinesle­rilt at que ari­da vel alligata solet vua pende­re. Aug. de bap con. Don. lib. 6. cap. 1. Vpon an vnlikelie stalke fruitlesse, and whithered so, metimes a grape is found And a truth is a truth wheresoeuer wee see it. Let the deuil say (as he did) that Iesus is that Messias that sonne of God, in an ouerflowing of our gall, wee must not say the contrarie. He saide it to a sinister end, and with an euill minde. Let vs say it with a better and to fitter purpose, but yet let vs make bold to say it notwithstanding. The aduise which Saint Jerom gaue Pammachius well forteth with this occasion, where hee coun­selleth. If Pammachius bee in loue with mens inuentions, Si adamaueris captiuam muls crem idest sapi­entiam sacula­rem, &c. Hie­ron. ad Pam­machium su­per obitu Pau­ [...]ina. Multos tibs faetus captiua dabit, ac de Moabitic de efficietnr Is raelitis. Ibid. Ad quam studs osus & fidelis Thamar decli­uauit, indeque genuit Phares & Zaram qui in Euangelio memorantur. Clem. Alexan. Lib. 1. Stromat. and secular wisdome to doe as the Isralite did with his captiue woman taken in warre, shaue hir head, pare hir nailes, strip off hir gaudie attire, and then new apparreled tooke hir to wife: So must the wisedome of arts and humaine learning bee intreat­ed: whatsoeuer it hath, deade, idolatrous, erroneous or the like shaue and pare it off. Then taken captiue and thus hand­led shee may bring forth manie children vnto God, and of a Moabitish become as one of the daughters of Israel yea as Clem. Alexan. maketh the comparison: Bee shee Thamar, and what Thaemar was wee read of, yet Iudas (that is) the faith­full, godlie, studious may turne in vnto hir, and beget Phares and Zara spoken of in the Gospell. Such vse there may be of nature, and naturall inuentions, that though as a neglected stocke may beare some graft comparable with the best. First that which is naturall, then that which is spirituall. In some such order grace and nature are partners otherwhile, that na­ture being hir inuentions, art shapeth, grace sanctifieth. Then are they not barely plaine dunstable humaine inuentions, but Mara must be called Naomi because now made seruiceable to holie vses. And therefore if any please to call them humaine yet not merelie humaine, which happilie is their meaning, that [Page 189]make this obiectiō hereby intending as (man) in scripture is other whiles set against God, like that our of Sauiour. Take heede of men, or that of Saint Paul: If I please men, I were not the seruant of Christ. But so wee vnderstand it not, nor must they. Humaine, if they will, yet thus farre diuine withall, as ten­ding to the preseruatiō of Ecclesiastical order and such as accō­panie other dueties then publikelie to bee performed. This, would men did as readilie confesse, as they sufficiently well knowe, that they haue no warrantable presidēt to cal the institu­tions of Gods Church a mere humaine inuention as wicked or carnall which are opposit to God and godlinesse: Prophane men that hold both the power and forme of Godlinesse in a scorne may imply some such contemptible signification, but others,Miletia fue. ūt sapientes sed secerunt qualia insipientes. that are sincerelie minded (vnlesse they bee like the Milesians who had wisdome but did vnwisely) are to speake in all reuerence of those commendable orders which the Church inioineth speci­ally in these licentious daies, wherin Atheisme debaseth the due estimation of Gods Church and sacred policie.

They are without warrant of Gods word.

1 Expresse warrant for euery particular we neede not looke for:Iter Sabathi à lege prascriptū noner at. Mar. Math. 28.20. Tremel▪ in Act 1.12. Syria, Iuns. Ibid. Ara­bicè. Hieron: ad Al­gasiam. Ioh. 10.22. A Sabboth daies iourney was not prescribed by Gods law, but either appointed, (as Master Caluin thinks) by a councell of Priests, or (as Tremell and Iunius thinke) by a tradition of the fathers, whome Saint Ierom takes were Rabbins, and nameth them Atriba and Simon Hely yet the obseruation of this point was at no time taxed by Christ, or his Euange­lists, notwithstanding opportunitie offred to doe so. Likewise there was no warrant expressed in the law for celebrating the feast of the dedication of the temple, which our Sauiour after­wardes present, solemnized. No word in Gods law for the cery­mony of odors vsed about the bodies of the dead, yet our Sauiour was content his body should be so imbalmed. 2. Again we answer in things incifferent,P. Martyr. Ho [...] pero. Bucer. Iohn à Lasco. whose nature is to be vsed, or not vsed, as they are no where commaunded so are they no where forbidden: 3. we may know it casily quieteth euery good conscience, what the Apostle writeth. To the pure al things are pure, and euery crea­ture is good with thanksgiuing &c.

They are made to bee of mysticall signification.

Somewhat (Mysticall) it is, what these obiectors meane by Misticall signification. Ratus qui vene­rationem rebus jacris concilient &c. Talibus admini c [...]lis ad pi [...]tatē ex [...]ite [...]. Cal. institut. lib. 4. cap 10.28. Ad sacrorum misteriorum reuerentiam aptū 29. Vt sit idone­ [...]m ad pieta­tem exercitium Ibid. Non sine fructu Ibid. Vt fideles admo neat quanta modestia, religio­ne, &c. Ibid. Non [...]cet p [...]u [...] [...]e ecclesiam ea libertate vt nō possit suis actio nib [...]sac ritibus aliquid signifi­care. P. Martyr Hooper [...]. Ea libertate vsusest Apostolus cum docet, &c. Vt illiss [...]is admoneantur sut officti. Ibid. Ri­rum signifi [...] attonesre [...]o [...]at nobi [...] in mentem quid nos deceat. Ibid. Monistre magis memores sint offici [...]sui & in matere veneratione. Ibid. If hereby they vnderstand a decent and reuerent intimation, or admonition. First we hold euery godly ceremonie to haue some such profitable vse as may moue and procure reuerence to holy things &c. that by such helpes we may be stirred vp to godlinesse &c. Fit for reuerence of holy misteries, and a meete exercise vnto godlines, or at the least that which shall beautifie and adorne agreeablie to the actiō in hand, yet so as not without fruit but that it may admonish the faithfull with how great modestie, religion, obseruancie they ought to handle sacred and holy thinges. Which selfe same iudge­ment Peter Martyr giueth of the surplisse, adding withall how it were wrong imprisonment to restraine or depriue the Church of her liberties, that in such rites, and ceremonies shee must signifie iust nothing. 3. whereas all our actiōs euen they that are ciuill signifie somewhat, how much rather, such as are ecclesiasticall in the publike seruice of God to his glo­rie 4. The Apostle vseth this libertie when hee taught the Corinth. in time of prayer, the men to bee vncouered, the women couered in remembrance of their duetie: fifthly the significations of these thinges bring to our minde, what becom­eth vs that are ministers, and others (which are not) to think more reuerently of our calling &c. And where it pleaseth some far­der to vrge.

Our ceremonies haue beene defiled with superstition.

In this case wee answere with the learned: It is a bard taske and a point not easily proued.Tautam Papa­tus impietatem vt qu [...]cquid at­ting it prorsus reddat contaminatum quo bonis & piissancto vsui concedinon possit. Ibid. That the impietie of Poperie is such that whatsoeuer it toucheth is so vtterly polluted, as the godly & the Saints may in no case vse it to holy purposes [Page 191]For then neither may we vse glasse windowes nor Church, Pew Cup, Challice, Patten, Cushion, Grauestone, nor ground either in Church, or Churchyeard.Aliquidesse no­tā antichrists. in nulla re mest In hoc enim nul lares condita sūt a deo, sed pē­det totū à cose [...] su in Antichris titanismum & eius professioné Qu [...] consens [...] quaque profesi [...] one commuta­tis in cōsensum. &c, Bucer Iohn a Lasco. Nihil potest in vini sacrificuli [...] rebus ipsis harere nota Antichristianismi Ibid. Distributionem panis & damon [...]bus celebrar [...]t Ibid. Preceptum est vt decorum seruetur. Ibid. To be a note of Antichristianism is in no manner of thing (saith one) for to this end nothing is created of God, but wholie dependeth vpon our consent to Antichristianisme, and the profession thereof: VVhich consent and profession being changed into a consent and profession of true christian religion, there connot anie note of Antichristianisme cleaue vnto the thinges themselues. The bread and wine which Pagans offred to Diuels (as Iustin Martyr and Tertullian remember) were no hinderance why we should not vse the like ceremonie. For which as the commaundement is expresse, so is it thus far in generall, that al thinges be done for comelinesse, preseruation of order, &c. Where it is sarder obiected.

They are scandalous.

They mistake that call that scandalous, which grieueth some one or other. For then wee shall neuer haue done. Marke wee, who and how manie are offended, and vpon what ground & who hath taught them so: If the minister bee the partie that taught them, and then afterwardes he complaine that such and such in his parish will take offence, he must thanke himselfe and he shall do well to vnteach them it, but a great deale better if hee had neuer so taught them. Againe, a man thus weakelie disposed though otherwise well giuen, must hold other mens iudgement comparable to his own, they being as well affected to the gospel as himselfe, and those manie, who take offence as deeply on the o­ther side, and let him thinke it more conuenient, for so it is in al reason, that a few should yeeld to a greater part, as namely one to a thousand, rather then a thousand to one, specially where the thing commaunded hath authoritie for it, and is not simplie euill in it owne nature, but indifferent as the Surplice, &c. For in thinges indifferent, none denie but authoritie may commaund where the word soundly taught, remoueth all other doubtes and scruples that may arise.

Of necessarie vse.

If they meane vnto saluation we easily graunt what they say, but els necessarie wee hold them for order and preseruation of peace in token of our godlie obedience, and of great vse as the tunes now are, to meete with two sorts of men. The one such as their pouertie permits them not to haue fit, and decent attire, so bare and low they are driuen, how we enquire not, but God knoweth and the world may lee with griefe. The other are some fantastically who (as they bring in fashions, or take them from the vanitie of an vnsetled humor) are as changeable in co­lours, cuts, iags and the like as other fondlings, so that if they might haue their owne will they sticke not to bring into the house of God new fangled attire at times of diuine seruice, and the publike administration of holy dueties. A sinne wee are not the first haue felt, but aske our fathers, and they may tell vs, how some offended herein, as Sisinius the Nouatian and Eustathius of Sebastia in Armenia, which examples if we had not to learne wisdome by,Socrat. lib. 6. c 22. Id. lib. 2. c 42. yet God hath not so diffurnished vs of vnderstanding, but that our Church doth, and may due­lie prouide against all these inconueniences, not onely refor­ming disorders in this kinde, but also prescribing a conformi­tie of vniforme attire (for coulour, forme and vse) verie meete and decent.

Appropriated to Gods seruice.

This with some is a matter of grieuance. But no otherwise appropriated to Gods seruice, then aforetime in those dayes, when they were vsed onely for distinction of the minister from the people, and for grace and reuerence to the diuine seruice then in hand. Wee well knowe how our aduersaries haue exceeded that way, so as wee cannot see fruite for leaues, but yet this wee must confesse, in asmuch as they did not rise to this excesse all on the suddaine, but step after steppe yea many ages helping thereunto, wee take it wee may safely haue an eye to those times wherein as they were fardest, so they were freest from su­perstition. Therefore not to speak of the last 300. yeres, wherein Bonauenture & Innocentius much busie themselues for iustify­ing the multitude of their superstitious garmēts, nor of a hundred [Page 193]yeares before when Rupertus wrote his book of diuine duties,Rupert. de diuin offici [...] liber est qui sine be nore & titul [...] iacuit annis se­rè 400. Bellar. de Euchar. lib. 3. cap. 11. Concil Braga­ren. 1. can. 27. Concil. Tolet. 4. can. 39. Concil. Cartha. 4. can: 41. Quae sunt r [...]go i [...]imicitia con­tra Deum, si tunicam babuero mundiorem? Si episcopus, presbyter, & di ac [...]nus, & reli­quus ordo eccle­siasticus in ad­ministratione sacramentoru [...] candida veste pracesserint. Hieron. lib. 1. aduers. Pelag. c. 9. Religio diuina alterum habet habitum in mi­nisterio, alterū in vsu, vttaque cominunt. Idem. in Ezech. c. 44 Apprehēsa auū culi manu ha [...]e inquit tunicam qua vtebar in [...]iuisteri [...] Christi, mitt [...] dilectissimo mi­hi atate patri, fratri collegi [...], Hieron. ad He­liodor. knowing Bellar his censure of it, that howeuer thought written so long agoe, yet but late found out, and as a booke of no great account hath lyen almost 400. yeares without honour or title giuen it nor purpose we to stay vpon 300. yeares auncienter, when it seemeth Rabanus Maurus writ vpon this argument. These last 1000. yeares wee will cut off and looke to the times before. Which if we doe, it appeareth when they were much more sparing, they yet had some one garment or other distinct from others, which they vsed onely in publike offices of the Church. Witnesse the councell of Brage, and before it the coun­cell of Toledo, and before them both the councell of Carthage in the daies of Saint Austin. Of which times Saint Hierom (for he was not much elder then that reuerend Austin) writeth, that some garmēts were distinctly appropriated to Ecclesiasti­cal and publike vse: Which may be seene in his first book against Pelag. who cauilled at such attire as contrarie to Gods word. What offence (saith that good Father) is it if a Bishop, Pres­byter and Deacon, and the rest of that Ecclesiasticall order goe before in a white garment at the administration of the Sacraments. Which if any shall thinke, that other Christians (not Clergiemen) did weare, his wordes vpon Ezech cap. 44. manifest the contrarie. Diuine Religion hath another atttire in the ministerie, and another in a common vse and life This himselfe proued in his owne practise. For one Nepotian a Presbiter dying left him a garment, which hee vsed as hee saieth the ministrie of Christ. The historie is this, Nepotian taking his Vnckle by the hand; this coate or garment (quoth hee) which I did vse in the ministrie of Christ, send to my welbeloued, my Father, for age, &c. meaning Ierom by that appellation. Where it seemeth no vsuall and ortinary attire, but some choise and speciall one: for hee intends it as a pledge of his last loue and kindenesse, which hee did bequeath vnto him se­condly, we may note, it was such a one, as he did not continually weare, but at times in publike duties of his calling, for hee was a Presbiter and in the ministrie of Christ he did vse it. But proceede wee on forwarde; much about this time in the Greeke Church some vniforme attire was also receiued among the [Page 194]Clergie, as Chrisostome remembreth in diuers places. In his homilies to the people of Antioch, Hac veitra dig [...]itasest, bac o [...] ni [...] corona, non vt albam & splendentem tu [...]icam c [...]rcum­catis amicts. Chrisost, homil, 60. ad populum Anti [...]chen. Haec est digni­tas vestra, haec stabilitas, h [...]c corona, nō quia tunicam induti cāaeidissimā per ecclesiam ambi [...] lat [...]s Id. homil. 83. in, Mato. Trecent [...] circi­ter anni, &c. Auctor quaestiō, vet. & nous Testam. c, 44. Quod mulier non sit creata ad imaginem Des. Qq. 21. quod Melchise­dech f [...]erit spiti [...]us sanctus Q. 2091. quod Ada non habuerit spiritum sactū Quast. 12 3. Idololatria ad misit per quod peccauerat in Deum, &c. Q. 81. Hie in vrbe Roma Q. 115. Quasi non hodiè Diacons Dalma [...]ices ind [...]a [...]t [...] sicut Episcop [...] Id. cap: 46. Vtea cireum amictus ministerium sacribaptismatis adi [...]pleret. Tripartit. h [...]ster. lib 5. cap. 35. and in his homilies vpon S. Mat. For blaming the priests or Ministers for their negligence, not caring who receiued or how, but admitted all to the Lord his Table without difference. This is your dignity & crowne, &c. and not to goe about in your goodly white shining gar­ments, &c. Againe, in his Homilies vpon Saint Mathew to the like purpose in words not much differing. This is your dig­nitie, this your constancie, this your crowne, and not be­cause you walke vp and downe in the Chruch in your white coate or garment. About some 300. yeares after Christ (for it séemeth to be no more by the Author of the questions vpon the olde and new Testament, cap. 44. for after the birth of Christ, about some 300. yeares were runne out) then is witnessed that a distinction of ecclesiasticall garments (from others) in the publike seruice was in vse. That authour we call him and not Saint Austin, both because of the times wherein he liued was somewhat auncienter, as appeareth before (because but 300. yeares after Christ) as also because of diuers opinions not sound­ly deliuered as quest. 21. that the woman was not created after the image of God, that Adam sinned the sinne of Idolatrie, quest. 83. that Melchisedech was the holy Ghost, quest. 1091. and that Adam had not the holy spirit, quest. 123. &c. yet notwithstanding these dangerous pointes handled contrary to Scripture and Saint Austin, Beside another prose there is, because the Author of this booke quest. 115. liued at Rome, so did not Saint Austine, yet we say notwithstanding all this, (he may be credited in a matter of fact as to say what was donne, for therefore we alleadge him namelie that Bishops and Deacons in his time did weare Dalmatish garmentes, that is, a kinde of ecclesiasticall attire before this time. In these hundred yeares wherein the Church had breathing after her sore long wasting persecution we haue farder proofe in the daies of Constantine, who (good Emperor) gaue a distinct holie garment to Macarius to weare in administring Baptisme, and Theodoret recording the same, reports an example of a [Page 195]Stage-player, who for bringing this baptizing garment vppon a Stage to daunce in it, fell sodainly downe and dyed.Qua indutus (quidam cantator scenicus) in­ter saltandum collapsus inte­rut, &c. Theo­dor lib. 2. cap. 27 Eusebius in his Ecclesiasticall storie the tenth booke and fourth Chapter, chronicling the great ioy which was among Christians in good Constantin his raigne pauseth his stile in the gratulatorie tri­umphes which were made at the solemnizing the dedication of a Church built in Tyre of Phoenicia, where a man of good ac­count prepared a graue, godly exhortation in the presence of Paulinus (that holy and reuerend Bishoppe) with a many other Ecclesiasticall persons then assembled in their ornamentes and sacred attire reaching downe to their feete. [...]. Euseb. lib. 10. cap. 4. [...]. It may bee no such store of proofes can be yeelded for the times within the 300. yeeres after Christ. And no meruaile good Christians they had no open Churches, but secret places to serue God in, well con­tent if they might haue then but foode and raiment with the small libertie of the Gospell, which they mioyed no otherwise then as a man that eates stolne bread. Yet so farre as the Re­cords of that time may deserue credit, so wee finde that 60. yeeres before the dayes of Constantin a peculiar vestiment was ap­pointed for celebrating the oCmmunion.Singulari vesti tu (quem sacratum dixerunt) indui licuit sacerdotibus in Eucharistia. Centur. 3 cap. 6 pag. 146. This decree the Pro­testants of Meidenburg in their Centuries referre to the times of Stephen Bishop of Rome, who afterwardes, as did many else his Predecessors and Successors, for it was in these best times, layed downe his life for the testimony of the Lord Jesus. Higher then 200. yeeres after Christ we cannot well expect many wit­nesses in this argument. For by reason, of the persecution ma­ny monuments are last, and men had small ioy or leisure to apply their thoughts for the Pen, or both thoughts and Pento writing, [...]. Euseb. lib. 3. cap. 21. Hieron. de scripturis ecelesiast. verb. Polycrat. Phylosophicum habitum. E [...]seb. lib. 6. cap 20. yet one and that one shall supply in [...]steed of many others. Eusebius in his third booke quoting Polycrates his Epistle to Victor writeth that Saint Iohn was wonte to beare a plate on his forehead, such as the high Priest did vsc. This selfe same history is remembred by Saint Ierom in his Ca­talogue of Ecclesiasticall writers. To bee briefe for answere to this exception of theirs. Why not some ornament as well appropriated to Gods seruice at times, as to the Minister some garment approptiat fitting him at all times for ordinarie attire distinct from others. As that of Heraclas of Alexan­dria whose garment though it bee not set downe what it was [Page 196]yet scholasticall it was, of some such fashion as the learned then did were. As that also of Cyprian, who being to be beheaded stripped himselfe of one of his garments,Expol [...]auit seborrho, & tradidit carnific [...]bus Dalmaticam vero tradidit Diaconibus Pōtius Diacon, in passion Cyprian Si quis propter continen [...]am, &c. quasi per hoc habere se iustitiam cre­de [...], & despi­cit cos qui cum reuerentia bir his & aluscō­munibus & so­litis vtuntur a­nathema sit. Concil, Gang. can. 12. and gaue it to the exe­cutioner, but his Dalmatish vesture he deliuered to the Deacons Both which were such attire as did belong to his Ecclesiasticall calling: The first of these his birrhus, the attire so called is mentioned in the Councell of Gangres, where the Canon esta­blishing the vse of it decreeth against all newfanglednesse to the contrarie. The second of these the Dalmatish garment remem­bred in the Councels and other allegations before. And if Chri­stians newly conuerted from Paganisme did weare a kinde of short cloke, not for anic holinesse in the garment, but onely in token of their Christian profession to distinguish them from Gentiles, and this they did by a priuate consent among them­selues without warrant of Gods word (for Gods word no where gaue them expresse commaundement so to doe) wee see not but the like cause may preuaile with vs, (where Gods worde saieth no more for it nor against it then it did, or doth for that conuerts attire) speciallie being agreed vpon not by a priuate consent of one or two, and so drawne on by example, but ioyntly by au­thoritie of the Church and for such reasons as may well lead her thereunto. If any shall say Conuerts did it to distinguish them from Gentiles, our answere is, so doe wee, though not from the Gentile, yet from among our selues because of order to auoide confusion of degrees. For if there be reason to differ in ge­nerall from others, because of a generall difference in the calling of a Christian, so may there be, and is reason to differ in speciall among our selues in the particular, as we are of such and such a particular calling, as a Citizen from a husbandman, a Mer­chant from an Artificer, which are ciuill distinctions, so a teacher from a scholler, a minister from the rest of the people, which difference as he is a subiect may be called ciuill, but as he is an Ecclesiasticall person in respect of his office may beare the name of an Ecclesiasticall difference. If anie shall say, Ye haue no warrant out of Gods word: no more had those new conuerts to differ in attire from the Gentiles. Nay more the word of God is so far from commaunding so to doe, that if themselues had pleased changing their opinions, they might haue kept their [Page 197]Pagan attire. This is Saint Austin his iudgement.Nihil sanè ad iflam pertinet ciuitatem, quo habitu vel mo­re viuendi, sinō est contra diui na pracepta, &c. Vnde ipsos phy­losophos, quādo Christians sūt, non habitum vel cōsuetudi­nem victus qua nihil impedit religio nem▪ sed falsa dogmata mutare compellit. August. de ci­uitate Dei. 19. cap. 19. [...]. Hieron. ad Fu­riam. B. Rheuan. in Turtul. praf. de pallio. Dicterio locus apud Carthagi nenses. A toga ad pallium. Tert de pallio. Insigni [...] geren­tium publica munera confe­runt aliquid ad retinendam, augendamque authoritatē, sicatera nō de­sint, quibus ve­ra reuerentia his per se subsistit. Bucer▪ I [...] a Lasco. Truely it nothing appertaiueth to this Citty of God, in what attire, or manner of life any man follow the faith whereby we come to God, so it be not against God his Comandemēts. Hence it is she compelleth not the Philosophers themselues (when they become Christians) to change their habit or manner of diet (which doth not hinder Religion) but their false opinions. But to goe forward in examiniug that course of those punie Christians, and the comparison of our practise with them. If any shall say (as it hath béene oft said) Yee are neuer a whit the holier nor any whit better now you weare any such raiment, then when ye did not, or then others, that doe not. A briefe reply is sufficient: no more were those Conuerts any thing the holier after they changed their ap­parell. If it be told vs (which some vse for an obiection now a daies) yee shall be deuided in so doing. Our answere is: that 01 must be no let to vs more then it was to them. For what more common byword at a Christian for being so attired then this. An olde imposter, because he imposed or put vpon himselfe such a garment, slily insinuating withall that such a one was but an imposter or meere coosiner. And among the Cartha­ginians when they mette with a lately professed Christian, who in token of his Christian profession was attired, as other Christians, they had a flout at him for his cloke (for such a kind of apparell it was) which a new Conuert did weare. But he did not respect, no more should we such thredbare and ouer­worne flouts. We haue as sufficient meanes to comfort vs in our vniforme vestiment as any those times aforded young no­uices for their habit, which they altered. But drawing to a conclusion this we may know. In all our common or more spe­ciall vse of any garment, which Ministers put on, there is none so appropriated to Gods seruice, as made a cause of hollnesse, or part of Gods worship, though some gull their weakelings and make them temporize with this forced & forged imputation. It was well said by Master Bucer in his Epistle. The ensignes of men in publike office doe aduantage much & in­trease the authoritie of their lawfull power, other things want not, which of themselues deserue due re [...]ence. Signes, are [Page 198]signes, and not the things themselues, yet how much they auaile to admonish,Signa quidē sūr signa, non res: Quantum vale ant ad mozea dum, ac etiam mouendum ani mos, Ibid. Nihil Antichri stranitatis illa­rum vestium vsu esse renoua tum 2. mage stratibus abedi endum. &c. Buc. Crāmero. Licere ritibus pie vti, quibus alis impie abusi sunt. Ibid. Suspicionem fu isse vitandam nos irreligi­osa leuitate & malitia commo tos cuncta &c. Id. Quod aliquid significet & alicutus admo­neat. yea and to mooue the minde, God vouchsa­fing the increase, he will maruaile that shall obserue it. Now because those aduertisements which the learned giue in this case are necessarie for people & Minister, they both must be intreated to accept them, as worthy their best obseruation. The people thus.

