baptisme Tertullian saieth we they haue one faith one God the same Christ the same hope the same sacraments of the lauer of baptisme S. Ierom thus An Apostolicall traditioÌ„ it is which is published in the whole world as the sacraments of baptisme The meaning of which word saieth M. Iunius is that an Apostolicall tradition is nothing els but the doctrine of the Apostles deliuered to the whole church and expouÌ„ding the holie things whereby in baptisme wee are entred into the church Which spéech of Ieroms M. Iunius condemneth not but niterpreteth The sacrameÌ„ts 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 interrogatiues made thus cunningly is but a snare set to intangle a reply For examples sake 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 communicateth often as also because there are many coÌ„municants with 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 since in the communion booke called sacraments in these wordes He shall also receiue the sacraments and other rites And againe 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 seing both by law and practise the contrarie is required what reason haue men to wrong out church thus Other rites a man must receiue according to the order in the booke prescribed namely bread and not a water 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 he 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 coÌ„munion 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 IN deede part 1. c. 30. p. 173. Ipsa baptismi actio est sidei professio Aug. de precat merit remiss cap. 27. Idem epist 57. ad Dardanum Nemâ— mibi dicat quod non habet fidem cui mater impertis suam inuoluens â—llam sacrameÌ„to quousque idoâ—eus fiaâ— proprio asseâ—sâ—â— euolutaÌ„ puraÌ„que recipere Berâ—a ferm 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 kind 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 flie 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 distinguish 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 one 's owne life a man lives so we confesse it is euery ones proper faith which iustifleth 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 trauaileth in birth Heming postil in Math. 9. in Dommic 19 post Trinitat Act. 27.24 Anothers faith benefiteth euen an Infidell and that very much we say
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 Personage 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 rogaretur Nullus erat primitus terror Nemo viderat virgam nemo 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 Arch bishop 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 of my studies after some few yeares spent in the Vniuersitie of Oxford I shall take it for no small comfort specially as the times now are wherein like the daies of Moses that blessed peace maker Act. 7.27 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 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 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 〈…〉 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 grieuaÌ„ces with the seueral defence annexed It may be vpon examinatioÌ„ 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 theÌ„ soil bestowed in vncharitablie taxing Inuidiam facitis Macario qui sialiquid asperâ—fecit pro vnitate leue viders poterit dâ—â— vâ—â— pro dissentione c. Optat. lib. 2. 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 Quiduis facerâ—debuisse potiâ—â—qâ—â—m ecclesiam schismate sciâ—dâ—â—e Diony Aleâ—ad Nâ—â—at apud Hieronan Cataelo 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 Manus dextra prasbyter Origen homil 7. in Iosuâ— though you bee taken for right hand and be called Presbiters and seeme to preach the word of God yet if you doe any thing against the discipline of the Church Si aliquid contra â—cclesiastscam disciplâ—nam ibid. In vno consensâ— ecclesia eâ—â— cidat dexteram suam c. or rule of the Gospell 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 Ducto Sutr in the â—alâ—e semblaÌ„r pag. 182. For wheÌ„ 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
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 beene more then all this And for all this shame we not with the Jewes to make a doubt Are we also blinde that speaking vnto God in prater take it offenâ—â—ue to confesse our vnworthines and our blindnesse Among many things we beg of God Inter alia qua petimus cum be nè petimus illud etiam esse debet vt petamus nobit non dari quod ignoranteâ— non benè petimus August tract 73 in Iâ—a han when we aske well this must be a clause necessarilie remembered to aske that those things may not be giuen which we in our ignorance did not well to pray for Now the conclusion answereable to the collect shal be that of the Apostle where setting forth the infinite power mercies of God he emptieth himselâ—e of words somuch the rather to disable man with whom he entreth 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. 