  • 1. That no Antichristianitie is renued by the vse of these garments.
  • 2. That Magistrates are to be obeyed.
  • 3. That the peace of the Church must not by them be di­sturbed.
  • 4. That euery creature is good:
  • 5. That those rites may be vsed in a godly sort, which other haue impiously abused:
  • 6. That our high Court of Parliament had no purpose to nourish, nor doth nourish superstiti­on.
  • 7. That such garments were in vse before Poperie.
  • 8. That we are bound to cleare our selues of that odious imputation, namely. That of an irreligious lightnesse and malice we reiect all things yea euen such as haue a good vse.
  • 9. That by such attire good thoughts are iustly oc­casioned for heauenly matters.
  • 10. In as much as Mi­nisters must weare one garment or other they should weare that rather, which signifieth somewhat, and to such ende may well admonish them.

As a people must be thus instru­cted, so the Ministers must also doe this. First, not contemne these arguments, nor preach against them. Secondly, they must commute, and change the Popish abuse into a Chri­stian vse to the glory of God, and the honor of that power, which vnder God in this case may, and doth rovally com­mand. Thirdly, they must shew by their practise, that to the holy and [...]ure all thinges are pure. 4. That neither Deuils, nor any else can so staine or pollute any creature of God, but that good men may well vse it to Gods glo­rie, Ad gloriá Dei e [...]am ad vsum significationis Iaem. Artificium Sa­tana vt peccata saciamus quae non sunt, & qua sunt peccata reuera in nobis minus obser­uemus. Id. yea and that for signification. Lastly, both Minister and people must remember this. That Satan by his artifici­all sleights causeth men to purrle themselues in making [Page 199]those, which are no sinnes to be grieuous, and others the whilest, which are sinnes in deede, to escape vnespied. But hoping this caueat as also the other answere may giue much contentment. Procéede we to the rest.

5. Because we Subscribe to the reading of we cannot tell what videlicet, All Homilies that hereafter shall be set foorth by common authoritie (others make their complaint thus.) Because we subscribe as it were vnto a blancke, wherein afterward may be written, whatsoeuer shall be pleasing vnto the vrgers of subscription.

The Homilie after the third part of the sermon against Contention deliuereth these words. Hereafter shall follow Sermons of fasting, praying, almes deeds, &c. naming a many more, and then closeth thus: with many other mat­ters as well fruitfull, as necessarie to the edifying of Chri­stian people & the increase of godly liuing. Hereunto the second tome of Homilies hauing reference intitleth the begin­ning thus. Of such matters, as were promised and intitled in the former part of Homilies. And the Booke of Arti­cles that we may know what it is, doth not onely name the particulars seuerally in distinct order, but sheweth also the quo­tient of them iust 21. and no more, whereunto Subscription is required and no otherwise. But graunt that more Honn­lies either are alreadie or shall be hereafter set out. Yet the vrgers of Subscription can neither make new Articles of Re­ligion, nor doth the law intend that they can. For it lyeth not in the power of any Bishop within his Diocesie, as of himselfe without warrant of a more plenarie and full autho­ritie to publish or set foorth any Sermon or Homilies to be inioyned any his ministers for pisolike vse in our Church, but with correspondence to the doctrine alreadie agreed vpon, profitable to edifiration and proportionable to the analogie of faith. And of a truth who in his right minde would once [Page 200]imagine that those godly men (who penned that clause) being as they were speciall instruments of Gods glorie, and ene­mies to superstition, meant euer to make way by such a Ru­bricke to bring in, whatsoeuer some one man at his pleasure would deuise? Whereas it did onely prouide for a time, and at that time to giue men conientment, who happily at the first setting out of those other homilies did looke for more, but be­cause they could not then be all vpon the suddaine, their ex­pectation was intreated on to a farder time. Notwithstand­ing the equitie of this knowne truth, see (we pray thee good Reader but bewaile what thou seest) how vncharitablie some iudgements are imployed.

6. Because the Collectes, Epistles, and Gospels on the first Sun­day inlent sauour of superstition by making them Religions fasts in regard of the time in which they are appointed.

As much sauour of Iuperstition in the vse of Collect, Epistle, and Gospell, as there is store of great loue toward vs in them who make this accusation. An euill minde distasts all things be they neuer so good, or commendadle. If Scripture sauour of superstition because of Religious fasts at that time, what are many of these mens Sermons, Scripture, and prayers which are commonly in vse at such times in Lent, when they call their meetings at a market towne by the name of a fast, though before and after Sermon, they haue well fed, and few of them abstaine from any thing, more then what they cannot haue to eate. But for feare that superstition may surprise vs at vnawares, they that thus complaine, would they did shew vs why that Collect, Epistle, and Gospell on the first Sun­day in Lent are called in the plurall number Collects, Epistles, and Gospels when there is but one of each, or may they be in­treated to giue a reason why, they thinke that Collect, E­pistle, and Gospell read on the first Sunday in Lent sauou­reth of superstition more then that of the first Wednesday in Lent, or let them informe vs what smacke of superstition is in the 2. Corinth. 6. from the first verse to the tenth and [Page 201]Saint Mathew 4. from the first to the 11. both being scriptures appointed for that first sunday, more then is in loel 2. from the 12. to the 17. and Mathew 6. from the 16 to the 21. If it bee said as here is pretended that they sauour of superstition be make­ing them religious fasts in regard of the time, by that reason they may condemne all the scriptures as sauouring of supestiti­on which for 5. or fix weekes euery sabboth are so applyed: Their supposed argument vrged against this, may as rightly be vrged against the others. But to satisfie doubts here occasioned, this briefe following wee desire may be well noted. Men that ob­serue any thing now adayes of what is done abroad in the mat­ter of fasting, wil easilie confesse with vs these few thinges.

  • First that a great nūber (of our christians so called) spend much of their time in gluttonie and bellie-cheare, neuer once knowing somuch as what the name of a true fast meaneth, vnlesse it bee to eat fast and drinke fast.
  • 2. our experience sheweth that a great cause of this euill proceedeth hence, for that men are left to their owne choice, and hold it (they say) free for them, as if they needed not vnlesse themselues please.
  • 3. if anie doe taske himselfe we may note it is but his priuate deuotion, others beare the worlde in hand they se no cause, or take it for no cause, & so a good worke is negligently omitted.
  • 4. if wee thinke, that onely a time to fast, when God visiteth a land with plague, pestilence, famin, or sword, a man sometimes may liue many yeares together, and see no such cause.
  • 5. or seeing it but seldome, will in his godlie zeale humble himselfe more oft, euen for feare of some iudge­ment though no such bee either present or imminent:
  • 6. and there­fore in respect of the times as on such daies of the weeke in such a season of the yeare commaund himselfe or be commaunded by sacred authoritie to deuote his soule, and bodie though at all times, yet then speciallie in more solemne and (if possible) more earnest humble manner.
  • 7. and as commaunding himselfe because a law to himselfe, yet he doth it freely, so if commaunded by others, yet his freedome and libertie is no way hindred.

For our obedience to God and our King what is it, but commaunded. Yet wee hope being chearefullie performed may bee thought, and so is free and voluntarie. Now for the obseruation of Lent it is nonew inuention, but a godlie ordinance commaunded at the [Page 202]entrance of the spring and annually continued in an intire course for 1500. yeares, (the superstition onely excepted which was but of a later time) & now intended (though not principally) for a sparing vse of the creature in some kinde, in other some denying the vse of anie at all for a time (without speciall cause) not for conscience simplie of the meate, as if it were danmation to eat, touch, or tast, but for conscience sake to a good order well esta­blished for increase of cattle, maintenance of nauigation, which vnder God are the riches and blessing of our land, as also for our farder instruction to know that God is rich in mercy not from the earth onely, but frō ye great diep, furnishing vs with aboūdance from the sea, that we may bee truely thankful vnto him. This di­uine godlie course thus wisely intended, what honest, good heart but will commend? holding it his duetie to thinke, as the ma­gistrate requireth a politicke vse in the fast, so himselfe intends a religious vse thereof in sanctifying this restraint from some kinde, and moderately vsing other creatures with prayse and thanksgiuing, spending the sundaies and other houres in the week in holie exercises of prayer, priuate, and publike reading and hea­ring the worde preached, liberallie ministring vnto the Saints all which though he doe at other times, yet then (so farre as in him lieth) raysing his decayed thoughts to a farder humiliation preparing himselfe euery day somewhat against that great and memorable day, which our fathers called the holie time of Eas­ter: For it cannot bee denied, but as our bodies haue their seuerall seasons, so our soules may therein haue their seuerall solemne instructions. For why should it bee saide of vs, what was saide of the Jewes the Storke in the ayre knoweth hir ap­pointed times,Ierem, 8.7, the Crane, Turtle and Swallow all obserue the time of their comming &c. Yes let men knowe that in the spring time as our blood riseth and multiplyeth: so it hath neede of subduing, and that as the flesh begins to pamper it selfe (for so it will doe naturallie at some times of the yeare) so a fit time and verie expedient it is, to check it with some holie counter­buffe, chastning, mortifying, bearing, and beating it downe, least where it should bee the temple of the holie Ghost it be­come a vile instrument of much wickednesse. Thus wee are to bestow our time in Lent. And their moderation of iudge­ment to bee commended herein, who thus aduisedlie doe qualifie [Page 203]the question. Which Maister Zanchius and some others doe,Est tempui 40. dierum vsque ad sanctu [...]pas cha expia vete­ris ecclesiae ordi­natione consti­tu [...]um, in quo fi deies aslagértus quam vllo tem­pore also tum ie sunits tum pre­cibus tum audi tione veibi. &c zanch, in 4. precep. pag. 634. Eoque ad canā domini in pas­chate dignius sumendam pro­parantur. Ibid Si sic definias quis eam queat mei itò improba re. Ibid. calling it a time of 40. dayes immediately before Easter conti­nued by a godite ordinance of the primitiue Church, at which season the falthfull more diligentlie then at anie time els, both by fasting, prayers, hearing the worde and other godhe exercises are stirred vppe to repentance, and so prepared to receiue at Easter the supper of the Lord more worthilie. And at the end of it thus concludeth. If you thus define it, who hath cause iusthe to mislike it? By the doctrine of our Church all su­perstitions are abolished, as that there is holinesse in meats, or any liberty for excesse in the vse of other creatures, fish, wine, oyle &c. or that fasting is meritorious, &c. p [...]lgrimages, in­nocation of Saints, praying in an vnknowne tongue, all which accompanie the popish fast and are rightlie called superstition wee vtterlie condemne. If notwithstanding all this, any su­perstition bee thought to remaine because wee hauesome set prayer, and epistle, and Gospell at that time, who knoweth not scriptures are then fitlie ordered, when the argument is a­greable to the season? But some misterie there is in it, that men do mislike scriptures of fasting applyed to a time of fast­ing, and shew not a worde of dislike to scriptures of ioy applyed to a time of reioycing. And with as faire a glose they may chal­lendge all the Collects, Epistles, and Gospels from Easter to Whitsuntide, wich is a time of 50. dayes as these or any of these from after Qinquagesima to Easter: Vnlesse peraduenture they can be content to heare of fasting and triumph, but not of fasting and humiliation. Welhoweuer this [...]toe men make a­bout little, for wee see few yt fast as they should, know that other churches of our age ( [...]s Hemingius, Spangenbergius, and Chi­traeus witnesse) apply themselues to the like publike practise for­ting out scriptures for epistles, & gospels as we do. The conclu­sion wee make of this point in this argument.Perkins, resor. Cathol p. 221. A religious fast is when the duties of religion, as the exercises of praier & humiliati on are practised in fasting A ciuil is, when vpon some particular & politike considerations mē abstaine frō certaine meats. But our time of Lent is so intended & purposed; therefore a ciuill & a religi­ous fast, not a superstitious vnles retigiō be superstiti [...]ō And if any shal say either opēly in ye hearing of others or secretly in his own hart, but a very few yt so kéep it: we answer no salt in ye intēt of the [Page 204]godlie institution but if anie fault this way, it is all long of such gainsaying as here is vsed. And thus much be spoken to this point.

7. So also doth the Custome of open pennance in the beginning of Lent the practise whereof is approued, and yet the restitution of an other wished in the Commination.

Strange times that Collects, Epistle, Gospel, Prayers, Scripture, open confessions of sinne to our owne shame and of Gods vengance to his glorie, that all these sauour of superstition; Were proofes as neare at hand as slaunders, men would proue more and slaunder lesse. The restitution of another is wished in the Commination, but not repugnant to this, nor this con­trarie to Gods worde. A godile discipline the booke speak­eth of, which what it was in the primitiue Church, and how farre foorth necessarie for these times would aske a larger dis­course, then that which followeth will permit. Some such their was and in steede thereof this (which they speake of) is in vse, which is the generall, though not so speciall as the booke wish­eth and may indeede rather bee wished then easilie accomplished. Whither sinceritie in this case speake or heare a truth, the truth wee speake and would haue heard is this. No one sentence in that whole argument, but they may subscribe to, vnlesse they meane because wee come not so neare as is wished, therefore wee must not come so neare, as wee may, and as our Church holdeth expedient.

8. Because it permits anie of the Communicants to make the publike confession of sinnes, which also containes apraier in the name of the rest, which onelie belongeth to the minister, as his speciall office he being the mouth of the people, and in that case a pub­like person.

Read the answer afore part 2. cap. 12.

9. Because it containeth diuerse corrupt translations of holie scrip­tures by leauing out some wordes.

This 9. proofe is bounded vnder the generall head disgrace­full as inforcing that our communion booke because it contain­eth diuerse corrupt translations of holie scriptures by leauing out some wordes. So that their argument is to this effect. That which containeth diuerse corrupt translations of holie scripture is disgracefull to scripture: But our communion booke contain­eth diuerse corrupt translations ergo it is disgracefull. This they sceme to confirme in this manner. That which leaueth out diuerse wordes containeth diuerse corrupt translations of ho­lie scripture. But the Communion booke leaueth out diuerse wordes, ergo the communion Booke containeth diuerse corrupt translations and so by consequent is disgracefull to bo­lie scriptures. How farre forth the booke doth leaue out anie thing is our next worke vpon instance to be giuen. But the question is now of this first proposition the falsehood whereof is plaine in this because many translations, Chaldee, Syriacke Arabick, yea the Greeke it selfe of the old testament which the Apostles receiued in their time, all these in diuerse places leaue out some wordes, as to particularise would clogge the margent, yet neuer reade wee that either the Apostles, or Maister Iunius and Tremellius accounted these translations disgracefull to holie scripture, neither would these two latter haue imployed so much time in translating the Chaldee, Syracke, & Ara­bick, if they had so thought. But proceede wee to the In­stances.

1, These wordes are left out Higaion, Selah and all the titles of the Psalmes.

Higaion, Selah in the 9. Psalme verse 17. the Psalter in the Communion booke mentioneth not, because not translated. For they are hebrue wordes originallie. And as good omitted as not vnderstood. The most learned and auncientest that know their own hebrue tongue, know not what to say herein, and therefore no shame for our countrimen to confesse their igno­rance. 2. other Churches did follow this course at what time the Psalmes were first translated 3. they that doe render the words doe not render all, nor doe they make any necessarie certaine [Page 206]construction 4. the papist himselfe is not so blind but he seeth,Doctissimi viri obseruant titu tis Psalracrum nonesse temerè fidendum. Hie­ron. Guadal. in Osean. praefat. pag. 8. Dum in ambi­guo adbuc resest proterandum videtur ad certa. Felin. praefat. in Psam. and seing ingenuously confesseth that verie learned men doe ob­serue that wee may not ouer hastilie trust the titles of the Psalmes. Wherefore not hacking nor sticking vpon doubtfull and disputable titles not of the substance of the Psalmes them­selues, they held it (as Felinus saieth) wisdome to hasten pre­sently to the Psalmes themselues, where all things were and are plentifull and certaine. But more of this Par. 1. chap. 24. Pag 133.

2. Because it leaueth out the conclusion after the 72. Psalme, and these wordes prayse yee the Lord at least 17. times.

The conclusion of the 22. Psalme is, Let all the earth be filled with his glorie so be it, so be it, or as our Communion book hath Let all the earth be filled with his maiestie A men A men. And therfeore faise where they say it is left out. After the Psal. fullie fi­nished there is in a smaller letter put to in other bookes. Here end the praiers of Dauid the son of Jshai, which because other Psalmes follow as the 101.108.109. &c. all carrying the titles of the Psalmes of Dauid, made our translators to forbeare (as it seemeth) in respect of the weake, least hereby they should mistake being no part of Dauids Psalme as in deed it is not, but added by some other (as the learned acknowledge) whither Salomon or some els that put the Psalmes together into one whole volume. Of the words Prayse ye the Lord read before part 1. cap. 24. Pag. 134

3. The conclusion of the Lordes praier is left out euery where tho [...] rough the seruice after the popish manner.

It was left out by the fathers of the westerne Church before poperie was hatcht. And the reason hereof wee haue touched in the 1. part cap. 25. whereunto this may bee added The latin Church vsed it not in the forme of prayer, because it is not a peti­tion, but acknowledgeing of the power and glory of God,Doctor Fulk. prefac. to the Reader. 38. to whom the petitions are directed, as also because it was a thing commonly known and dayly rehearsed of euery man. But hereof see part. 1. cap. 25. Pag. 135.

4. In the reading of the commaundement these wordes are left out 1 brought thee out of the land of Egypt, out of the house of bondage.

Wee are wisely to consider the drift of a place, where, or when a sentence is cited or left out, and accordingly wee must iudge. When our Sauiour teacheth the young man the com­maundements he pauseth on the dusted of the second table not mentioning the first,Math. 19.17. to the Apostie Rom. 13. not corrupting or disgracing the scriptures thereby,Rom. 13.9. but teaching vs by their example to stay vpon that, which we hold most needfull and omit some other as not so pertinent at that cyme. The like is done in this place here alledged I brought thee out of the land of Egypt &c. They are the wordes onely of a preface not of the commaundement, and their purpose is, that penned that part of the communion Booke, to propose vnto the people not the whole chapter of Exodnt, but onely somuch, as are the parti­cular commaundements. And therefore incending that princi­pally, as also to helpe young memoried, are to be thought fairs from doing ought, which may argue a corrupt translation, orante way bee disgracefull to the scriptures.

5. In the epistle on the fifth sunday after the Epiphanie these wordes are left out Holie and beloued. Colloss. 3.12. others call the leaning out of these wordes. A gelding of the Scriptures.

This dealing with our communion book is no better the that of the Cardinal Doctor Eureux with the Lord Plessis. Inciting places out of the auncient fathers, the Lord Plessie desirous to be liuer that, wherefore he quotes the authoritie, sometimes leaues out halfe a sentence more or lesse, not that he would corrupt the sense, which he then avoucheth it for, nor but that there may be vse of it in cue place, but at that time & for that purpose somuch, & no more was then needfull. The like may be said for the last & this particular here alledged. For neither the whole 20. cap. of Exod. nor ye third to the Colloss. are appointed tobe read quite out but onely somuch by derectlō as ye maner is. In the first ye author God spake these words, & then the cōmandements, which because [Page 208]the Church speciallie intended therefore omitteth that other. And so it may bee saide for this appellation holie and beloued, which more significantlie are in other places of scripture expres­sed, and the wordes here vsed (As the elect of God) the translator-held inough to intreate them by. All which the minister may do because his principall aime is (videlicet) to exhorte, to put on tender mercie and forgiuing one another, and so sparing those communia as Erasmus calleth them, driues vnto points which are more necessarie for the Church of God to learne. Beside it is not vnknowne, that diuerse translations follow diuerse copies, whence ariseth diuersitie, or some such small difference. But to bee short whither read, or not reade, no corruption either way. For the worde elect necessarilie implyeth the other, because if elect then holie and beloued. And therefor no meaning was there to geld the scriptures, though some please so to speake intermes neither sitting the dignitie of their persons who write thus, nor the maiestie of the sacred argument whereof they intreat, nor the truth of the cause which they vndertake to desend. For the vigor and strength of the Apostles currant is not in the titles which come in by the way, but wholie in the maine exhortation which be earnestlie presseth.

The holie scriptures are disgraced by putting to of wordes.

So they bee indeede, if such wordes as the analogie of faith and of the place will not beare. Otherwise many translations Chaldee Syriack, Arabick, haue their commendations and it is but their due as might bee seene by many allegations, but that we feare to be troublesome. It falleth out very often that supply must be had, when the originall can beare the want but the translation will not. But doe wee a while examin the particulars.

1. Three whole verses are put in Psalme 14.

Our Church doth, so reade the 14. Psalme with those ad­ditions because so alledged by Saint Paul and placed together in the third to the Romans Read more Part 1. cap. 9. Pag 95.

2. A whole verse in the end of Psal. 15.

There is no such thing.

3. This word (O) added corupteth the text by applying that to Iacob as spoken of him, which belongeth to God. Psal. 24.6.

The Hebrew is word for word thus verbatim and no other. This is the generation of (them that seeke him, of them that séeke thy face Iacob. Where the figure Apostrophe makes this (O) be put in because the speech turneth from the third person to the se­cond. But whether this (O) be expressed, or omitted, the true sense is nothing hindred and the translation answerable to the Hebrew is (thy face Iacob) which some fill vp for more plaine­nesse with these particles O Iacob or in Iacob or this is Iacob, Musculus. Gonena. Tremel. or the generation Iacob all expletiuely making vp the sentence with some one word or other; wherein because he that aduen­tureth least, may be thought to doe best being vpon an aduen­ture to adde any thing for explication, the translators taking nei­ther fiue sillables (Generation,) nor a sillable (In,) but as little as they could, euen a letter, since euery one put in somewhat, they attempted this little without danger at all. So then the In­terpreters of this verse vnderstand by Iacob either his God, or his children after the promisse. For his God and so it is rendred thus, This is the generation of them that seeke him, of them that seeke thy face Iacob that is the God of Iacob: For his gene­ration after him, taking the word Iacob nominatiuely, vocatiue­ly, or epiphonematically: Nominatiuely by way of explicati­on. This is the generation of them, &c. this is Iacob: vocatiuely by appellation calling to Iacob, or epiphonematically by way of a shout or cry with an acclamatorie demonstration. O. This is Iacob, the generation of them that seeke him, of them that seeke thy face. Now though the first and last of these intend the same sense, yet our translators in this ambiguitie thought it sa­fest not to venture too much, and therefore put in with the least, as we may obserue in this comparison which so little as it is, stande sufficient to preserue the truth of this interpretation and [Page 210]in nothing deserueth to be challenged but they rather that doe thus complaine. But should we graunt, that spoken of Iacob which belongeth vnto God,Eu [...]gelist a au sus est Prophe­tae verba ad De [...] transferre personam, Hie­ron. ad Pam­mach. yet no corruption is it of the Text, For it is vsuall to put one person for another, and to apply that to God which was first intended of some other as Ierom noteth those words, Zach [...]r. 13.7. Smite the sheaperd, which words of the Prophet, the Euangelist is bold to translate to the person of God. And shall we call this a corruption?

4. And said Damoisell arise. Math. 9.25. Here is a corrupt translation of Scriptures by putting to these words.

These words are read the 24. Sunday after Trinitie. But frée from corruption, vnlesse the harmonie of the Gospell be charged herewith, for it saith asmuch, vnlesse also the scriptures in S. Luke c. 8.54. and S. Marke in Syriack Talitha Cum [...] cap. 5.41. for relating the same historie be found guiltie of this sinne, yea vnlesse also they that vrge these things against the testimo­nie of S. Marke and S. Luke be able to tell vs vpon their cre­dit, that not onely now no auncient Gréeke and Latin copies haue it, but also heretofore none euer had it, which we assure our selues they will neuer dare. For it séemeth the Latine follow­eth some auncient copies that had it, though (peraduenture) since these copies are now perished. But leauing probabilities, what false doctrine is it to reade for Gospell what S. Luke and Saint Marke haue in supply of the historie mentioned in S. Mathew?

5. With wisedome. Ierem. 23.5.

These words are reade the 25. Sunday after Trinitie pro­phecying of Christ. He shall raigne or beare rule, and shall prosper with wisedome. This (with wisedome) is neither too much for Christ, [...]. Vtrunque sig­nificat. Caluin Prudenter vel prosperè aget, Ibid. as if it were more then true to say so of the Messias, nor is it more then the word signifieth. For (Shacal) in this place signifieth both: and therefore Master Caluin ex­presseth both in his Text wisely and prosperouslie he shall doe.

6. Thou wouldest take heede. Luke 19.42.

All writers note this spéech of our Sauiour ouer Ierusalem to be abrupt and very passionate, as offering some what to be vnderstood. Which he doth not expresse, which Euthimius sup­plyeth thus, thou wouldst not perish, Austin, Non perires. Euthym. Forsit an perma neres. Aug. epist. 79. Hieron. & The ophil. O quam felix esses. Piscator. Fleres ali [...]. apud Er [...]smū. peraduenture thou shouldst yet continue. Hierom and Theophilact, I could haue wisht thou hadst knowne. Piscator, O Thou hadst beene happy, others as Erasmus obserueth, Thou wouldst haue wept, or as in the Communion booke thou wouldst take heede, which also is the exposition of the aunci­ent (Curares) thou wouldst haue seene to it. And are all these supplies corruptions? What then shall we iudge of most mens labours in this kinde, who in translating are forced to make supply with words not found expresly in the letter of the originall, but yet are couched in the grace of a passionate tune, and sought out by that spirit whereby they were first con­ceiued, wherein for so much as we no otherwise iudge of this place here thus translated, it is but a sorie aments some make those translators (who euer they were) to call the helps they aford vs by no more gracious a name then plaine Corrup­tions.

7. It is I: feare not. Luke 24.36.

These words are read on Twesday in Easter weeke, and were such as our Sauiour vsed after his resurrection, for so it is noted in Marlorat vpon Math. 14. lisdem verbis eos alloq [...]utus est post resurrectionem. Marlo­in Math. 14.27. Apparet huc transcriptum ex Euangelio Iohannis. Erasmus in Luc. 24. With which no more reason haue any to be offended for being vsed in this place of Luke 24 then with that in verse 38. (why are yee troubled,) which if we goe by thinking (Erasmus saith) is taken out the Gospell of Saint Iohn, and put here. Our blessed Sa­uiour said the one as much as the other and (by Erasmus his iudgement) Saint Luke hath one asmuch as the other, Both belike corruptions. But to what ende is this captious quarrelling, at wordes, since we cannot deny but this forme [Page 212]of speech was very much in vse with Christ? And the Syriack, and Latin beside the auncient Fathers Saint Ambrose and others doe read these words, It is I, feare not, Luk. 24.36.

8. Be sober, 2. Timoth. 4.5.

Words put in, which other Bibles (peraduenture) haue not. But yet no offence to be taken hereat.

  • 1. Considering this may come from diuerse copies, some hauing the words, some omit­ting them.
  • 2. As also from the word here (Nephe) which in Scripture sometimes is interpreted be sober,
    [...].
    somtimes watch.
  • 3. Neither is it misvesceming the Apostle Paul to teach, nor his scholler Timothie to learne so much.

And therefore all this remembred might intreat of vs a more fauourable construction then to staine the ceedit of this, and those other places with the reproch of Corruption.

By peruerting the meaning of the holy Ghost.

Grieuous if true, but odious because false. Saint Peter no­teth them for vnlearned and vnstable that peruert Scripture and they doe it saith he to their owne destruction.2. Pet. 2.16. Surely vnlearned, and vnstable our translators were not, but setled in the truth, of great knowledge in the toongs, men reuerend in their times, whē they imployed those fruitfull paines to publish the scriptures, nor shall the malice of Satan now preuaile to their disgrace, as it seemeth this bitter inuectiue doth forciblie intend. But draw we to the instances.

1. Because of mens works done against the words of my lips &c. for Concerning the works of men by the words of thy lips. Psal. 17.4,

The difference is twofold.Solent Hebrai cau (arum om­ne genus inter­dum exprimere praefixa litera

  • 1. Against the words, &c. insteed of By the words.
  • 2. Of my lips, &c. For thy lips. Of the first: this we are to know that the letter in seruice here is
    Beza in Luc. 4.1.
    which the Hebrewes manner is to imploy in the front of a word to ex­presse all sorts of causes.

And the learned in that toong well know that it sometimes doth signifie against as Exod. 14. he [Page 213]shall [...]ight for you against the Egyptians the Hebrew is this letter in the Egyptians. Exod. 14.25. [...] Sometimes it signifieth (by) as here some render it. And whether way (in a diuerse relation to the person) no dangerous interpretation. In the first person of Da­uid, so it hath coherence with the third verse In the person of God, so it hath coherence with the words following. Now in other trāslations besides our English, take the Arabick, the Si­riack the Chaldee, the Greeke, and ye may note the like diffe­rence, yet not any of them for ought we obserue, is charged to peruert the meaning of the holy Ghost. As for the exception ta­ken at the Communion Booke, which translateth in the first person my lippes what others reade in the second person thy lips, the reason may be thus, First, because the transla­tors read * not, or else tooke the termination to be Paragogi­cum. [...] Secondly, Because the two verses both this where these words are, and that going before, deliuer the rest in the first per­son; for'a little afore in the third verse the Prophet spake in his owne person, I am vtterly purposed that my mouth should not of­fend, as also in this 4. he followeth it in his owne person, I haue kept me from the paths of the destroyer. These and some such like motiues led on our predecessors thus to English it. Good men, we say but well to say and thinke so, for he that praiseth A­thanasius prayseth God, or as the Apostle speaks they glo­rified God in me, God was glorified in them,Galath 2.23. good men there­fore we shall and doe call them, and their memory be blessed good men they little thought, or did, (though now falsely ac­cused) peruert the meaning of the holy Ghost.

2. With the froward thou shalt learne frowardnesse, &c. For with the froward thou wilt shew thy selfe froward. Spoken of God. Psal. 18.26.

Nay spoken indefinitely, not determining whether God or man, videlicet with the froward any one shall learne froward­nesse, meaning with the froward it is the next way for one to be as froward as he.

God cannot be said to learne frowardnesse.

No more can he be circumuented, for he knoweth our harts and purposes a farre off:Ose. 11.12. Psalm. 78.36. Infantiliae. Aug de Trinitate. lib. 1. cap. [...]. Hac c̄nia Deus habet per effe­ctum non per natura [...]i. Ber. serm. 4. in Cà­tie. Luc. 19.22. Leuit. 26.23. yet Ose 11. Ephraim circumuenteth or compasseth me about with lies, and Psal. 78. The Israelites dis­sembled with the Lord with their mouth. By which words vttred in a lisping manner, as nurses to their children, we are taught to conceaue that such speeches are deliuered of God which are found in the creature but not in God. For God hath none of these by nature, though many such effects are found in him and from him. For as when a Master hearing his schollers stam­mer, stut, or the like, doth the like after them, that in the Master, the schollers may see to amend: at which often pronoūcing, or say­ing after his petties he may seeme to learne after them, when yet in all this he doth plainely reproue thē, so the Lord when he takes the words out of the mouth of his seruants, and iudgeth them by them,24.27. &c. Joel. 3.4. Pro. 1.24.28. Deut. 32.21. Isa. 49.25. Pro. 3.34. Obadia. 15. Luc. 6.38. Non iniquitatis ad iniquitatem sed p [...]na ad culpam. so when they walke stubbornely he will walke stub­bornly against them, and if they recompence him, he will re­compence them, and if he call, and they will not heare, they shall call, and he will not heare. If they Deut. 32. mooue him to ielousie, he will prouoke them to anger. If they con­tend with him, he will content with them, and Prouerbes 3. with the skornfull he skorneth, and as they haue done, so it shall be done vnto them. In all which places the measure which God afordeth giuing like for like, is not of iniquitie for iniquitie, but of punishment of sinne, which yet in regard of the iniquities as frowardnesse, anger, reuenge, & the like, the word in this place of the Psalme expresseth by a terme of art, to shew it is not naturall in God, [...] but forced in a sort vpon him, or learned by him. [...] For the word vsed here, and in 2. Sam. 22. is all one except onely the displacing of a letter, but both to the same pur­pose. For the verbe here is in such a coniugation as doth not intend a very naturall action,Translata 12. radicali in locū prima [...] posito an­te [...] Coniugatio Hythpael [...] semper veram sed aliquando fictam actionem denotat Elias in Oram, Heb. [...]rat. 1. c. 13. sect. 2. but by imitation after once coun­terfeiting [Page 215]to doe it, making a shew, as if be were to learne. All which points ioyntly concurre in this point of doctrine for our vses, that as when we read; God mockethor laugheth man to skorne, a man is taught to read such a Scripture with teares, so in this or the like that God learneth frowardnesse of the fro­ward, or is froward with the froward, for both driue to one ende we are taught to be patient, and meeke, and gentle, that so making our selues a glasse for the Lord his actions, he may returne the like vpon vs. As if all were summed vp in this. The Lord is with you if yee be with him, and if yee forsake him,1. Chro: 15.15. he will forsake you. And to conclude as we began. If yee be froward ye take the readiest way to teach the Lord to be as fro­ward as your selues are: which is in effect according to the vulgar English: with the froward he shall learne froward­nesse. Wherefore so many as haue had a finger in reproouing this translation may be intreated to vnderstand what they did reprooue.