3.20.21 Thus far be the exceptions vnder one mans hand exhibited in one schedule or scroule yea all to in a second which were intended with their â—nswer 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 the Poet Qui demum 〈◊〉 lif solus Sauniâ— soruat dome wheÌ„ Thraso mustred his for ces what other do you meane Onely a scof or gird is remaining the last least worth Bare repeating 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 minde of any our famous princes either past Ostenâ—â—â—â—â—â—â—ris hunc taÌ„â—uÌ„ fata necvltra esse sinunt Aeneid lib 6. or preseÌ„t to insnare the consciences of their trusty and wel beloued subiects That religious Prince Edward who in the blooming or his age was translated into heaueÌ„ for in the prime of the Gospell restored he did shew and but shew himselfe establishing the booke of common prayer gaue way to noe such surmise of error and false doctrine as in this our vnthankefull generatioÌ„ is finistrely conceiued Nor did that gratious Ladie ourlate 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 seise in that royall care of our dread soueraigne wherein we may safely repose our selues knowing for our part his maiesty 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 master of religioÌ„ 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 doâ— maintaine Etsi non aliqua nocuisses mortuus esses Virg. Eclog. So as it is but a waspish doubt euen of purpose set in the last place to leaue a sling 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 froÌ„ 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 shal be free froÌ„ 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 continual godlinesse that through thy protection it may be free from all aduersities and deuoutly giuen to serue 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 Pro. 11.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 12.13 but knowing that it will she beggeth of God to be deliuered from it 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 our troubles and aduersities whensoeuer they oppresse vs 15. Sund. after Trinit 16. Sund. after Trinit 3. Sund. after Epiph. Septuages the second sun-in Lent 8. and 15 after Tipit those euils which the craft and subtlety of the diuil or man worketh against vs be brought to naught c. She confesseth hir frailty the with out the Lord she cannot but fall that she cannot continue without his sueroâ—â— and therefore calleth vpon God that he wil mercifully looke vpon hir infirmittes 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 the honest godly vertuous meaning of our church wel appeareth praying to be frée from all aduersities not but that she must feele theÌ„ but that she may not fall by theÌ„ 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 free dome such readinesse both in body and soule as a free heart that would
possunt fieri Arist Eth. lib. 3 But the note which the Philosopher in his wisedome of gentile learning giueth is not amisse Election is carried onely 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 reputing the whole congregation to be Elect in an holy manner seekes and willeth the saluation of euery one which neuerthelesse the Lord in his eternall counsell willeth not twixt which two wils a difference without contrarietie For one good thing as it is good may differ from another but cannot be contrary vnto it We are not alwaies to will saith 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 Et tamen donae voluÌ„tati dei pietas illius potius consonat quam huius idem vodentis impitas 〈◊〉 August enchir ad Lauren. cap. 101. and man another and sometimes it falleth out that he wisheth better though crosse to Gods Decres 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 Math. 26.25 1. Cor. 11.19 Math. 18 7. For as it was true that the treason of Iudas must be so is it true that heresies and offences must be As much necessitie of one as of the other and the same words are deliuered of them all They must be shall be must needs be c. Now though offences must be wherein the decree of 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 1. Cor. 10.32 Philip. 1.10 they may carry themselues wth an euen foote in all things possibly indenouring to please all men and yet such a necessitie of offences our Sauiour mentioneth as that it cannot be otherwise Luc. 17.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor can they be auoyded Iudas must betray his Master and that his Lord Master well knew yet no preiudice to the prayet made that the Cup might passe which our Sauiour would neuer haue so done if he might not haue so prayed Heresies must be that no hinderance wherfore we should not teach instruct pray and vse all good meanes to roote them vp For as a Gardiner well knoweth that wéedes will grow and the husbandman findeth that the enuious man soweth tares therefore so much the more imployeth himselfe painfully in all which he offendeth not but well pleaseth the Lord so beséemeth it the mother with her children to pray exhort informe doe all diligence for succouring her selfe and hers in the times of all aduersitie to striue with God in all humblenesse and true repentance that they may be preuented if the Lord will or lessened or withall patience meekely indured Saint Austin saith well What is he that can finde in his hart to suffer troubles and difficulties Quis velit moâ— lestias difficultates pati Tolerare iubet illas noÌ„ amare Nemo quod tolerat amat Quamuis enim gaudeat tolerare maâ—ult tamen non esse quod toleret August lib. 10. confesâ—e 28. God commaundeth vs to tolerate them not to loue them No man loueth that which he must tolerate For although he reioyce to tolerate them yet had he rather 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 breathing after a sore trauell many examples thereof are before since that daies of Solamon Iosias In whose raigne Israel had great peace plenty such prosperity the Lord promised by the mouth of his Prophet as old men old women should dwell in that stréets of Ierusalem Zachar. 8.4 euery man with his staffe in his hand for very age the stréets of the citty shal be full of boies and girles Qui victurisuÌ„t securè sine aliqua molestia externa dico NaÌ„ scimus hoc non posse accide re vt multi senes aliquo in loco cernantur quasi ferè exanimes atar ita vt baculo se se sustineant nisi vndique pax et quies sit ab bostibus Cal. Ibid. Vniuersum RoÌ„ orbem tenuit in gerendis bellis victoriosissimus per omnia prospeâ—atus est filios â—â—perâ—tes reliquâ—â— Aug. de Ciuit dei lib. 5. c. 25. Proclamation for Authorising an vniformitie of the booke of CoÌ„mon prayer Giuen at Westminster 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 benignum se dominus illiâ—exhibet Caluin in 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 faine to beare themselues vp with a staffe vnlesse there be peace and rest on all sides from the enemie Which gratious fauour hath stretched out to the daies of the Gospell both in the raigne of Constantine Theodosius Honorius and other good Emperors Of Constantine whose gouernment was so happy that be bâ—d the whole Romaine 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 progenie and the comfort of vs all his loyall Subiects They who with 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 Ichosuphat made the people beléeue the Prophets and yée shall
he doth by his example iustifie the one then giueth he approbation to the other Which zealous affection he beareth the Philippians when he prayeth God that they may be found pure and without offence vntill the day of Christ To be without offence is to be blamelesse both in doctrine and manners The integritie of both which answereth in effect to the petition of our church That wee fal into no sin So the Apostle beggeth for the Thessalonians that the verie God of peace sanctifie them throughout Tune purus est integer homo sinâ—hil men te cogitat nihil corde appetit nihil de corpore exequitur nisi quod probatur deo Cal. 1 Thes 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 is able to kéepe them from falling whereof to little purpose he should put them in minde but that therein he comprehendeth the Lord his louing sauour that as he is able so he doth it also A truth verified 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 scattered branches to their roote Deus nonuult nobis in hac vita praestare liberationem à peccatis perfectam tamen vult nos cam optare nosque singulis momentis petere vt omnino a peccatis libere utur Vrsin 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 collects in the booke that expound the meaning 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 beene 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 coÌ„mauÌ„ded to stand This is dangerous THe words in the rubricke are these Then shall the minister receiue the coÌ„munion in both kinds himselfe and next deliuer it to other ministers if anie be there present that they may helpe the chiefe minister after to the people in their hands kneeling And when he deliuereth the bread he shall saie c. Wherevpon noteâ— that minister people both in their place and order are to receiue the sacrameÌ„t open their knees or kneeling so is the minister to receiue it himselfe and the people at his hands As for the obiection Himselfe is commaunded to sâ—and How can any man thinke the minister should deliuer it otherwise being as he is to passe from one to another To receiue the sacrameÌ„t 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 depriuatioÌ„ 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 selfe-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 coÌ„maund 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 it passeth vpon him sentence of depriuation 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 of way shall depraue the booke of common prayer so and so his punishment is set downe and the penaltie quicke for euery such trespasse yet how manifest and daylie breaches are made such writings and preaching in this kind doe publish to the worlde 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 8.41 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 Christâ— diuinuÌ„ bonorem non exhibuit Iairus sed coluit vt dei prophetam GenuauteÌ„ flexio quà m vulgaris fuerit apud orâ— entales satit notum Marlor in Mare 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 obeâ—sance to Esau in Abraham before the people of Hâ—th Gen 23.7 So that mere 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 both children and parents fault is the greater This kneeling to the sacrament was brought into the sacrament by Antichrist the man of sinne Pope Honorius the third an 1220. teaching the people thereby to worshippe the bread and all to be-god it The question is not of
kneeling to the sacrament Totius terrae prostrationem terrae deosculais oneÌ„ alta suspiriâ— pectoris percusâ—iones Ber. dâ—â—â—n dom aduers lodoc 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 The name of the book is a treatise of custome and truth inserted in the book of Martyrs in King 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. Apostols non lâ—guntur prostrati in terraÌ„ adorasse sacramentum Cal. Instit. 4.17 35.36 but tooke and eat it 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 sâ—se homines prosternunt vt panem adorent Ibid. Honorius the third did first coÌ„maund the people at eleuatroÌ„ time to incline and bow themselues and when the hoast was carried about in procession This superstitious 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 papistâ— 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 Eucharist 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 Wée then call not vpon it nor confesse vnto it but because at time of diuine prayer receiuing it we vse such submisse religious gestures as well beseeme that singular work Cum saâ—cti seriò â—rant 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 denie 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 beareth 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 Jordan or some such running water As for the other sacrament of the 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 sacraments coenae non pertinet Zanch. de cultâ— 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 13.23 Hoe refertur ad antiquorum discubitum in quo fiebat pluri bus discumbena tibus vt proximus quasitu priores recumbe res pedibus exterius repositis Bez. Ibid. Posset hodiè id vtdert parum decorum sed ta liserat tum discumbendi ratio 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 humilitie that euery one so carrie himselfe vpon occasion as charitie requireth to serue his brother