3. He maketh them to be of one minde in an house, &c. For he makes the solitarie to dwell with families, Psal. 68.26.

Among all those which haue the vulgar latin translation in chase none wee finde so sharpe set against Bellarmin to charge this sentence as a text that peruerteth the meaning of the holy Ghost, how much lesse should our brethren thus hotly intreat ours, which is much better then the latin. No doubt when this place heretofore was had in examination, our auncients (whose labours many of vs vnthankfully accept of) did next after the originall looke into other translations, Greek, Latin, and the Commentaries of the Fathers vpon them, [...]. Apollina, inter­pret. psalm, Vuius moris. where finding in the Greeke [...] and in an auncient pa­raphrast vpon the Psalter Apollinarius, who was about 380. yeares after Christ a man very skilfull in the Hebrew & Greeke the same very word retained, & the like in the vulgar latin (of one fashion) and all this with a ioynt consent did not (it seemeth) willingly forgoe on the suddaine what was so cōmonly approued. [Page 216] Iechidim the Hebrew word signifieth Single, [...]. and a single word it is, not expressing whether persons or affections. Hereupon diuerse haue diuersely thought. But howsoeuer we take it: No such difference that we, who are challenged herein, should be challenged for no lesse then peruerting the meaning of the holy Ghost. Whereas [...]. signifying to make one may intend it ether of persons or of affections, the first of these, these opponents will haue it, the second of these our Communion booke hath and either of both one or other no way preiudiceth the truth of that sentence.

4. They were not obedient, &c For they were not disobedient. Psal. 105.28.

Read before the answere. Part. 1. cap. 1. pag. 78. 83.

5. Phineas prayed, &c. For Phineas executed iudgement. Psal. 106.30.

Suppose it graunted that the word in Hebrew signifieth to execute iudgement and not to pray, whereas we haue shewed the contrarie, what difference is there more in these two actions (which may be and are copartners in godly men) then in that of the Prouerbs cap. 3. God skorneth with the skornefull which Saint Iames and Saint Peter following the Gréeke,Pro. 3.34. render, God resisteth the proud. To skorne and to resist are as much contrarie for so they will néeds call it, as to pray and to exe­cute iudgement. But they are not contrarie, neither is this a peruerting of the meaning of the holy Ghost. These spéeches procéede of ouermuch eagernesse of stomacke against discipline, doctrine, and translations which our Church proposeth, as if there were cause inough to dislike co nomine because she liketh and approueth it. But for a more ample answere to this their obiection, we referre the good Reader to the first part. cap. 2. pag. 84. 86.

6. Though he suffered them to be euill intreated of Tyrants, &c. For he powreth contempt vpon Princes. Psal. 107.40.

They are deceiued, that thinke these wordes in the communi­on book are a peruerting of the meaning of the holie Ghost (for that is stil ye heade of the race, whereunto these allegations make recourse, Brentius and some others before and after him propose it in the same sense as the cōmunion book doth.Dominus suos, &c. & multa acerba patian­turae crudeli­bus tyra [...]is, qui eospremūt seruitute, & pa [...]ci fiant. Brent. The Lord (saieth Brentius) vouchsafeth outwarde peace to his children, yet so as they bee afterwardes aflicted, and indure many bitter thinges at the handes of cruell tyrants, who oppresse them with bondage, that they become few. &c. As for the other wordes. Hee powereth contempt vpon Princes though they are not expresly mentioned, yet may well bee vnderstood by cohe­rence of the rest.

7. The rod of the vngodlie commeth not into the lot of the righteous &c. for the rod of the vngodlie shall not rest on the lot of the righ­teous Psalme 125.3.

Cometh not; for Resteth not (that is) commeth not to rest. No great difference, but agreeable to the hebrue, whose manner of speech is to the like effect. And it more then seem­eth that the translators followed some copie which had [...] Iabo pro Ianoa [...] [...] for reading Beth for, Nun omitting the last letter But cheth which way soeuer the sense is agreeable to scripture and to this place: For the rod of the vngodlie is in iudgement; so commeth it not vpon the righteous; the rod of the vngodlie is from God in iudge­ment so commeth it not vpon the righteous: to harden and ob­durate so commeth it not vpon the righteous: for a farder con­demnation so commeth it not vpon the righteous: as a fortun­ner and tast of euerlasting torments so commeth it not vpon the righteous. And therefore all this considered the translation may bee well indured.

8. Yea I will pray against their wickednesse &c. for within a while I will pray for their miseries Psalme 141.6.

This translation hardly appeareth, but to their discredit who haue serued it with a writ at this time. For before it come to aunswer it may take exception at the lesser bibles, which in [Page 218]this case are not to be iudges against it, but to bee tried by the original as it selfe is. The worde in this verse is rightly here wic­kednesse not miserie, and so the smaller bibles though not here, yet in Ierom. 44. translate it.Ierem. 44.9. Haue ye forgotten the wickednesse of your fathers,Quacūque ma­la foram ab us non exacerba­bun [...] animum meum Tremel. in Psalm. 141.2. peter. 2.7. and the wickednesse, &c. 5. times together in this english, Secondlie Tremel rendereth it in their euils not of miserie which themselues indure, but of wickednesse which they com­mit vexing his righteous soule as S. Peter speaketh. Now let any man but of competent knowledge giue sentence whether this be to peruert the meaning of the holy Ghost, seeing that hee who praies for euill mens miseries, because they are in miserie, well knoweth hee must pray against their wickednesse which is the cause of miseries, yea euen a miserie it selfe.

9 Israell remembred, &c. for he (that is God) remembred. Isa. 63. Read on munday before Easter.

Here vpon supposall of a true information that Israell is put for God, yet the aduenture wee thinke ouer bould to say it is a peruerting of the holy ghost. For it is not hard to note as great a dif­frence as this commeth to Ose. 11.Ose. 11.12.Iuda is faithfull with the faints, so our lesser Bibles and Tremellius reades, but others of another iudgement read Iuda is faithful with the holy one, ta­king him for God not for his saints thus doth Quinquius Aben Ezra, among the hebrues, so doth Oecolompad. & some others of our late interpreters. Shall they here vpō that incline this way or that way condemne each other (after the example here giuen) as peruerters of the meaning of the holy ghost, because some atribute it to God others to the Saints vpon earth: yet by as­much reason may they as in this course which they vndertake? Nay with farre more probabilitie. Strange therefore wee may iustly deeme it, & so do wee that men wil dare thus bouldly staine these words (so translated) as wresting the right purpose of the holy Ghost. Is it true indeede: must it not bee Israel, but God for Israel. The person in that place after the manner of the Hebrues the third put indefinitely for some one. Now whither God or Israel hereon depends the question. Oecolompadius proposeth it both of God that hee brought the dayes of old to their remem­brance [Page 219]& of the people,Vterque sensus verus est. Oeco­lompadius. namely that Israel calleth to mind the wenders of old to their great shame, and thereupon concludeth either way interpreted neither way erroneus. How then commeth this peremtorie conclusion? If wee say Israel remembred it is a peruerting of the meaning of the holie Ghost. Would wee deale as strictly, as wee haue these men for an ensample, wee might vse our termes flat negatiue,Recordalus est Israel quod [...] intelligendum est. Snepfius. in Isatam. Quod nonnulli ad Deum referunt &c. vide­tur esse aspert­usac nimts re­motum. Cal. and say it must not be God but Israell. Theodoricus Snepfius Snepfius in his cōmentaries doth not onely so translate as our communion Booke in the place named hath but writeth this withall. This word, Israell is to be vnderstood in common not onely of the mercie but of the power of God. Maister Caluin vpon the same place approueth not onely ours, as it is, but also vtterly mislikes them that wil needes haue God put for Israel, holding it to be very harsh, and wide. If our homeborne Criticks repine hereat let vs intreat that Maister Caluin and Snepfius his iudgement may ouerbal­lance their preindice, if neither shall, let a third no friend to the cause nor our religion, Pintus vpon Esay be heard whose wordes are.Subauditur po­pulus Israeliti­cus verbasūt Esaiadicētissuo tēpore recordatū fuisse populum Iudaicum illius antiquae falici­tatis, &c. Pintus in Esai. 63.7. Hee remembred the old time of Moses and his peo­ple. This (hee) is to bee vnderstood for the people of Israel. They are (saieth hee) the wordes of Esay saying that in his time the people of the Iewes remembred that auncient selicitie, when God by wonderfull signes deliuered Moses with his people from the bondage of the Egyptians. &c. So that by the iudgement of these men our translation deserueth not to be challenged in this place.

10. Whom they bought of the Children of Israel. &c. for, Whom the children of Israel valewed Mathew 27.9.

Read on the sunday before Easter for part of the Gospel. And omitting diuerse points in this clause worthy our farder inquirie as [...] which the Syriack followed be the fitter worde for this place, 2. in this [...] or [...] or some such expletiue be vnderstoode to come betweene 3. whither [...] be to be referred to this [...] or to [...] 4. whither [...] and [...] be the third person plural, as it is commonly thought, or the first person singular according to the He­brue and Syriack? all which doubts might bee cleared with good [Page 220]aduantage to the reader, omitting wee say all these, and taking the place, as it is here proposed without more adoe, wee may resolue that neither of the interpretations peruerteth the mean­ing of the holie Ghost. Both come to one passe. For if Christ were bought, then was he valewed at a price. Sith to buy and to valew are such as imply one the other, and in the hebrue phrase of matches or pares, Posito vno ver­bo intelligitur consequens He­brass. by on wee vnderstand both. Like that in Psalme 68.19. thou receiuedst gifts for men which in the E­phesians 4.8. is of the same person he gaue gifts to men. One text saieth he receiued, another citing the place rendreth it he gaue; Both true because he receiued to giue &c. So little cause was here to produce this quotation.

11. Haile full of grace. &c. for freelie beloued Luke. 1.28.

The lesser bibles are not to bee vmpire in this point, but the originall greeke, which if translated thus (freely beloued) M. Marlorat censureth with this marginal note that it is ouer free­ly, Quidam libe­rius. Marlorat. or somewhat too bouldly attempted to interpret it so: And had not some wrong conclusions been drawn from abusing the word full of grace, many hereupon taking the blessed virgin for the fountaine of grace, praying to hir, calling vpon hir &c. (as if what shee had, shee had not receiued) the worde had neuer been altered in Latin nor English. For gratious or full of grace here implye no more, which very selfe same worde full of grace the Syriack retaineth. And that place Ephesians 1.6. he hath accep­ted vs, [...]. gratiosos effecit nos Ephes. 1.6. Pisca. Piscator translates he hath made vs gratious, and there­fore in this Luke 1. hee rendereth it graced or gratious, which hee doth, and in deede the rather is to bee done, because the An­g [...] stands vpon the word with a grace in two reasons: for the Lord is with thee 2. thou hast sound grace verse 30. shewing whence and how shee is to bee thus graced, or in grace or gra­tious, or full of grace. Which last wiselie vnderstood (as in preaching, now God bee thanked it is) indangereth no more then that of other the Saints.Act. 6.3.5.7.55 cap. 11.24: Stephen and the rest Act. 6.3. full of the holie Ghost and wisedome, full of faith and the spirit verse 5. full of the holy Ghost Act. 7.55. chapter 11.24. &c. no whit con­firming ere the more any such opinions formerly maintained of [Page 221]the b [...]essed Virgins own merits, and freedome from originall finne, or directing prayer vnto hit more then vnto Saint Stephen or other of the Saintes, of whome wordes in the places quoted afore are deliuerd at the full as fulnesse of the holy Ghost, of saith wisdome &c. To say therefore and translate as the Syriack &c. as the auncient Latin fathers do in that sense which our Church receiueth, and the worde it selfe well vnderstood beareth, is no peruerting the meaning of the holy Ghost.

The lowlines of his handmaide &c. For the poore degree Luc. 1.48.

This worde humilitie or basenesse as it signifieth an hum­ble estate, whereinto one is cast, so yet doeth it signifie a content­ment in that estate with patience bearing it willinglie, not mur­muring, nor repining. [...] Act. 8.33. For so was it our Sauiours case Act. 8. who was debased and in his humilitie his iudgement was exal­ted, where humilitie signifieth not onelie his poore abiect de­gree but withall a lowlie, submisse, and modest cariadge, which it vnderstood of the virgin Maries modesty, as peraduenture she english word lowlinesse implieth, it is no aduantage for auou­ching workes of merit and desert,psalm. 34.15. more then any other like spee­ches, wherein wee learne That the eyes of the Lord are vppon the righteous. Psalm. 34. or that God hath respect vnto the prayers of the Saints,Genes. 4.4. or where it is said Genes. 4. that the Lord had res­pect vnto Abel and his offring. In all which places we cōfesse that the prayers of Gods children, their actions, works, and sacrifices come vp before the Lord; yea and the Lord looketh downe from Heauen vpon them, not that they doe demerit Gods fauour, but that he is well pleased with them, as no doubt he was with the holy Virgin, whose lowe estate as he pitied so her lowly acceptāce of that estate and patient abiding he did highlie respect.2, Thes. 1.6.7. Heb. 6.10. For it is a righteous thing with God to recompence rest vnto them that are troubled, and God is not vniust to forget the works of his children, not that hée or shée, the Virgin or anie other begins vnto God, but he begins and perfects the worke in them vntill the day of Christ. And this maner of spéech, Hee regarded the lowlines of his handmaid, yéelds no other matter for suspiciō of any Pelagianisme [Page 222]or popish semipelagianisme then that, [...]. Psalm. 138. which is in sound of words and substance for sense Psalme, 138. The Lord is on high yet beholdeth the lowlie, but the proud hee knoweth a farre off. Where in alour english bibles, little or great, Geneua, or any o­ther haue no worde els but lowly, and therefore may wel be here the lowlinesse of his handmaid. So as vnder correction of bet­ter aduertisement they are fowly deceiued that call this transla­tion a peruerting of the meaning of the holy Ghost. But might none of all these proofes bee alledged as wee see they are vpon better ground in our defence, then of the contrary part by them that take offence, this we will say for farder satisfaction. Be it that our church intend not Lowlinesse and humilitie in this place for the vertue which the Grecians call modestie, but abiect­nesse or basenesse of condition according to that which is sung in the Psalmes so base estate of his handmaide▪ why may not we suffer the worde lowlinesse stand and distinguish it as Chitreus doth humiticie rather then vpon so small cause to wound the cre­dit of the translation and our reuerend aged translators?

13. Should be cast away &c. for should be reproued 1. Cor. 9.27. Read on septuages. sunday.

In deed the lesser bibles so so translate as these correctors of the cōmunion book giue direction. But what reason, that they here­in should bee a squire for this, then this for their translation. Or what is it contrarie to the meaning of the holie Ghost, if we kéep it as it is, [...]. Rom. 1.28. 2. Cor. 13.5.6.7. 2. Tim. 3.8. Titus. 1.16. Ipse reprobus si­ar [...]. Piscator. Ne Deum pec­catis su [...]s ossen­deret, atque [...]a causan [...] damnā di su [...] praberet. I bid. Sure wee are the worde here in question. ( [...]) beareth so Rom. 1. hee gaue them vppe into a reprobate minde 2. Cor. 13. cap. 6.7. except yee bee reprobates; wee are not reprobates, wee bee as reprobates; Reprobates 2. Timothie 3.8. concerning the faith. Titus 1. to euery good work reprobate. In all which places wee render it, no other then the lesser Bibles doe, nor then it selfe signifieth, so as they should rather keepe then change this translation. Piscator writing vpon this place giueth it, least I bee a reprobate, and in his notes thus what then did hee feare least hee should bee damned? No but this hee feared least by his sinnes hee should offend God, and so bee condemned. Thus farre Piscator with vs, and for vs

14. Agar in Arabia bortheth against Ierusalem Galat. 4.25 &c. for answereth vnto [...]erusalem that now is.

Read for part of the epistle the 4. Sunday in Lent. Looke before part 1. cap. 8. pag 94.95.

15. Christ was found in apparrel like a man &c. for In shape like a man Philippians 2.7.

These wordes are reade for the epistle on the sunday next be­fore Easter. All this while obserue wee that no other is brought to check our communion book, but the lesser bibles, which must it selfe be content to be iudged, as well as the translation here chal­lenged. The Apostle had a little before vsed both these words Shape and likenesse, and therefore the text varying, the translator thought good also to varie. Now wee would for our better instruction gladlie learne, what peruerting of the meaning of the holie Ghost this is, to say Christ was found in apparrel like a man? The fathers compare his manhood to a garment: Ignatius saieth of Christ that hee was clothed with a bodie sub­iect to affections as we are; Cyprian hath the like phrase; [...]. Ignat. ad Tral. epist. 2. Carnem indus­tur. Cyprian. ao idolo. vanit. [...]. deitatis Athan serm. con. Arri­an. Cum induit [...]o minem. A [...] ­bros. Athana­sius calleth the body, which Christ did take vnto him a cloke (such as a mā casts about him) of the godhead; Ambrose hath thus when he put on man he did not change the substance. The reason why they so speake:

  • 1. because apparell neither ads to nor detracts from the body, so neither is ought added to, or de­tracted from the godhead
  • 2. as apparel hath honour for the body, so the manhood of Christ for the godhead
  • 3. as a man is known by apparel so the godhead by the humanity,
  • 4. as yt garmēt changeth for ye body so the humanity & not the godhead. Vnto which allusi­on of the fathers the authors of this present translation might re­spect.