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 proone 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 inforce 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 spéech of theirs we doubt not but is vttred vpon their knowledge For in another place before alleadged they tell vs Part. 1 pag. 18 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 Idolatrie 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 how 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 budy 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 Angles themselues or our bréethren sisters where we are and liue or the roofe and wals and whole edifice where we pray valesse 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 Bread and Wine Popish Images or Idols and estéeme our howing 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 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 is 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 bs 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 reuerenec 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 Jesus partly to stirre vp in others a more religious estimation of those diuine seales Seiungimus nos ab Epicureis coÌ„ temptoribus â—ysteriorum excitamus alios adveram reuerentiam ne occasio detur simplisioribus c. partly to remooue all prophane thoughts of Epicures and like contemners partly to put a difference hereby euen externally from other Bread Vulgares concoe â—ationes 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 and Wine And if for feare of 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 ceremonie 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 qualitte 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
the feruler more fit themseles to be vnder a ferular The gentle admonition 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 inioyne vs to proue what they now reproue Looke 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 iustifie 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 leafe page sentence line anie sillable that beareth to any such purpose Meane they it in these wordes of the Rubricke There shal bee 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 â— or 3. are to communicate no iust suspicion of ministring to one alone Peraduenture the words they mislike are not in the stile title of the coÌ„munion but in some other place What theÌ„ Turne we to yee coÌ„munioÌ„ of the uÌ„cke 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 in a readines to die whensoeuer it shal please almigty God to call theÌ„ the curats shal diligently froÌ„ time to time but specially in the plague time exhort their parishioners to the oft receiuing in the church of the holy coÌ„munion 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 conuenient 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 theÌ„ 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 them 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 Iesus Christ hath suffred death vpoÌ„ the crosse for him shed his blood for his redemption earnestly remeÌ„bring the benâ—fits 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 sacrameÌ„t with his mouth In which briefe many causes are alledged for not ministring the coÌ„munion 1. extremity of sicknesse 2. want of due warning 3. lack of coÌ„panie 4. some other iust impedimeÌ„t In supply whereof least the sick party may find him selfe a grieued he is to learnâ— if he haue learned he is to remeÌ„ber that earnest and true repentance of sinnes and a stedfast faith in the merits of Christ his death with a but 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 receiued Nitherto 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 wrested they had 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 neiâ—hbours can be got ten to commnnicate with the sicke in their houses for feare of the infection Vpon especiall request of the diseased the minister may lonely communicate with him Where the caucat greatly sets forth the wisdome of God in raising vp the thoughts of his church by kindely prouideing for occurrences whither of health sicknesse or anie contagious disease Sufficient affliction 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 waue 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 decetued 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 doth a multitude that keepes a feast O Lord of hosts how amiable are thy owellings when he sendeth long wishes after the courts of his God The flight of a sparrow that sluttering of a swallow occasion multiplyed thoughts The little ones scarce peeping forth of their shell more happie then he For they can 〈◊〉 and 〈…〉 the alters of the Lord of â—offs A steaking sigh often falleth from him and that sigh not speechlesse O that he had the wings of a doue theÌ„