For they were learned, & did much eye what language was in vse afore their time, that if (safely) they might retame it, they would as it seemeth here they did. [...] 1. Cor. 7.31. [...]. For the word habit (which in latin interpreteth the greek word) signfieth an habit or artire or kind of raiment 2. when it is said, ye fashiō or figure of this world passeth away,P casa [...]. 26. what is it but an attire or garment which wear­eth euery day, for so the prophet calleth it Psalme 102. and the [Page 224]author to the Hebrewes cap. 1.1 [...]. as a vesture shalt thou change them. [...]. Heb. 1.12. Thirdlie shape, likenesse, &c. were words vsed imme­diatlie before, and therefore this word comming next to remem­brance, vpon these considerations was accepted of without pre­iudice to the meaning of the holie Ghost, for Christ his humanity was a garment, and his aparella garment, and in them both he truly man 4. Though yt word be not [...] which properly is apparell or a garmeut:Q. 83.9 73. Author sub Ce­r [...]l [...]n loh. lib. 11 Haimo. &c. Indumentum. Yet saint Austine and the author vpō saint John vuder Cyrils name, Haimo, Aquinas. & some of our 07 owne writers by habit vnderstand apparell: Which to say of Christ is no vutruth, for hee wore apparell like a man as his vnseamed coat sheweth, and where the word habit signifieth manie waies. S. Austin aforenamed rendereth it apparrell, as our Communion booke doth. By which name wee are to vnderstand that the word is not chauged by taking the manhod,Quo n [...]mi [...]e [...] ­po [...]tet intelligi non mutatum esse hom [...] ­n [...]s sicuts nec membra veste induta mutan­tor. Aug. Q 83 Q. 73. Humana frag [...] lita [...]s assūptor. Ill [...] suscepti [...]. no more thē the parts of our body by the raiment which wee put on. And a little after. So far forth as mens words may be sitted for ineffa­ble thinges, least God the taker of mans frailtie bee thought changed, it was chosen that this susception or taking should be called in greek [...] and in latine habit. Lastlie supposing none of all these answers might bee made, let men presse what they will to their vttermost, this testimonie of theirs fitteth not for that purpose, wherefore it is produced, namelie a peruerting of the meaning of the holy Ghost.

16. The high priest entred the holy place with strong bloud, &c. for o­ther bloud which is not his own. Heb. 9.25. Read on wednesday before Easter.

At the first view of this quotation halfe an eye might see it was an escape in the print strong put for strange. Wherfore recourse mate to the late communion book, [...] and finding it strange blood and not strong as the accusation pretendeth; wee examined the former impressiōs, in the daies of our late renowned soueraign, & in neither greater, nor lesse so manie as we light vpon, can wee find any such thing as strong put for strāge. Now that the word signifieth strange though wee might appeale to the greek dictio­naries for proofe hereof, yet wee will keepe vs within the limits of scripture and take one place in stead of manie. In the seuenth [Page 225]of the Acts it is said Abraham his séed should be soiourners in a strange land. Being therefore no error in the print, [...]. Act 7.6. nor in the signification of the word, this exception here taken may returne backe with a shame inough to the other, who hath inforced it to appeare.

17. When th [...] long, suffering of God was looked for, &c. for the long suffering of God waited. 1. Pet. 3.20.

This we read for part of the Epistle on Easter euen; Reasons why we should is continue the reading, and not vary.

  • 1. The verbe is put intransitiuely without an accusatiue ease,
  • 2. The word is actiue and passiue,
    [...] 1. Pet. 3.20 [...] dia vocis. Exemp. Constā.
    did expect or was expected.
  • 3. O­ther latin copies as that of Constance, and that of Erasmus translate it passiuely as our Communion booke hath it, and we trust they knew the force of so much Gréeke as this verbe.
  • 4. They that translate actiuely did expect must make a sup­ply of some thing else, and tell vs what it did waite or expect or looke for:
  • 5. Grant it actiuely translated did waite, or make an abode, what aduantage is herein more thē in the other, or how is the meaning of the holy Ghost furdered in this and peruerted in the other of the Communion booke.

For to this purpose it is alleadged, but to thi [...] purpose can prooue nothing.

Because it misapplieth many matters to the countenancing of errors and doubtfull matters.
1. To those children whom Herod caused to be murdred, whom the Collect there calleth Gods witnesses. Renel. 14.1.

That which Scripture proposeth in common to all Saints, and so intendeth may be vnderstood with some allusion to others and at other times. In triumph for the coronation of our gra­tious King, that Psalme or the like which concernes Dauid, Salomon his or their times, and God his speciall mercies vpon them, our Church and the Diuines thereof by application draw [Page 226]homeward to personall vse, sitting their own [...] thoughts and their auditors to the same day. The like may be thought in de­fence of our practise for reading the 14. of Reuelation which be­cause we finde it commeth nearest in respect of some allusion, though it were not the maine scope (perhaps) of the Euangelist, we vse as this day to read it publikely in solemnizing the memo­rie of those harmelesse innocents. For diuerse points in those fewe verses read at that time sort with those children.

  • 1. Vir­gins for so little ones as those may be called being two yeare olde and vnder, though we deny not more is meant in that name Virgins.
  • 2. In their mouth was found no guile.
  • 3. They are called first fruit [...] vnto God, anothe lamb, because [...]nu [...]tly vpon the daies of our Saniours birth these poore infants were first put to death.
  • 4. Origen, or one in his name among his workes a very auncient writer calleth them the first fruites of the Martyrs.
    Primitia mar­tyrum. Origen. homil. 3. in di­uersos.

To conclude, if it may not be allowed to read such Chapters in way of some correspondence though not altogether in the exactest manner, this course must be condem­ned (not in our Church alone but) in others also who in times of famine, pe [...]nce, triumphes, funerals and the like haue not a Scripture expresly for euery occasion, but come as near [...] as they can. As for example, in that memorable publike thankesgiuing vnto.Prayers and thankesgiuing for the happie desiuerance of his maiestie, &c. Nouemb. 5, in 1605. God throughout all our Churches for his mercifull discouery of the odious and execrable treason in­tended the fift of Nouember, (against the Kings highnesse our dread soueraigne, as also his dearely beloued both his other selfe the Queenes most excellent maiestie, and those louely branches of his royall body, the yoong Prince and the rest of that regall issue, with the Lords of his Maiesties most hono­rable Councell, and the choisest of our estate Ecclesiasticall, and Politicall) what other Psalmes haue we read by way of application, but the Psalme 35.68.69. for Chapter 1. Sam. 22. and part of Saint Mathew 27. for Epistle Ro­maines 13.1.2. and Gospell Actes 23? And our trust is that none will be offended, who haue cause to thanke God as deepely as our selues, for so they haue, that by Gods directi­on we make choice of such Scriptures, as may be thought [Page 227]fittest for that holy businesse. As for the clause annexed that our Collect calleth those innocents Gods Martyrs. Looke afore in this appendix.

2. The time that Christ, &c. For the time that Christ abode in the graue. 1. Pet. 3.17.

What our hot burning reprehenders would say, we can­not coniecture. For their sentence is vnperfit as you see. But this we doe the Reader to vnderstand that this Scripture is read for the Epistle on Easter euen. And wherein, or how misapplyed because read as that day we know not, specially being as it is a day of memoriall of the Passion and suffe­rings of Christ, who in that Chapter is set downe by the Apostle for an example of a holy patience and godly conten­tation.

3. To Michaell as a created Angell. Reuel. 12.7.

Looke the answere afore in the appendix.

We cannot Subscribe to the Booke of ordination as is required for those reasons. First, because it containeth in it some ma­nifest vntruths. For it affirmeth that it is euident vnto all men diligently reading holy Scriptures, or auncient Authors, that from the Apostles times, there haue beene these orders of the Ministers in the Church that is Bishops, Prusts, and Deacons.

They are set downe all three in the newe Testament, and by content of the ages following they haue beene from time to time distinguished orders of Ministers in the Church as we haue shewed afore, and might farder inlarge by more ample testimonie.

It saith that God did inspire his holy Apostles to choose Saint Ste­phen to the order of the Deacon set downe in that booke, and that Deacons then to be ordred are called to the like office, and admi­nistration.

That God did inspire his holy Apostles to choose Saint Ste­phen, Meminisse Di­acons debent quo [...]m Apo­stolos (id est) Episcopos & prapositos D [...] [...]n [...]s eligit Diaconos autem post ascensum domini Aposto­li sibs constitue runt episcopa tussus & eccle sia ministros. Cyprian. lib. 3. epistola. 9. to the order of Deacon set downe in that booke is a truth warranted by Scripture, and afterwards by the Fathers as Saint Cyprian among the rest. Deacons must remember that the Lord hath chosen Apostles (that is) Bishops and Pre­lates: But the Apostles after the ascention of the Lord ap­pointed Deacons Ministers of his Bishopricke & Church. And that they are called to the like office, and administration may appeare in this, because as they preached and baptised so like­wise doe ours. Secondly, As they ministred vpon tables for reliefe of the poore, so herein thus farre ours are seruiceable to such purposes, namely at times if neede require and other order be not taken to giue notice of such sicke and impotent, as reliefe may be more conueniently prouided for them.

Act. 6.2. The Apostles thought it too great a burden for them to giue attendance to the office of teaching, and to mannage the businesse of distribution to the poore. So that if Stephen and the rest chosen with him, were chosen to such an office, by which they were tied to both, it argueth that they were of better sufficiencie, then the Apostles, or that the Apostles would lay a burden vpon others, which they found to be too heauie for themselues.

In the Act. 6. there is no such word as that the Apostles thought it too great a burden. But this there is, that they thought it not meete or pleasing, [...]. Act 6.2. Act. 12.3. or that they tooke it not to their liking for so Act. 12. the word doth signifie. As it is not liking to an Emperor to take particular knowledge of some in­serior grieuances among his subiects to redresse them in his own person, though he haue so done, but translateth that care ouer to others, yet that no argument of his insufficiencie, as if he were vnable, but of inconueniencie that he thinks it not meete [Page 229]at some times. For it is well knowne that he hath done it here­tofore and since. Right so fareth it in this high function of the Apostles. It was not méete they intend both, but yet they were able [...] for they had done it before & did it againe after that the Dea­cons were appointed as appeareth,Act. 11.30. Act. 11. Where reliefe was carried by the hands of Paul and Barnabas, and not of the Deacons. So as it argueth not that the Deacons were of more sufficiencie then the Apostles. For though the Deacons did preach and minister to the poore, yet their preaching was not comparable to that burden of the Apostolicall calling. And therefore it is plaine that the Apostles did not lay a burden vp­on others, which themselues found too heauie for themselues. Beside the Deacons were not strictly tied to both offices at once, but as the times sorted they did apply their seuerall in­deuours.

That Stephen disputed with the Libertines, and made an Apologie for himselfe it doth appeare, but that he preached it doth no way appeare.

It doth not appeare de facto that Saint Stephen did distri­bute, yet that he did de iure we may and doe graunt: So were it not expressed that de facto he did preach, yet de iure of right he well might, for being ordained with imposition of hands, fur­nished with gift [...] of knowledge and vtterance, full of the holy Ghost and wisedome, he was no priuate person, nor so inabled but for a greater worke then onely ministring at tables. But the truth is he did preach, vnlesse because a man stands vpon the defence of Gods truth, mightily conuincing his aduersaries by Scripture, therefore it shall be saide he did not preach. Whereas euen in Sermons a man disputeth, by very forcible arguments conuinceth the gainsaicr.Act. 2.14. And Saint Peter Act. 2. his apologie there made call we it an oration, or what else, we cannot deny it was a Sermon. Vpon this sixth of the Asts now questioned, Master Gualter writeth thus.Quamnis de publicis conci [...] ­nibus. Gual [...]r. [...] Act. 6. Although nothing be spoken of his publike Sermons, yet not with­standing it is euident by the contents of the history that he had these both often, and effectuall, and very serious. [Page 230]wherefore we may see that the Deacons of the primitiue Church were not all together estranged from the mini­strie of the worde but although they were chiefly occupi­ed about the dispensation of the churches goods, neuer­thelesse they imployed their labour so farre as they might in the other ministeries of the Church, that by this meanes ac­cording to the sentence of Saint Paul, they might get vnto them­selues a good degree 1. Tim. 3.

As for that of Philips preaching and baptising at Samaria It was not the Deacon but the Apostle there named.

It was Philip the Deacon that did preach and baptise and those may be two arguments to proue so much: First, Philip the Apostle was among the Apostles at Ierusalem who were not dispersed; Aretius in Act. 7.5. but this Philip was among the disper­sed, and therefore not Philip the Apostle. Secondly, this Philip could no [...] giue the holy Ghost, and therefore Iohn and Peter are sent to the Samaritans. Hereupon Aretius concludeth it was Philip the Deacon. Gualter in Act 8. Master Gualter wri­teth thus, It was that Philip; not he that was the Apostle but he before, that was reckoned vp among the Dea­cons, &c. For although it was the Deacons part to beare the care of the common goods of the Church and of the poore notwithstanding it was withall permitted vnto them to vndertake the preaching of the Gospell, if at any time necessitie so required. And perhaps there was not so-great vse of Deacons at Ierusalem, when the Church was dis­persed with the tempest of persecution, and therefore they, which dispensed the publike goods of the Church gaue themselues wholie to the Ministrie of the word. Docuerunt et clesiam de singu lis doctrinae chri­stianae capit [...]bus purè & lynce­re Ibid, Communia A postosorum & Prophetarum. Euangelistarum, pastorum, doctorum, Prasbyterorum, Diacon [...] rum hac suerunt opera Ibid. De ratione ac forma gubernationis, pag. 510. The Centuries witnesse asmuch, that they taught the Church purely and sincerely, interpreted holy Scriptures, deuided the word aright. For these were the works common to the Apostles and Prophets, Euangelisis, Pastors, teachers, Presbiters, and [Page 231]Deacons. And the Apostle

  • 1. Tim. 3.9. requireth so much where it is their duetie to haue the mysterie of faith in a good conscience.
  • 2. In that verse 13. it is the meanes to a farder degrée.
  • 3. And getteth them great libertie in the faith. All which are not so necessarie, if the Deacons office be onely to carry the bagge and to distribute.

For thereunto so much lear­ning is not required, but faithfulnesse that he rob not the poore, but giue as there shall be occasion.

Though they did preach, it proues not that they did it by ordinarie office.

Whether by ordinarie office, or not ordinarie: doe men grant that the Deacons did preach they graunt the point in question, and what of a long time they haue heretofore denied. Ordina­rie it was to waite at the Tables while the goods of the faithfull were sold, and all held in common, but that cause ceasing, and the Christians euery one retaining the proprietie of their goods, lands, and houses, and the ciuill Magistrate prouiding other and more conuenient reliefe, we must not thinke that these men called to the offices, of Deaconship were vtterly disabled, as if there were not any vse for them in the Church.Ministrare mē sa H [...]erosolymis, dum ibi cōmu­nio erat bonor [...]̄ Act. Centur. The Dea­cons office was (say the Centuries) to minister at tables. Act. 6. as if during that time and that occasion, but not else. So that, as long, as they had to minister vnto the poore, they did forbeare that other part of their office, but when that cea­sed, then did they intend this other of preaching, and so still found themselues imployed. And therefore it may be con­cluded for a good argument, that Deacons did not onely minister vpon tables in the times of the Apostles, because there were Deacons at Philippus, at Ephesus, epist. to Timothie, Philip. 1. & in Crete as it appeareth by the Epistle to Titus. In all which places the Christians did not liue in common as they did at Ie­rusalem, that they should néed any ministration after this sort. Beside see we into the practise of the Church immediately af­ter those times whereof Scripture speaketh: Ignatius who was in the daies of the Aposties, and might know their [Page 232]mind (whose Epis are much cited by Eusebius, Athanasius, I [...]rom, Verum etiam & alies expo nas vt Dei athleta. Ignati us ad Heron: diaconum suū. Eos qui sunt in Tarsone ne neg ligas, sed assi duè visita con firmans cos in Evangelio. Id. Nibil sire Epis copis agai sacer dotesenim sunt [...] vero mins­sles sacerdotū Illot aptezant, sacra faciu [...]t, ordinant, mar nus imponunt, in vero sis mi­ [...]istras. vt Hoe rosolymis Sāct. Stephan. lacobo & prasbyteris. Idem: Iustin martyr. apol. 2. Babi [...]zandi quidem [...]ui ha­bes summus sa cerdos, quiect Epilcopus; dein­de Prasbyters & Diaconi, nō tamen sine Epis cops authorita­te propter eccle siae honorem. Tertul. lib. de baptis. Apud Diace­num exoniologesin facare delicts sus. Cyp. lib. 3. epistola 17. Solennibus adimpletis calicem Diaconus offerre [...] asentibus c [...]pit, &c. Id. serm. 5. de lapsis, St non fuerit in prasenti vel Episco puivet Prasbyter tune ipsi proferant & edant. Con. Nicen. can. 14. Quos ad pradicationis [...]ffictum elemosynarumque studium vacare congruebat. Greg. lib. 4. epist, [...]8. and Theodoret) writing to Heron the Deacon be­side his care of widdowes, orphans, and poore, commands him to attend reading, that he may not onely vnderstand it him­selfe but also expound it to others as the champion of God. And in another place. I hose which are in Tarsus doe not thou neglect, but visite them dayly confirming them in the Go­spell; Againe, Doe thou nothing without the Bishops: For they are Priests, but thou art the Minister of the priests. They baptize, doe the sacred and holy things, ordaine, lay on hands, but thou dost minister vnto them, as at Ierusa­lem Saint Stephen did to Iames and to the Presbyters. Thus farre Ignatius. Within a hundred yeeres after Christ, Iustin Martyr witnesseth that Deacons in his time did deliuer the bread and wine to the people. Tertullian some 200. yeares after. The chiefe or highest Priest which is the Bishop hath the right to baptize, next the Presbiters and Deacons, yet not without the Bishops authority for honor of the church. Cyprian who suffered some 259. yeares after Christ, writeth that the people did make confession of their fault before the Deacon. And in his sift Sermon concerning such as fell in time of persecution, it appeareth that the Deacon did offer the Cup to such, as came to communicate. Which the councell of Nice also witnesseth. If the Bishop or presbiter be not present, then let the Deacons bring forth the bread and eate, &c. Some 600 yeares after Christ, Greg. the great findeth fault in his time with some who were Deacons that they being appointed in their Deaconship did intend the tuning of their voice, where it was meere they should in­tend the office of preaching and the care of distributing the Almes. Thus we may see by the practise of the Churches in scuerall ages that Deacons did teach and preach, yea also that in the absence of the Bishops they did some other dueties before mentioned. All witnesses according in this, that they did more then barely attend vpon tables as practised in preaching [Page 233]the worde &c. that then afterward being well and thoroughlie trained therein, and hauing giuen good proofe might come for­ward to the degree of a presbiter and minister, as Bullinger, Gualter, and Heming. vpon 1. Tim. 3. ingenuously do confesse. In the discipline of Fraunce wee finde, till of late yeares, their Deacons were allowed to catechise publickely in their reformed congregations.Discip. du Prā­ce, Experpetue ec­clesia vsu. Bez [...] confesse, 5. aph [...] ris. 25. Quamuis sapè Diaconi in b [...] rebus suppleue­rint pastoris vi ces Ibid. Doctor Fulk in Act. 6.1. Maister Beza doth acknowledge in times past ex perpetuo ecclesiae vsu Deacons by a cōtinual or perpetual vse of the Church did in times past preach and pray, vnder which duties hee comprehends the administration of the sacra­ment and the blessings of the mariages, although oftentimes in these thing es they supplyed the parts of the pastor. Maister Do­ctor Fulke in the answer to the Rhemists testament deemeth not but that the Deacons ministrie was vsed to other purpo­ses as teaching, baptizing, and assisting the Apostles and other principall pastors in their spirituall charge and mi­nistrie. Anon after It is certaine by Iustinus that Deacons were vsed for the distribution of the Lords supper. And to close this point. Whereas our eye is strangely affected with that which other Churches doe rather then our owne, compare what is done by others contraritie minded, and our practise for Deacons, then will it easily appeare which of vs commeth near­est the first and primitiue times of the Apostles and Apostolicall men: ours teach, preach, and baptise so may not theirs, ours may remember the minister of releese for the poore, and doe those other duties, theirs onely collect for the poore,Corporale effe­cium non spira­tuale ministeri­um. ours is part­lie spirituall, theirs intirely a corporall office, ours are teained vp in learning applying themselues to the studie of diuinitie, and are commonly schollers, Bachilers, and maisters of art, able to dispute, and handle an argument schollerlike, theirs are lay­men, handicraftsmen tradesmen: the calling with vs is an en­trance to the other degree of the presviters, theirs is merely oe­conomicall or tiuill, and the persons vnlettred: Our Deacons take the cup of the Bishop and the minister but giue it them not, theirs reach the cuppe to the minister which is flat against Can 14. of the Nicen counce [...]. Lastly theirs is annuall and yearely and so in end they become lay men againe, which is like the complaint Optatus makes of the Donatists. Yee haue [Page 234]found Deacons, presbiters, and Bishoppes, yee haue made them Laymen. Inuenistis Di­aconos, Prasby­teros & Episco pos. fecistis Lai cos Optat. lib. 2. And therefore of the two, theirs or ours, good cause is ministred to approue rather then reproue those wortes that our Deacons are called to the like office and admini­stration vnlesse because of some changeable circumstance wee may not so write. And if so then must they bee but 7. for number: secondly they must be men immediately illumined by the holy spi­rit and no lesse measure then fulnesse of wisdome and the holy Ghost may be required of them: 3. the election of them must be by the whole multitude. 4. to make a correspondence through­out they must bee chosen after mens goods are sold, and that the proprietie of them is lost that the Deacons may take the charge. All which whole practise neither they. nor wee sollw­ing neither haue wee nor they Deacons after the example of the Apostles. Otherwise if they hold these and some other pointes changeable as in deede they are, it will appeare that our Dea­cons are likeliest to the times of the Apostles and Apostolicall men as hath beene she wed. But let vs proceede.