as it is quotet by Eusâ—b writing the bistorie of Serapion how falling through peâ—seâ— uutioÌ„ offerinâ— to Iâ—ols he was out off from the church to the terror affrighting of others Good old man hee often desired to be receiued in to the bosome of the church It would not hee No may a â—â—â—eded the request His â—cknesse out enâ—â—â—â— belay 〈◊〉 blasse fâ—â— thâ—â—â— whole dayes depriued of the vse of â—â—â—â—nces the 〈◊〉 to himselfe againe at what time seing how it was with him he grew more instant then euer before to receiue the sacrant out the pledge of his peace made with God the church which no soner obtained but withal most com ortably be finished his life 〈◊〉 thing vsual in those times for such â—â—lay a dying if they made request special earnest suppliant humble request they were allowed that fauour of the coÌ„mnuion that supported with a good hope they might depart hence in peace In the next one the same course was held by the couÌ„cel of Nice where the fathers ganâ—â—in charge according to the auncient rule that the holy coÌ„mnuion should be denied none toward the time of their death This couÌ„cel so auncieÌ„t as it was nigh 1300 yeares ago euen theÌ„ cousessed that this order the church tooke 〈◊〉 retaine was before those times much auncioniar Saâ—i◠〈…〉 long after as wee may obserue in those sermones of time that goe vnder Saint Austin his name As often as any sickenesse or infirmitie shall happen let him that it sicke â—â—â—â—iâ—e the body blood of the Lord. Quoties aliqua infirmitâ—s superuenerit corpus sangusnem ille qui agrotat accipiat August ser de tempore Aegrotis dare oportet fateor sed etiam coraÌ„ agrotiâ— pâ—ssent perage mysteria Iâ— martyr Aegrotis quipe tebant cunam dominicam non negabatâ—â—u Suta Oecolom-Bueâ—r censis Cal. epist. Museut tis de can dom Sine superstitia ouâ— effendicule ut a flaâ— gitat agrotorâ—Ì„ infirmitas nâ—limus sanè obâ—qusam ecclesiaâ— sâ—indâ—re Beca In these latter times Peeter Martyâ— answering this obiection that the â—derament must be ministred to the sicke It must I confesse saith hee be ministred to the sicke But then mightie bee in the presence of the sicke In the life of Oeâ—â—compadius it is written of him The sicke that desire the Lords supper he denied it not them Bucor in his censure alloâ—eth c. to doth M. Caluin in his epistles if the sicke folkes desire it The like doth Muscului 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 been 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 fitteth best when wee are most humble and penitent which commonise 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 squezeâ— with a serious consociation offiâ—aâ—â— 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 states or conceiuing amuse of our sacraments ministery doctrine c. afterwarâ—es touches in heart seing the grossones of their error vs recover themselues the Lord mightning 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 ministrâ—th his children 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 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 strengthen him in his iourney 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 be otherwise 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 disfurnisheth 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 caredfor so are many much rather both of his familie and of the whole parrish least through his vndauisednesse 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 yea so doth the Rubricke in the Booke of common prayer Can. Eccles 67. 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 is the Minister no body doth not be Etiamsi minimo numero Bâ—cer in Math. 18.19 and that sicke partie make a number though the least of all numbers If but two or thrée agrée vpon earth sayeth our Sauiour 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 velaÌ„ 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
vtterance And diuerse examples might be alledged for the equitie of such their humble penitent submssiue publicke leuerall 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 bolie 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 6.1 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh 6.45 so this the sacraments namely that second after the first or like vnto that Ioh 6.45 a sentence writteÌ„ in the prophets that is one of the prophets namely Esay Synecdoche integri P. scator indofinitè loqui solet vulgus Beza 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 twixt the signe and the thing signified which cannot be done by children Sacraments saieth hee are misteries whereunto none are admitted SacrameÌ„ta sunt mysteria ad qua non admittuntur nisi qui fide praediti relationes possint intelligere discernereque signum a resignata Zanch. de cultu dei exter pag 3â—9 coluÌ„ 1. but such as indued with faith can vnderstand and discerne the signe from the thing signified Where this word sacraments vnderstood of the Lords supper for of that hee intreateth must needes be taken for one of the sacraments Secondly this worde sacraments is taken at 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 saide 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 more then two sacraments the communion booke appointeth not 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 meaneth by the word sacraments Baptism itum tum intersorts quo Christus nos spiritu saÌ„cto baptizat igne tum exterioris c. lun parallel lib. 3. c 6. in Heb. Baptismos plurals numero no ininat solennes ritus statos baptizandi dies Cal. Heb. 6.2 Baptisma tum meminit plurali numero non quod iteratus vnquam sed sed quod plures Catechumini so lereÌ„t ad baptis conuâ—nire Beza Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnanobis et illis fides vnus Deus idem Christus eadeÌ„ spes eadem lauacra sacrameÌ„ta Tertull. de velan virg c. 2. Apostolica traditio est qua in toto mundo praedicatur 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 ponentem quibus per baptismum initiati sunt Iunius contra Belarm de Ro. Pontis lib. 4. c. 4 2. parts which make but one yet are two parts namely the body and blood answereable to the outward elements which are like 2. eyes though but one sight One signe alone is called a 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 therein being as the other was bread and wine so 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 consequeÌ„t 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 did 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 coÌ„municating 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 auncieÌ„t fathers as Tertullian and S. Ierom and others it is not strange to say the sacraments of
The place in Gen. wée wil answer anon The other of Malachy the Apostle are against sâ—eshly and carnal lust in their time why are they theÌ„ vrged against these patriarks yâ— were long before beside were not guilty of the carnal sin condeÌ„ned by those scriptures Saint Paul inffâ—â—icteth the Rom. and Corinthians in their dueties 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 Let Peter Martyr bee heard in his notes vpon 16. or cap. 7. which is the place the obiector vr geth Verba hae aliqui putant face re aduersus polygamiaÌ„ quod mihi non displicet modo hinc non inferatur Patres quâ— in veteri lege habue runt vxores noÌ„ vsos fuisse tusto matrimonio sed potius adulteros indicandos Nam cum ea de causa insacris literis non damnentur om nino putandum est t is tum tem poris licuisse Martyr in Cor. 7. Leuit. 18.18 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 Ju 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 secoudlie 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 forred to dispose for that whereof they haue nothing to gaine say 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 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 Caue 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 honesly To treat with the 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 cortine peculiar Sedenim qui lâ—gem sanxit De uâ— cande relax ands potest areÌ„ habet Pecuitare quid damest quod â—e mo temerè in ex plum quo prodâ—giosam uam lea bodinem excuset traxerit Lauatur in Easter homil 11. c. 2. pag. 22. Certis de causis largitus est plu rescodem tempore Vxores habere Id homil 10. pag. 20. Tam abest vt hac ceniugia culpauerie Deus vt etiam fortunaucrit Id de vita obit Nabal hemil. 10. pag. 12. Duas simâ—l vxores habera simpliciter lege Mosis vetitum noÌ„ fuit Drusâ—n Ruth 4.5 which no maÌ„ may rashly draw in to example to excuse his own prodigal lust by And alittle before in that 10. homilie God saieth he for certaine causes graunted it as a larges and faucur to the Isralites to haue more wiues at once Againe in his treatise of the life and death of Naball God saieth hee was so far from blameing them that he gaue them great successe Their peculiar and a Larges speciall to them and their great good successe hereupon what other sonse beareth it then that common euglish which our homilie by some vniustly tared safely deliuereth specially much more being added by others as appeareth in the seuerall quotations afore and this among the rest of Iohn Drusius Simplie forbidden saieth hee it was not by the law of Moses to haue 2. wiues at once I but what warrant for this more then these authorities Arguments strengthened in this sort no discrete godly wifeman 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 expresly set downe this may be the reason For dispensations and priuiledges are as lawes yea priuiledges are not held necessary to be written where lawes bee 1. Ioh. 5.9 Qualis lex taliâ— despensatio Priutlegium dicitur guodema nat contra ius commane in fuâ— roâ—â—m aliquam personarum Glos lib. 6. de Rescript c vers in Printlegium quasi prinâ—ta lox 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 â—iÌ„ngle 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 churchs 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 vs. That wee dislike not a set froÌ„ of prayer to be vsed in our church Finally Whatsoeuer followeth is not set downe of an euill minde to depraue 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 pretestation is in vaine Protestatio â—uÌ„ contrario act◠〈◊〉 releuat Vel noâ— Valet protestatio vbi
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 Ieremie 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 Voluntate actu vt S. Stephan voluntate non actu Iohannes Actu nō voluntate vt in nocentes Bernar serm de Inno Cutus vice suppleuit quod deerat voluntatis 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 co 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 paruulis qui baptizantur sunt qui negāt omnem actionē et operationem spiritus sancti Chem. de bapt Hic dico quod omnes dicunt aliena fide eorū qui offerūs eos paruulis succurri c. Luther de captiv Babylon Sicut verbum Dei potens est dum sonat etiā impis cor immutare quod non minus est surdum incapax quam vllus paruulus 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 au actuall faith namely a féeling that they doe then beléeue for so they doe not that they liue yet they doe liue 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 clenfed changed and renued by faith infused into it But for answere 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 makind 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 Rubricke true may be thus briefly framed To whom the promise is made Act. 2.39 how God will be their God they are vndoubtedly saued But to our children baptised the promise is made Therefore our children baptised are vndoubtedly saued But hereof sée at large part 1. cap. 25. pag. 165. 166. 4. Vntruth That we haue a sure and certaine hope of euery one to be buried that he shall rise againe 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 himselse or 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 Iesus Christ for in the buriall we professe that to be the bond of our hope If any minister 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 Sée 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 prefixed 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 holy 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 to 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 vncertaine stories legends Responds verses vaine repetitions commemorations and smodales 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 Ratio quarta That it containeth in it doubtfull matters 1. Doubt 1. It affirmeth that there are Archangels and that Michaell is