2. Because the Booke of ordination containeth some thing that is' against the order that God hath or­dained in his Church For.
1. It seemeth to make the Lordes supper greater then baptisme, and confirmation greater then either, by permitting baptisme vnto the Deacons, the Lords supper vnto the Priests, and confirmation to the Bishop onely.

It seemeth, and onely so seemeth. For rather the contra­rie may bee hereupon inferred, namely that the dignitie of the sa­crament tepends not on the dignitie of the person: For a Dea­con may baptise though inferior to the other. And with asmuch probabilitie it may bee argued a linnen coise is better then a veluet night-cap, because a seruient at law weareth the one, and euery ordinarie cittizen (almost) weareth the other. Or thus in the Presbiteries, the minister distributeth the bread, the elders deliuer the cup, ergo they make one part of the sacrament grea­ter then another. But of this read afore.

2. It preferreth priuate prayer before publike prayer and action.

It is false: This reproofe is sufticient, where the accusation is brought without proofe.

3. It permits the Bishoppe to order Deacons alone, requiring no other to ioyne with him in laying on of handes, which is not permitted in the ordring of the Priests.

The difference of their office allo weth a difference in the man­ner of ordination, and therefore the Bishop is alone in the first, in the other hee may take other ministers or Priests vnto him; There is no prescript commandement in scripture to the con­trarie, and therefore no such aduantage is giuen this accusation as some doe imagin.

3. Because in it some places of holie scripture are misapplied to the countenancing of errors, for.
1. Act. 6.17. is misapplyed to warrant ordination for our Deacous.

Wee answer first there are not so many verses in that cap. but 17. is put for 7. Againe, where they say that chap. in that part beginning at that verse is misapplyed, wee haue their nega­tiue without proofe. More in that point wee see not as yet to answer.

2. The Bishoppe is appointed in ordring of anie Priests or Bishoppes to vse the verie wordes Receiue the holie Ghost, which Christ our sauiour vsed at the sending forth of his Apostles.

They are thought the fittest words in the ordination of mini­sters, because of the spiritual calling & office whereunto they are disigned by the Bishop, after whose words then vsed with im­position of handes as Saint Ierom witnesseth,Ordinatio [...] solum ad impre cationem vocis, sedetiam ad impositione mi [...] pletur manaum. Mieron in cap. 58. Isain. the ordination [Page 236] is complet and finished not that the Bishoppe giueth the holy Ghost or conferreth grace for (as Saint Ambrose writeth) so is it the iudgement of our Church,Homo man [...]m imponit, & Dens largitur gratiam. Am­bros. de dignita tate sacerdot. cap. 5. man layeth on his handes, but God giueth grace. But for a more ample and full answer in this point looke before. cap. 22.

Wee cannot subscribe vnto the booke of homilies for these reasons; Be­cause it containeth sundrie erronius and doubtfull matters.
1. The Apocrypha are ordinarilie in it called holie scriptures. And the place of Tobie the 4. containing dangerous doctrine being al­ledged it is said That the holie Ghost teacheth in scripture.

This exception standeth vpon two branches. The first is handled in this appendix already before, [...] & communio pinione. Iun. de verbo Des. lib. 1. cap. 7. Rom. 6 6. [...]. Metaphora na ta ex opinione rudiorum qui quicquid per se subsistit corpore um imaginan­tur Pisca. Ibid. Loquitur in scripturis spiri­tus sanctus Cyp de Elemos. Iun. con. Bel, 1.11. and in the first part cap. 10. Pag 97. The Apocryphall are called holie scripture ac­cording to the common opinion and the receiued speech, not, but that our Church puts a manifest difference by nameing it Apocryphall. And with as great shew of argument a man might except where the Apostle calleth the power of sinne or rather sinne it selfe by name of a body Romans 6.6. taking the phrase from the opinion of the rude and simple, who imagin what soeuer hath a being that the same is a bodie or bodily sub­stance: The second branch here calleth a sentence in the 4. of To­bie a doctrine which the holy Ghost teacheth in scripture. Which manner of phrase the booke borroweth out of Saint Cy­prian. For he alledging the same quotation graceth it with this attendance: The holy Ghost speaketh in scripture. Which phrase and sentence Maister Iunius in his answer to Bellarus cap. 11. is farre from deeming to be dangerons, that hee doth not once somuch as dislike, much lesse tar it, howeuer now it please some to traduce it. As for the interpretation of the sen­tence, looke before part. 1 cap. 12. Pag 100. 103.

2. It is said that though manslaughter was committed before, yet was not the world destroied for that, but for whoredome, all the world (a few onelie excepted) was ouerflowne with water and perished.

These wordes are (in the homilie against adulterie the third part of the sermon) deltucred by way of a parentheste shewing that the displeasure of the Lord, though kindled before, because of murder &c. yet did not smoke out, nor breake forth, till the miquitie was brim-ful, then the viols of the Lord his heauy wrath were powered downe. For the scope there is of that homilie: in amplifying the hainousnes of adulterie, and the heauinesse of the pumshment, intending thereby that a latter sinne added to a former brings on iudgement, though God doe not, as he might punish, alway with the soonest. So as these wordes (the world was not destroyed for manslaughter but for whoredome) imply (not for manslaughter onely, as the alone and sole cause of that vniuersall deludge vpon the earth)

3. It exhorteth (homilie 2. of fast) after Ahabs example to turne vnfainedly to God.

Had the homilie intended what the instance affirmeth, they who penned it, did looke to the mercie of God which followed vpon Ahabs external humiliatiō and thereby intended to shame vs if wee would not turne vnto God,Video & Ahab regem martiū Ie zabel, reum [...]dololarria & sanguinis Na­bothae ventam meruisse poeni­tentia nomine. Teriul aduers. Marcio [...]. lib, 4▪ and to incourage vs if wee did, because Ahab found sauour at the Lords hand as appeareth in the historie, and as Tertullian noteth it I see that Ahab the King Iezabels husband guilty of idolatrie & the blood of Naboth, by the name of repentance obtained pardon, But the homilie though it propose this example, and their is great vse to be made of it, yet concludeth with the Niniuits and after their example, (for so it speaketh) not his example, erhorteth the people to turne vnfainedly vnto God.

4. In it the fact of Ambrose in excommnuicating the Emperour is iustified.

This historie is in the title of the right vse of the Church, where it is no farder iustified then all our writers do against the common aduersarie. Looke the Bishoppe of winchester his [Page 238]most learned answer to the Iesuits apologie &c. Iunius against Bellarmin, B. Bilson p. 3. pag. 373. Iu [...]. contro. 3 lib. 5. artic. 3. Danaus ad 3. cōtro. c. 7. pag. 547. Lubber de pap Rom. lib 9. c 6. D. Sutclin, ac pō tif, lib. 4. c, 11, pag. 393. Sitales haberemus episcopos quales Ambres, Invita D. Ambros, Erasms, Theodoret, lib, 5.7 Sozomen lib. 7. c. 24. Danęus cap. 7. Lubbert, Doctor Sutcliff and sun­drie others who all commend the good Bishoppe that hee did not sudd unely admit the Emperor to the Lords table after so great an outrage was committed. Brasmus commends them both say­ing if there were more such Bishoppes of sincerity and courage, there would be more Emperors and Kinges such as Theodo­sius. Looke the historie more at large in Theodoret his fist booke chap. 17. and Sozomen Lib. 7. cap. 24.

5. In is Iudith is said to haste a dispensation from God to vse vanitie of apparrell to ouercome the vaine eies of Gods enimtes.

In the homilie against excesse in apparel. These are the words By what meanes was Holofernes deceiued, but by the glit­tering shew of apperell which that holie woman did put on hir, not as delighting in them, but shee ware it of pure ne­cessity by Gods dispensation vsing this vanity to ouercome &c. Apparrell simplie of it selfe is not euill, vnlesse the manner of it,Iudith se. vt a­dulters place­ret ornauit quae tamen quia boc religione non a more saciebat nemo cam adul teram iudica nit. Ambros.d virgin. Iudith. 10.4.2. Reg. 10.18.25.26. Dispensations Dei pio dolo tenculantur ō­nes. Pellica. ibid. Instinctu diuino viam euanends tentanit. Pellic. or the cude of it bee euill. For if naturall beautie bee no fault, how much lesse when it is graced with commendable at­tire fitting the person and hir estate. Iudith (saith Ambrose) trimo her selfe to please an adulterer, yet hir selfe no adus­teresse, because shee did it for religion and not for lust. Yet vanitie of apparrell it is called for that shee vsually wore no such, nor took delight therein. That shee now vsod it to ouercome Gods cni­nue was no more vnlawfull in her then in Iehu, who with a sleight tooke all Baals Priests and put them to the sword, of which fact Conradus Pellican witnesseth thus much by a dis­pensation from God with 2 zealous craft they are all slaine. In the first of Samuel. Dauid before Achish dribbles vpon his beard scrabbled vpon ye wal, disfigureth himselfe as herein cōtrari­wise Iudith did grace hir selfe. Which fact of his P. Martyr though he make it no example to smitate, but peculiar to him so he ra­ther defends it then otherwise. And Pellican vpon the same place By a diuine instinct hee attempted a way for to escape. Po­meranus [Page 239]writeth thus. The Saints when there is neede fall in to these counsels they seeke them not, nor hold them to be followed. Nor must we make lawes hereupon. Sancti incidūt vbi opus est in ist a consilia nō quarunt, mec po slea ducūt ime­tanda, &c. Pomeran. Quia omnis cō trouersia non parum [...]. pendet. Pet. martyr in Iu. dic. 4. This be­fell Dauid, some other way it shal befal thee by Gods ap­pointment, if hee see it good. &c. In the 4. of the Iudges the historie of Iahel what she did to Sisera compared with the circum stances of Indith what shee did to Holofernes, will satisfie the exception here taken. For whereas all such controuersies do not a little depend vpon the circumstance of persons considering that shee was a holie, vertuous woman, deuout in praier strengh­thened by the hand of the Lord to preserve his truth and people, we haue no reason to the contrarie but we may safely iudge that God himselfe did direct hir heart to this politick stratagem: And if we make no doubt, but she might take Holofernes head from his shoulders he being the enimie of God as he was,Quadam mala male fiunt. Quad am mala bene fiunt. Optat. lib. 3. and she ina­bled by his spirit thereunto, neither need we suspect these wordes that by Gods dispensation she put on such apparrel as was to ye oppressors wantō eie, like the wedge of gold to Achans couetous eye. For any default els herein, or in any other circumstance it might be, as some things that are good bee ill don, so againe (saith Optatus) some thinges that are ill may be well done. But irell or ill, lawfull or vnlawful, in generall or particular: this we may resolutely determin, if any man shall hold it vnlawful and that in hir at that time, yet no fault to say that God who was rich in mer cie to grace and adorne hir with so many gifts of his helie spirit did gratiously dispence with some point of circumstance: which is no common rule to bee practised by anie at all aduentures. Thus much and no more is intended by the words in the homily.

6. It affirmeth that pluralitie of wiues was by especial prerogatiue suffred to the fathers of the old testament, that they might haue manie children, because euerie of them hoped and begged often­times of God in heir prayers that the blessed seede might come and bee borne of his stoke and kindred.

A special prerogatiue &c. that is howsoeuer then done, yet noe warrant for our times (though some haue so thought) [Page 240]to doe the like, and to this purpose the homilie atreth which thinges wee see plainely to bee forbidden vs by the law of God, and are now repugnant to all publike honestie, These and such like in Gods booke (good people) are not written that wee should, or may doe the like following their exam­ples, or that wee ought to thinke that God did allow eue­ry of these thinges in those men. In all which coherence of this argument not a worde that deserueth other censures then all the religious learned of former times haue thought iustifiable whose iudgement in this question wee referre the reader to, at large before cap. 24. Pag. 73.74 &c.

7. It there affirmeth that Euery concubin is a lawfull wife.

Those wordes are in that booke (as in this place) reliuered by way of obiection from such, as are offended at some places of scripture. And thus farreit may bee graunted for a true speech as it meaneth not now shee is or was in the first institution of mariage, but a lawfull wife in that construction which the scrip­ture maketh of that age when diuerse holie men had more then one wife at a time. So as this worde (is) must bee vnderstood not for this present age as if now, but is spoken historicallie what sometimes it once was by [...] figure that puts a present tence for the time past. A very vsuall thing in a matter of relation, speci­allie being in forme of an obiection as this here mentioned, and the answere in that Homilie doth at large expresse.

8. It affirmeth that Aconcubin is an honest name.

True after the phrase of scripture, for so it is added withall, in relation to those times whereof mention is there made.Ancillt vnita viro absque scriptura (id ell contractu) et sponsalibus, ve­ratamen vxor in sacris literis vt palam est de Celura quodicitur vxor. Gen. 25. t. Pagnin. in Thesau. Pet, mar, Iude, [...]. &. 2. Sam. 5 [...]. For it vnderstandeth by that name such a one as was coupled to a man without serip or scroul, that is to say without contract or bridall, yet a verie wise in scripture, as it is manifest of Cetura who is [Page 241]called a wise, Gen 25.1. and 1. Chron. 1.32. a Concubine not implying h [...]reby that shamefull name of harlot, strumpet, &c. which are names of dishonestie and disgrace, but noting onely a difference in right of possession or inheritance. Otherwise in the case of legitimation no difference at all. After all these orderly, disorderly, howsoeuer handled as we may sée a few Psalmes and Collects more following are put to by others, as if men would neuer make an end of wrangling.

Psal. 28.8.

He is the wholesome defence of his annointed, &c. For he is the strength of the deliuerances of his annointed.

The lesser Bibles follow the Hebrew phrase: our Commu­nion booke respects our owne language, and whether of them we take vnto, the sense is all one. For what is the strength of the deliuerances, but as our English hath a wholesome de­fence, yea the strength of saluations which Tremellius calleth salutare robur a wholesome strength. But these points are not so fit for a vulgar vnderstanding, neither doe they concerne eue­ry meane capacitie. Sufficient it is for the people, if they rightly apprehend the true sense which either translation sufficiently de­ltuereth.

Psal. 37.38.

As for the transgressors they shall perish together, and the end of the vngodly is, they shall be rooted out at the last, &c. For transgressors shall be destroyed, and the end of the wicked shall be cut off.

His spéech that said He could not away with men too di­ligent may well be vsed at this time.Od [...] ni [...] in [...] di­ligentes. For it séemeth same haue too much saisure, that can bestow prines thus idlie in reproouing where is no iust cause at all. For if one translation be true,Defect [...]res per [...] di pariter finē improborum excinds. Trems. Transgressores delebuntur, sim [...] impioru [...] exeindetur, id est, impii tandem exemde [...] ­tur, Moller. how is not the other? We intreate thée good Reader marke them bath well, and then speake thy mi [...]d [...].

Psal. 68.16.

Why hoppe yee so yee high hils [...] &c. For why cast yee your selues downe.

Nusuam nisi hoc in locoscrip tura vsurpat [...] [...]deo difficile est audicane de pro prietate hutus verbs. Moller. In re obscurase quor commanē doct [...]orum in­ter retum sen­tentiam qui verbo subsilien­d [...] aut exilien­d [...] reddiderunt. Ibid. Quasi diceret. Quid superistis ant effert [...]s vos vestracelsitudine? Nihil omnia [...]lla ornamenta vestra si ad Ston comparentur. Ibid. It is hard to iudge of the proprietie of this word here vsed, because it is onely in this place, and no where else. The Gréeke hath what thinke yee? Saint Ierom takes the word [...] to contend. R. Moses & Salomon Hadarsan, to lye in waite. Others coniecture otherwise but our translators doe herein as Mollerus writeth he did. In an obscure point I follow the common sentence of the learneder interpre­ters, who render it by the word to Leap, Skip, or hop. But busie must haue a band, or else they will neuer let a thing alone when it is well. The Prophet vnder the name of Basan &c. implieth the brauerie of the wicked, as if the would say. Why are yee proud, or why lift yee vp your selues so high? All your trim ornaments, and glorie, when they are at the best are nothing to Sion which is Gods hill.

Ibid. Vers. 27.

Giue thanks O Israell vnto God the Lord in the congregations from the ground of the hart, &c. For praise yee God in the assemblies and the Lord; yee that are of the fountaine of Israell.

In deede the lesser Bibles haue it thus: wherein as they follow some learned men, so the Communion booke hath di­uerse, whom it followeth.Hoc de corde ex ponunt, qui [...] sesmus ficlas laudes qua tan tum in labiis personant corā Deo maledictas esse. Caluin. There are (saith Master Caluin) that expound this of the heart, because we know that fained thanks, which sound onely in (or) from the lips are accursed. Of which doctrine he maketh this profitable vse, namely, that our thanksgiuing must be from the hart, hartie and vnfained, else they are an abhomination to the Lord. 2. The word it selfe signifying a Well or decpe ground (which we vse to dig vp) may haue reference to the heart which is a fauntaine or deepe Well whence good or euill springeth: here in this place good because thanksgiuing from the ground of the hart. If [Page 244]any shall say the word heart is more then is in the originall, so is the supply which the lesser Bibles make, when they adde (yee that are.) For in the originall these words are not. But vsuall it is, neither can we otherwise choose in translating, but make supply for better explication of that, which else we could not make tolerable English: And the construction in this place so made ministreth not any doctrine, but what is holsome and good in the iudgement of godly well aduised.

Psal. 75.3.

When I receaue the congregation I shall iudge accor­ding vnto right, &c. For when I shall take a conuenient time.

Vterque sensus non male qua­drat vocabulū [...] interpretari possumus vel [...] tum ipsum vel tempus const [...] tutum. Calusn. Moller. Postquam po­pulus israeliti­cus coeperit me agnoscere suum regem seque mihi adiungere. Nam quamuis à Sam. vngereturtamen man­sit id Hebron donce omnes tribusse con [...]ungerent. &c. Moller.Whether of these interpretations we follow no danger at all. The word beareth both significations namely a congre­gation and a conuenient time. When I receiue the congre­gation (that is) when the people of Israell shall ioyne them­selues vnto me and follow my directions. For though he were annointed of Samuel yet he stayed in Hebron seuen yeares till all the Tribes did resort and ioyne themselues vnto him. And therefore the word bearing it, the sense also agreeable, what meane our brethren to be offended thereat? But an euill minde hath an cuill meaning.

Psalme 76.5.

The proud are robbed, they haue slept, and all the men whose handes were mighty haue found nothing &c. for The stout harted are spoiled, they haue slepte their sleepe, and all the men of strength haue not found their handes

Nihil [...] magis ad puguandum idones, quam s [...] murs la & [...] cata fuissent ip for [...]i [...]s [...] Moller.Both these driue to one end, implying the e [...]ies were no more f [...]t to battle, then if their handes had beene lame or cut off. The Psalter in the Communion booke taketh helpe from the Gréeke which is not amisse sometimes, for the Apostles haue so done otherwhiles, citing thence as they finde the translation rather then the originall it selfe.

Psal 93.1.

The Lord is King, and hath put on glorious apparell, the Lord hath put on his apparell, and girded himselfe with strength, &c. For the Lord raigneth, and is clothed with Ma­ [...]stie. The Lord is clothed and girded with power.

No difference but onely in the words and number of sylla­bles. The Communion booke saith, The Lord is King. The Heb. saith. the Lord raigneth. Are not both these twins of one signification? The Communion booke saith, He hath put on glorious apparell. The Hebrew. He is clothed with matestie? What odds?Habere in cer pore san [...]uin̄ & non erubes­cere. August. Introducit eū tanquam ind u tum regio & splendido vests tu. Moller. Are they not both to one and the same purpose? Surcly we may maruell, as Saint Austin said of the Donatists that men haue blood in their body and blush not. In both translations (as the true mcaning of the place is) the Prophet bringeth in God as clothed with roiall and glorious apparell. And therefore exception bcing taken here without any shew at all no farder answere néedeth at this time.

Psal. 119.21.

Thou hast rebuked the proud, &c. For thou hast de­strored the proud.

The word in many places of Scripture signifieth both, and though happily as Master Caluin thinks the word destroy be a fitter word yet in effect & substance the matter (he saith) is not great. Aptius perden­d [...] verbum quā quam ad sum mam rei parū refert. Caluir. Quid hoc nisi minutias con­sectar [...]. Dan. cō Bellarmin. It is littie materiall whether we take. And yet so little materiall, as it is very materiall we hold it that men obserue with vs whether Danaeus his words of Bellarmin vp­on like occasion proue not true. What is this but to make hue and cry after euery trifle.

Psal. 119.122.

Make thy seruant to delight in that which is good, &c. For answere for thy seruant.

H [...] membrum variè reddun [...] interpretes, Mo [...]er.This branch interpreters expound diuersly. The Gréeke is, Accept of thy seruant: Others as our lesser Bibles haue Answer for, &c. Iustinianus renders it. Let it be sweete vnto thy ser­uant. [Page 245]Musculus, Delight or make thy seruant to delight: Muscu!. (Acti­uè) oblectta ser­uum tuum. Fac ut bono ob­lectetur. Pag [...] nin. Du ce fac seru [...] Munst. Pagain. Make thy seruant to delight. The reason here of may be as mollerus giueth because they read [...] for [...], and the Chaldee as Munster interpreteth Make that, which is good become sweete, which is the same in sense, with this place make thy seruant to delight. And in diuerse other places the word yeesdeth the like signification: needelesse therefore we may well reckon their paines that will prooue this translation contrarie to truth.

In a praier before Baptisme it is said. That by Baptisme of his wel­beloued Sonne, He did sanctifie the flood Iordan and all other waters to the mysticall washing away of sinne. This is to be re­prooued because not found in the word of God.

Not expresly found in so many syllables, yet the same in effect, namely, that God in submitting his Sonne to be Bap­tized in Iordan by Iohn Baptist hath manifestly made knowne that the Element of water, whether in Iordan, or in any other fountaine, or riuer may at the appointment of a lawfull Mi­nister be set apart from his common vse to be a visible signe or Sacrament of Baptisme to represent and seale vp the inward, spirituall, and misticall washing away of sinnes by the blood of Christ. So any riuer or water is sanctiffed, &c. As the Eunuch said to Philip. See here is water what doth let me to be baptized? Act. 8.36. Caro Christ [...] mūditias aquit tradidit. Tert. de pudicitia c. 6 De sancto san­ctificata natura aquarum. Id. de. bapt [...]s. Nulla distinct [...] est mari, quis an stag [...], flu­mine an fonte, lacu, an alueo diluat [...]r: Nec quicquā resert inter eos quos Iohaunes in Iordane, & quos Petrus in Tyberi­tin [...] it, Ibid▪ Non [...]lle necessitatem babuit abluend [...], sed per [...]llum in aquis abluttouis nostr [...] ­erat sanstisteanda purgaito, Hilar, in Math. Can. 2. Hereunto the Fathers agree in their seuerall writings. Ter­tullian The flesh of Christ gaue cleannesse to the waters. Againe, The nature of the waters was sanctified by the ho­ly one. Anone after more plainly. No difference now whether one be baptized in the Sea, or in a poole, in a riuer or in a fountaine, in a lake, or in a brooke, nor it skilleth not, twixt those whom Iohn baptized in Iordan and those whom Peter baptized in Tybris. Hilarie vpon Saint Mathew: Christ had no neede to be baptized, but by him in the wa­ters of our baptisme was the purgation to be sanctified. [Page 246]Optatus: Christicaro ip so Iordane sanctior inuenitur, vt magis aqua [...]sa descensu suo mund [...]ueri [...] quam ipsa mun data sit. Optat. lib. 1. D [...]scendis in a­quam non qu [...]a erat quod in Deo mūdaretur sed &c ad my steria initianda & ordinanda & implend a bapts smatis lo­cusest, &c. Optat, lib. 4. Non tam mun d [...]stus est laua­cro quam laua­crosuo vniuer sas aquas mun­dau [...]t. Hieron. aduers. Lucife­r [...]anos. Iordanis Aquā sanctificans Id. in Math. c. 3. In lordanis vndis aquas ad reparationem humani generis sub baptismo consecrauit. In Fpiphau ser. Dom. August. O [...]nsbus Aquis benedictionem dedit. Ibid. Mundare cup [...]ens aquas qua abluta per carnem esus peccats vt [...]que nesciam baptis [...]s ius i [...] duerent. Bed. in Lucan. 3. lib. 1. The flesh of Christ is found more holy then Iordan it selfe, that it hath clensed the water by descending into it, rather then that it is clensed it selfe. Againe, in his fourth booke, Christ descended into the water not because there was any thing to be clensed in God, but &c. He was washed to initiat and ordaine and fulfill the myste­ries of baptisme, &c. Saint Ierom writeth thus. Christ was not so much clensed with the lauer, as by his lauer he clensed all waters. Againe, in his Commentarie vppon Saint Mathew, Christ sanctifying the waters of Iordan. Saint Austin in many places hath the like. Christ by Bap­tisme in the waters of Iordan consecrated the waters to the repairing of mankinde. Againe, He gaue all waters a bles­sing when he descended into Iordan by his onely singular power. Venerable Beda vpon Saint Luke, The Lord was baptized not desiring himselfe to be clensed, but clen­sing the waters themselues, which being washed by his flesh ignorant of sinne might put vpon them the right of baptisme. Many other like sentences all witnesses of this phrase here in vse with our Communion booke, and more if more neede, are to be found in part. 1. cap. 31. pag. 186. 187. 188. &c. Whereunto we referre the Reader for sa­tisfaction in this doubt.

On the 26. of August the storie of Bell and the Dragon is appoin­ted to be read, where it is said that Dan [...]el was sixe daies in the Lions den. And in the Canonicall storie it is said, He was but one night.

They are seuerall histories, and haue relation to diuerse times. For in the prophecie of Daniel he was cast into the den, because he prayed vnto his God contrarie to the Kings commandement, and then as it seemeth he continued but one night, because it is said. cap. 6.19. The King arose early in the morning and went in all hast vnto the Lyons den, but in the historie of Bel and the Dragon it is said he first kil­led [Page 247]the Dragon which was worshipt for God, whereat the people much incensed did importune the King to punish him, and then was he cast into the Lions den, where for six daies he con­tinued.

On the seuenth of Nouember the 24. of Ecclesiasticus is read where the wisedome of the father is alleadged to speake of God the Father, videlicet, which hath created me from the beginning and before the world was.

For a more full declaration of this place looke vnto the first part of our answere printed at Oxford. And if men will needes inforce these words to be meant of God the sonne which is the wisedome of the Father that he is created, then must they withall know that to Create is not alway taken for to bring forth in time of no preexisting substance, as the heauens and earth were created, for so the Sonne of God is not, but it signifieth otherwhiles to beget as appeareth in diuerse places we haue noted in Ecclesiasticus, and as the Psalme speakes 102.18. the people which shall be created shall praise the Lord: [...]. Psal 101 alias 102.18 that is to say, as some others well render it. The people which 02 shall be begotten, &c. But looke part. 1. cap. 15. pag. 111. 112. 113. &c.

On the 18. of Nouember the 48. of Ecclesiasticus is read, where it is said of Elias, That he was appointed to reprooue in due sea­son, any to pacifie the wrath of the Lord his iudgement before it kindled, and to turne the heart of the Fathers vnto the children, and to set vp the Tribes of Israel.

These words beare a safe interpretation giuen by Malachie, cap. 3.1. by the Angell Luke 1.17. by our Sauiour, Math. 11.14. cap. 17.10.11.12.13. Marke 9.11. interpreting it of Iohn Baptist, and so may we well vnderstand the Author in this commendation giuen of Elia, because though not Elia the Thes­bite in person yet Elia presigured namely Iohn Baptist, who was Elia in spirit and power, & did all that is there mentioned. Looke Drusius his annotations vpon the place.

In the Epistle appointed to be read the second Sunday after the Epis phame taken cut of the 12. ver. 11. to the Rom. is read this jentence. Apply your selues to the time. These words are not in the text. Beside they warrant men to fashion themselues to the time, and to temporize, whereas the Apostle before had dehorted men, that they should not fashion themselues like vnto the world.

In the Greeke copies there are that read this word (Time) others that read the Lord, [...] vol [...]. Fuisse in Graeco rum Codicibus [...]. which diuersitie proceedeth from the letters abridged. Our vulgar English reading; Apply your selues to the time hath (as Saint Ambrose was informed) diuerse Greeke copies witnessing the same. And the ordinarie glosse hath the like. Among our late writers Erasmus, Melancthon, Bucer, Bullinger, Hemingius, Chitraeus, Spangenbergius, and Caluin interpret it of the time, diuerse of them noting by coherence of the words in the same verse. Not slothfull to doe seruice, seruent in spirit, this seruencie with limitation: name­ly that our zeale be seasonable, accordingly as occasion is of­fred, fastning vpon all opportmities, not lither, nor slothfull to doe good,Ephes. 5.16. 1. Cor. 7.31. [...] Roma. 13.11. Fe [...]. S. [...]. and as the Apostle hath in another place, Redeeming the time, Ephes. 5.16. and 1. Cor. 7. but specially Rom. 13.11. and that considering the seasons, sorting our thoughts and affections as the times shall fail out, knowing as the Preacher speaketh there is a time and season for euery purpose, and come what may come taking all things in good part: Reioycing in hope that howsoeuer it be ill now, it will not last alway, mourning with them that mourne, reioycing with them that reioyce for these the Apostle there mentioneth in that Chap­ter) which is not carnally to temporize. and dissemblingly to fashion our selues to the world, but wisely to forecast all houres and seasons,Occa [...]io [...]e [...]n ob­seruare & in tentos in e [...]n, esse esolent [...]er ut, obseruare her is, etc Bucer. and to law hold of them with the soonest. and there­fore to watch at an inch, and to glue continuall attendance as the eyes of a handmaid wait vpon her mistresse. Such setuice we must doe, and thus we must apply our selues to the time. But were no such godly construction to be made, which the place it selfe in coherence with verses before and after, and [Page 249]other scriptures well beare, and the aforenamed interpreters doe approue, yet wee take it no such error, as can indanger the truth. Daneus against Bellar. graunting it a fault vpon supposall of the likenesse of the letters (serue the time for serue the Lord) yet denieth that it is any error in the substance of faith, Non in ipsaser pturae [...] & fidel doctri­na. Dan. cont. Bel. de verb. lib. 1, cap. 7. Literarum hu­iusmodi muta­tio nullum praiudicium aut mentis erreram gignit, aut duqitationem de verit te doctrinae animis affert. Ibid, ad­ding this withall. Such a change of letters begetteth no pre­iudice, nor error of mind, nor iust occasion to doubt of the truth of doctrine. Being so, what reason haue our brethren to make their furious inuectiues against this and the like constru­ction which this Epistle purposeth, and wee doe follow?

On Saint Thomas day the Collect hath these wordes (that our faith in thy sight neuer bee reproued) which are not warrantable nor in any case to bee allowed

These are the wordes of that prayer. Almighty and euer­liuing God which for more confirmation of the faith did­dest iufter the holy Apostle Thomas to be doubtfull in thy sonnes resurrection, graunt vs so perfectlie and without all doubt to beleeue in thy sonne Iesus Christ, that our faith in thy sight neuer bee reproued. Heare vs O Father &c. Where warned by the example of the Apostle Thomas, and find­ing the grace giuen him not sufficient, suspecting our owne weak­nesse, wee desire the Lord to graunt vs a greater measure and therefore since the faith hee had was reproued, wee begge of the Lord that ours may not bee reproued, that is so reproued Which prayer in effect is this. That wee fall not into that dangerous estate of incredulitie, as to doubt of our sauiour his resurrection: it being confirmed vnto vs by sufficient witnesses, and wee in­structed in it of a long time. For this was Thomas the Apostle his case. The Disciples worthie of credit, not one but manie told him vpon their credit, and good warrant that they had seen him and this they did manie dayes. Yet he neither did, nor would beleeue. So necessarie a point so throughly confirmed hee stag­gerd in, which if wee shall doe the like, it is asmuch as if wee should ouerthrow the principle articles of our faith. For it Christ [Page 250]bee not risen, then is hee not ascended into heauen, nor sitteth at the right hand of the father, then our preaching is in vaine, and wee are yet in our sinnes, and of all men, a christian is most miserable. And therefore great reason to remember this clause implying so many fruitfull and profitable requests as it doth to God 0213 0 on our behalfe. For inasmuch as there are others, who neuer saw him, Ioh. 20.29. and their estate it is our sauiour pronounceth bles­sed, it being lawfull as it is to pray that wee bee found in their number, then lawfull also wee may thinke it to pray that our faith bee neuer reproued so as the Apostle his saith was: Not that our faith can for any worthinesse deserue, but that it may bee bettred,Non subiectiuè sed obiectiuè not in respect of it selfe, for it is like the field, where the enuious man hath sowne tares, but in regarde of the obiect which is the merit of Christ, which iustifieth, sau­eth &c. and so is not reproued in the sight of God

On the day of the conuersion of Paul these words of the Collect are iust­lie to bee taxed. God which hast taught all the world through the preaching of the blessed Apostle Saint Paul.

That the Apostles preached in diuerse places Eusebius witnesseth out of Origen, Euseb. lib. 3. c. 1, as of Thomas in Parthia, of Andrew in Scithia, of Iohn in Asia others record of others as Gildas of Ioseph of Arimathea sent by Philip the Apostle out of France into our countrie in the dayes of Tiberius: Gildas Niceph. lib. 2. cap. 4. Nicephorus witnesseth that Simon Zelotes came to preach here: Auentinus writeth that Lu­cius (Saint Paul his companion) came into Germanie. Auentin, in hi­stor, Bosorum, Theodor de Gracorū affectibus. The­odoret mentioneth that Saint Paul preached here. But how­soeuer histories may varie in this point, yet no aduantage can bee taken against these wordes in the Collect of Paul his preach­ing to all the world. In which kinde of speech manie things may be fruitfullie obserued. As first he preached by his pen, to some by his voice to some & by both to others, many he spake to in his own per sō, whē he was aliue, & euen now speaketh to, so oft as his epistles are read in our Churches. For as tumb Zacharie beckning for writing tables did speake because hee writ, so speaketh Saint Paul at this day euen by and in those his holie writinges which are read dayly in our eares.Luc. 1.63. For the bookes which wee write concerning the doctrine of Christ may be called our preaching as a reuerend leatned man of our times well noteth in his preface be [Page 251]fore his booke of idolatrie. I preach the Gospel (saieth hee) with my hand and writing. Eudagelize m [...] nu et scriptione. Doctor Rainol praefat. Ergo horum offe ciū fuit scriptis cōmittere totà Euangelis sum mā & eam per scripta ōnthus in finem vsque­mundi praedican re. zanch. desa cra scriptura. [...] Rom: 10.18. 1. Cor. 9.1. [...] Rom. 1:8, 1: Thes. 5, 27. Colos, 4.16, Rom. 11.13. c. 15.16 Golos, 2.8. 1. Tim. 2.7. 2. Tim. 2.12. Rom. 11.12. And Zanchius writeth thus of the A­postles. It was their office to preach to the end of the world. But this they could not do by word of mouth for they must die. Therefore it was their office to commit to writing the whole summe of the Gospel, & so by their writings to preach it vnto all, vntil the end of the world. In which sense if Saint Paul his preaching be vnderstood, it may easily appeare that God hath taught all the world by Pauls preaching. Againe since the preaching of the Apostles is gon into all the world Rom. 10. what scripture letteth but that Pauls voice & preaching may bee said to come into all the world. For was hee not an Apostle, had he not seen the Lord Iesus &c. But if we vnderstand Pauls preaching for what he himselfe did write, suppose wée that his epistles 0 had come onely to the Romaines, yet their faith being Rom. 1.8. famous throughout the whole world, neeeds must also Pauls preaching bee known throughout the world: how much more when his Epistles were read in other Churches Thessal. 5. and Collos. 4.16. notwithstanding if all this satisfie not, but that wee must vn­derstand 02 these words of Pauls preaching by worde of mouth, yet herein is a manifest truth according to scriptures, because he was a teacher of the Gentiles Rom 11.13. and 15.16. Galat. 2.8. 02 1. Tim. 2.7.2. Tim. 1.11. who are Rom 11. called by ye name of the world where it is said. If the fall of them bee the riches of the world, and the diminishing of them bee the riches of the Gen­tiles &c. how much more may it he presumed for a truth that God taught all the world by Pauls preaching, all the world consisting of Jew & Gentile, to both which he preached at seueral times, frō Ierusalem and round about vnto, Illy ricum Rom. 15.19. whose in­habitants Volateran calleth Slauomans. Al his seueral [...]ournies & lobors in the Gospel were tedious to remember. at Damascus, Rom, 15, 19. Volateran. Geograp, lib. 8. Act. 9, 20. Act. 13, 5.15. Ierusalem, at Salamin at Antioch in Pisidia, at Ieenrum c. 14.1 at Thefsalonica c. 17.6. at Corinth. 18.1. at Ephes. v. 19. at Listra cap. 14.6. at Berea cap. 17.10. at Athens v. 15. at Rome. 28.23. in Galatia and Phrygia and many other places.1. Cor, 9, 20. To the Iewes hee became a Iewe 1. Cor. 9.20. to win the Iewes and to the Gentiles yea euen to all hee became all, towinne some. For hee had the care of all Churches 2. Cor. 11.28. vpon which [Page 252]place Saint Chrisostom noteth hee had the care not of one house but of cities and people,Non vaius do mus sedciust atū ac populorum, & pentium ac totius orbis Chrisost. homil. 25. Act. 9.15.22.14. [...] cap. 17.6. and Gentiles and of the whole world And if all this content not, wee referre our selues to the words of Christ touching Paul spoken vnto Ananias. Hee is a chosen ve­sell vnto niee to beare my name before the Gentiles and Kings and the children of Israel; and to the commission by Ananias vnto Paul. The God of our fathers hath appointed &c. For thon shalt bee his witnesse vnto all men of the thinges, which thou hast seene and heard, and lastly wee referre our selues to Paul his enimies who Act. 17. charge him to bee a subuerter of the world. In all which places both this 17. chapter of the world & that 9. of Paul his bearing Christ his name before Gentiles and Kinges and the children of Israel, as also the 22 that hee should bee a witnesse vnto all men must bee vnderstood concerning all the kindes of singulars, Non de singulis gendrum. sed de generibus sin gulorum. Rer oppositions totius munde cū Iudaea gente sinibusque com­paratio. Iun­de pontif. Rom lib. 3. cap 4.9. De orbe non to­to in quantita­te seu vuiuersa li [...]sed to to in mo do siue vt vocat communi thid. [...] Luc. 2.1. Synechdoche ins [...]egr [...] hyperbole­ca. Pascat. Ibid. Doctor Am­brosan Luc. and not concerning all the singulars of e­uerie kinde. and this all the worlde is as scripture taketh it a comparison by opposition to Iurie, Samaria and Galilie where our sauiour trauelled. So as these words (God taught al the world by the preaching of Saint Paul) are meant not the whole vni­uersall world and euery part or parcell thereof but of a great part of the world, as Maister Iunius vpon some other occasion noteth touching this worde. And that edict in Saint Luke chap. 20 of Cesars taxing the whole world. Farderp rorteth, where the learned oblcrue it is a grace of speach amplyfying with the most. For otherwise the Goths, Armenians, and Indians were not subiect vnto Augustus as Saint Ambrose and Suetonius doe witnesse. Such a figure is it which the Pharisies vse in the 12. of Saint Iohn that the world went after Christ. But in a worde to cut off all controuersie and to summe vppe all for this point. As the whole world was tared that is to say the Romaine worlde and so much as was subiect to that gouernment, so it may be wel thought that God taught al the worlde by Pauls preaching that is al the worlde which was then christian, and at that time had receiued the Gospel.

On Saint Bartholomew day in the Collect: men and weos men pray they may become preachers.

A mere cauil whereunto as Saint Austin speaks in another;Talibus malis magis debentur prolixi gemitus quam prolixi li­bri. August. large sighs are fitter; rathe [...] then large answers. The Collect is thus. O almighty and euerlasting God, which hast giuen grace to thine Apostle▪ Bartholomew truely to beleeue & to preach thy worde, graunt wee beseech thee vnto thy Church both to loue that which hee beleued and to preach that which he taught. Here is no one sillable of mē or weomen, vnlesse because the Church consisteth of such versons, therefore men will conclude that their office is to preacn as well as to be­leeue. Which is no better argument then a fallacy ofil compounding what is welldistinguished; as if one would dispute to like pur pose. Two & three are euen and odde but fiue are 2. and 3. Polan' dialect. pag. 210. ergo fiue are euen and odde. For so is their manner of rea­soning. The Church doth beleeue and preach? But men and weomen are the Church, ergo men and weomen doe belceue and preach. Wherefore to draw neerer to the point wee make this direct answer. The word (Church) is taken either collectiuely, for the whole companie of the faithfulconsidered as a body mistical, or distributiuely, for seuerall members. Collectiuely the Church among other dueties which shee performeth of witnessing, Testis Interpres. Prace: in­terpreting, discerning the voice of hir beloued from others; this also is a part of her office to preach, publish, and make known his minde and to that ende shee begs of God his grace that shee may like wise doe it. Distributiuely this worde (Church) is taken for the faithfull, some of one sort, some of another. In which sense the (Church) prayeth that euery one in their place doe what apertaineth to them, the ministers (namely) to preach, the faithfull both minister and people to beleeue. Secondlie the worde (preach) may bee taken at large for the constant open confession of the truth with our mouth what wee doe beleeue with the heart vnto saluation, expressing in our life and conuer­sation the power of godlinesse, and telling vnto others what great thinges the Lord hath done for our soules which was his case Marke 5.20. who did publish and preach Luke 8.39. [...] Marc 5.20 Luc. 8.39. what great things God had done for him, yet this mā after wards dispossessed of the deuill was no such preacher, as we now strictly interpret a man of yt function, but one that did magnifie the won­drous [Page 254]works of God, which is the case of euery good Christian both to doe and craue of the Lord that they may doe with all thankfulnesse. Thus whither way soeuer wee take it, and one of these it must needs be this praier cannot be thought scandalous.

On the 19. Sunday after Trimitie the Epistle Ephesians 4.19. Because of the blindnesse of their hearts, which being past repentance &c. for being past feeling.

[...] the word is. Where (feeling) is the same that re­pentance is, and both translations standing, the one in the lesser Bibles, the other in the communion book may minister a helping hand each to other. For no doubt a man that hath done forrowing, or greening for his sin committed,Nonindolentes, sed dedolentes. [...]. Aliudest pecca recum sensu ac dolere conscien­tiae et aliud pec care sine vlloco scientiae morsu. Muscul. Conscientia stu pida & insensa ta. ibid. Aegrè sperars potest poenitenti am aliquando locum in cius­mode peccatore i [...]uenturam. Ibid. that man hath done repenting. The Apostle saieth not [...] men without feeling, but [...] (or as some copies had, which the vulgar latin and yt Syriack follow) [...] out of hope, for euer repenting and forrowing truly for their sinnes because of the hardnesse of heart, which is impenitencie or as Saint Paul hath a heart that cannot repent, where he coupleth hardnesse of heart withall, as if past repentance, then past feeling, and if past feeling then past re­pentance. And Musculus vpon this 4. to the Ephes. It it one thing to sinne with feeling and griefe of conscience, another thing to sinne without remorse and griefe or feeling, where is a feeling, and forrow for sin there is some placefor repentance, but where the conscience is become stupid, dull and blockish, that albeit sinne bee committed, there is no compunction nor pricking in the heart, there it can vardly bee euer hoped that repentance will finde place in such a sinner. This there­fore past repentance here signifieth not, as if sometimes such a sinner did euer truely and vnfeinedlie before repent, more then that hee had anie true feeling, and sorrowe of heart for sinne, but this it implyeth, that such a one yeeldeth small hope of euer comming to a true feeling, and repentance of his life past because his heart is hardned, and cannot repent, or as the Apostle in another place termeth it, hee hath a cauterized and seared conscience.

On the 25. sunday after Trinitie stir vp wee beseech the O Lord the wils of thy faithfull people, that they plenteously bringing forth the fruites of good works may of thee be plenteouslie rewarded through Iesus Christ our Lord. Here a rewarde is asked in recompence of good workes.

A reward is promised and therefore may be craued not of me­rit but of mercy.Pro. 19.17. Retributionem dates. 2. Cor. 9.6. Quisquis semen tem facit bac spe facere com­probatur, vt pl [...] ra accip [...]at, quā sulcis commen­dat, Marlor. Ibid. Neque enim tantum in Cals remuner atur Deus benefie en­tiam fideliu [...] sedetiam in hoc mundo. Ibid. Quinullius in­digens est Deus in Cals remuner atur Deus benefie en­tiam fideliu [...] sedetiam in hoc mundo. Ibid. Quinullius in­digens est Deus in Cals remuner atur Deus benefie en­tiam fideliu [...] sedetiam in hoc mundo. Ibid. Quinullius in­digens est Deus in seassumit bo nas operationes nostras, ad hoc vt praste [...] nobis retributionem bono [...] umsuorum operum. Iren. lib. 4. c. 34. Deus coronat dona sua innobis August. Debitorem se secit non acciptendo sed promittendo, Nō es dic redde quod accepests, sed redde quod promisists. Aug For hee that hath mercy vpon the poore lendeth vnto the Lord, and the Lord will recompence him that which he hath giuen Prouerbes 19, Accordingly hereunto is that 2. Corinth 9. hee that soweth sparingly, shall reape sparingly, and hee that soweth liberallie shall reape liberally. It is euery mans case Sar­cerius noteth in Marlor at that whosoeuer soweth seede, he doth it in this hope to receiue more then hee commendeth vnto the fur rowes. Anon after. This haruest must bee expounded of the spirituall rewarde of eternall life as well as of earthly blessings. For God doth not onely in heauen rewarde the liberalitie of the faithfull but also in this worlde. For godlinesse hath the promises of this life and of the life to come. So as being the Lord his will that they which sow plentifullie should reape plenteously, wee may well pray, that the Lord will make good this gratious promise. And therefore no matter of iust dislike. God who wanteth nothing of ours (saieth Ireneus) takes vpon him our good working and al to make good vnto vs the retribution of his owne workes. And God (saieth Austin) hath made himselfe a debter, not in taking but in promising: Say not to God. Giue what thou hast receiued, but returne what thou hast promised.

Farder wee are not to wade at this present. All wee find wee haue set downe truely, as the copies were sent vnto vs. Now in lieu of their methodicall exceptions to be seene before, wée present vnto thee (good Reader) a briefe drawne out of their commu­nion booke, which they would obtrude vpon our Church, and in their owne termes propose it after their example.

Wee cannot subscribe vnto their booke of Common prayer, not onely be­cause it is not authorized, nor hath giuen vs anic good proofe, what acceptance it may deserue, but (were it in place authorized) e­nen for these causes wee cannot subscribe viz. because there are in it manie thinges doubtfull, disgraceful, vntruths, misappli­ing, leauing out, putting in &c. Of all which onelie a tast, for wee desire to bee short.

Doubtfull.

First their interpretation they make of Christs descending in­to hel, namely to be his suffrings in his bodie hel torments vpon the crosse. This wee doubt whither be the proper and true mea­ning of the words in the Creed.

2. Obedience to the Magistrate. For in the same confession they say, we must render to ye ciuil Magistrate, honor & obedience in all thinges which are agreabie to the word of god, Soe as if any be disposed to wrangle and say, This or that I am required to do, is not agreable to the word of God, there shall followe no obedience. Whereas learned, godly, wise Diuines, would stile it thus (In all things not repugnant to the word of God) Be­sides they would adde this wholsome instruction, in such things as are repugnant, the Magistrate must be so honoured and obesed, as that wée submit our selues in all dutifulnesse to the penaltie imoyned.

3. These platformers imagin their owne deuises to bee the onely ordinance of Christ, and all other formes of gouernment of the Church to be the wisdome of man, couertly seeme to exclude allels (that are otherwise affected) from the kingdome of heauen, where they say in the end of their confession. Then wee, which haue forsaken all mens wisdome to cleaue vnto Christ, shall heare that ioyfull saying. Come yee blessed of my father &c.

4. These men doe mislike in vs to say Haue mercy on all men, yet in their prayer for the whole estate they pray not onely for the faithfull alreadie, but also for such as haue beene helde captiue in darknesse and ignorance. Nowe faithfull and not faith­ful are contradictorie, & conse quently we doubt whither they haue such cause to reprehend our praiers, as they see me to pretend.

5. In their order of Baptisme they haue these words. The Sacraments are not ordained of God to be vsed, but in places of the publike congregation & necessarily annexed to the preaching of the word as seales of the same. Where occasion of doubt is giuen vs, that they meane no preaching is effectuall, where Sacraments are not so administred, and in effect argue. No Baptisme nor Supper without a Sermon.

6. In their administration of the Lord his supper they say: Our Lord requireth none other worthinesse on our part, but that vnfainedly we acknowledge our wickednesse, and imperfection. If this were in our Communion booke, we doubt, we should be thought to exclude faith, charitie, purpose of amendment of life, and wholesome instruction concerning that holy mysterie and Sacrament.

2. Disgracefull to the Kings Maiestie, In his title, and in his Authoritie.

In his title. No part of the stile mentioned, but Quéene [...]li­zabeth in their Communion booke. And no other ceremonie, nor order being to be vsed (as they craue in their bill exhibited) in­forceth that no man must vse any other forme at all in his prayer,Part. 1. pag. 58 but onely the bare name of King Iames without mentioning all the other parts of his iust title accordingly as in our Uni­uersities is required, and in other godly faithfull prayers is duely administred.

In his Authoritie. For speaking in that booke of the ciuill Magistrate, they astribute not any direction or gouernment for Ecclesiasticall either orders or persons, but onely reformation at the first planing. 2. In their Rubrick before Baptism, Autho­ritie is giuen the Minister by consent of the Presbyterie to ap­point a publike méeting,L A. Nullo. C. de ferus. which we call a holy day, & which hath béene a prerogatiue which Kings and Emperors alway had.

3. Vntruths.

As when they call it publishing the contract. For asking the banes is too olde, and may (perhaps) be accused of superstition, [Page 258]yea what if the parties be not contracted, nor minde to be, till so­lemnization, as it often falleth out by consent of both parties, shall the Minister neuerthelesse peremptorily affirme that they haue contracted matrimonie. Againe, in distribution of the bread they say of the people, who shall distribute, and de­uide it among themselues, that all may communicate. This ceremonie it séemeth they vrge of necessitie. For they say (who shall) yet no such thing to be gathered out of Scripture, but the contrarie when it is said; He brake it and gaue it, not that they did breake and giue it one vnto another. As also appeareth by the Rituall of the Iewes, their Talmud, and their very custome at this day. For the Maister of the family in the feast of sweete bread (which is celebrated after the Paschall Lamb is eaten) duth take a péece of sweete bread and giuing thanks (per con­cepta verba) there set downe, doth dip it in the sauce prouided to eate the sower herbs,Sealiger. de e­wendat. temp. lib. 6. which he doth eate and then breake so many péeces as there be persons sitting there, and giueth to euery one a piece to be eaten saying. This is the bread of tribulation which our Fathers did eate in Egypt, &c. Many other such points we might note, which if they were in our Communion booke should beare reproofe. But goe we on a little farder.

Misapplying Scripture as that in the Commaundement. Six daies shalt thou labour. Therefore no holy day to come toge­ther in publike but only on the Sabboth. And yet herein seemeth a contradiction,Contradiction because with consent of the presbitery (as may be seene afore) ye Minister may appoint a publike solemn meeting. &c.

Misinterpreting. For they translate that in Genes. It is not good for man to be alone, thus, It is not good for man to liue alone, implying it sinne to liue vnmaried. This license they take for translating, not induring any the smallest libertie vnto others to doe the like.

As where hauing spoken onely of the persons, the Father, and the Sonne they conclude.Leauing out. To whom be all praise. In our Communion booke such words would haue borne exception for leauing out the holy Ghost.

As in the Action of the Lords Supper. Take eate, This bread is the body of Christ. Putting in. Had it beene in our Communion booke [Page 259]we should haue beene challenged for adding these words. (This bread) more then is in the Euangelists, or in the Apostle Saint Paul. In all which alleadged (beside many else we might adde hereunto) as men vse to beat a cur-dogge in presence of a Lyon that the beast for all his greatnesse of stomacke, may the rather be tamed, so haue we thought good at this time in mentioning these doubts, disgraces, contradictions, misapplications, &c. to bring downe their curst hart, who wilfully misconstrue, what they otherwise know was, and is the right godly mea­ning of our Church, that they who are so ready to sinde fault, may themselues see their owne writings are not free from their owne intended exceptions. And not to multiply farder in­stances for that would be infinite. Generally in all their booke this may be worth our obseruation, that albeit themselues can­not deny, but many points are singularly set downe in our leiturgie, yet their spite is such vnto it, and themselues so wed­ded vnto innouation and selfe loue, that (excepting the exhorta­tion before the Communion they haue not transferd any thing from thence into their booke.

Conclusion.

By this time we hope it sufficiently appeareth what defence our Church maketh, not withstanding oppositions intended against it. How farre forth it preuaileth we know not, but that graue religious aduertisement which Saint Ierom giueth shall be our conclusion for this present.Quaeso lector vt recorderistribes nalis Domint, & de sudicio tuo te intelligas iudicandum, nee mihi nee aduer sario faueas, sed causā indices Hieron. aduers­erro. Ioh. Hier [...] ­sol. We pray thee good Reader (as thou art vpon a closing point) vnderstand what our de­fence is & remember the tribunal of the Lord, how we must all come before the iudgement seate of God. Doe not thou sauour one or other more then truth, but truth more then all. For what will it aduantage a man to winne the whole world, & loose his owne soule, or what can he giue to redeeme it. Preindice of all, If all things here obiected be contrary to the word of God, as some make shew for, in steede of our yea, write nay, and for our nay write yea: Then iudge whether such a course [Page 260]be not the ouerthrow of thy faith, a peruerting of thy iudge­ment, and the hazard of thy soules saluation. God forbid it should so be, and we pray the Lord & thy selfe that thou apply thy hart to wisedome, least thou be deceiued. And deceiued thou art, if thou so thinke or write. But let thy censure be, as God shall di­rect thy hart: in iudgement feare it is, if thou continue obstinate, in mercie know it is, if thou incline to this counsell giuen. And that thou so doe, the Lord graunt thée his spirit of wisedome and humilitie, that (as Saint Iames speakes) thou receaue our exhortation in méekenesse of wisedome: More expect not at our hands. For we cannot possiblie wish thée more, but grace in this life, and glorie in the life to come. Our pen may be tired, and our wish at an end, but no end we wish of thy good. For the good we wish, is thy endlesse saluation.

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