abud peccare sine vlloco setentia morsu Muscul Conscientia stupida insensata Ibid. AEgrè sperari potest poenitenti am aliquando locum in eiusâ— modi peccatore inuenturam Ibid. that man hath done repenting The Apostle saieth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men without feeling but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as some copies had which the vulgar latin and the Syriack follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of hope for euer repenting and sorrowing 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 pastrepentance And Musculus vpon this 4. to the Ephes It is 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 sorrow for sin there is some place for 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 hardly 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 thou 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 will of thy faithfull people that they plenteously bringing forth the fruites of good works may of thee be plenteouslie rewarded through lesus 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 hac spe facere comprobatur vt plâ—ra acciptat quaÌ„ sulcis commendat Marlor Ibid. Neque enim tantum in Caelo remuner atur Deus beneficentiam fidelium sed ettam in hâ—â—â—â—do Ibid. Quâ— nullius indigens est Deut in seassumit be naâ— operationes nostras ad boc vt prastet nobis retrib utionem bonorumsuorum operum Ireâ— lib. 4. c. 34. Deus coronat dona sua in nobis August Debitcrem se fecis non accipioudâ— sed promittendo NoÌ„ es dic redde quod accepicti sed redde quod promisittâ— 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 Marlorat that whosoeuer soweth seede he doth it in this hope to receiue more then hee commendeth vnto the furrowes 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 teemes propose it after their example Wee cannot subscribe vnto their booke of Common prayer not onely hecause it is not authorized nor hath giuen vs anie good proofe what acceptance it may deserue but were it in place authorized euen for these causes wee cannot subscribe viz. because there are in it mauie 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 that ciuil Magistrate honor obedience in all thinges which are agreable 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 obeied as that wée submit our selues in all dutifulnesse to the penaltie inioyned 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 wisdoine of man couertly seeme to exclude all els 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 or dained 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
conclusion shal be 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 correctioÌ„ be it spokeÌ„ haue said which peruert the readers VVherefore intreating your care diligence to bethink your selues better then you haue done I coÌ„mend 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 I 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 thank worthie 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 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 is 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 illased tremimus inter â—lâ—aâ— Aug. de verb dom sâ—rm 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 chosen 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 comber some 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 continneth 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. â— 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 anyâ—t 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 dâ—liâ—â—r â—s 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 barrâ—â— read for epist on Annunciation to Mary Ibid. 6 Psalme 5 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 〈◊〉 79.162 Ratio 3. Vntruth 1 INnocents called Gods witnesses 162.163.226 2 Faith and repentance in infants how 104.165 3 Children baptised haue althings 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 prinate 172. 3 Conditional baptisme Ibid. 4 2. sacraments onely as necessary 107.172 5 Prinate communion 65.173 6 Ceremonies apt to edification 173.190.190 7 Ministers Priests 173. and before chap. 6. 8 Prinate absolution 173. Ratio 5. Scriptures disgraced 175. 1 APocrypha called scriptures Ibid. 176. 2 Read on a holyday rather then Canonical 177. 3 Canonical left vnread 178. 4 Apocryphal read
oftener Ibid. 5 Genealogie of Christ not read Ibid. 6Vntruths 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 Leaning out 205. 1 Higgaiâ—â— Selâ—lâ— Ibid 206. 2 Conclusion of the 〈◊〉 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 fist sunday after Epiph. Ibid Putting 10. 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. â—5 223 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 â—â—r 〈◊〉 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 profer 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 〈◊〉 slaughter Ibid. 237. After Ahabs example to turne to God Ibid. Ambrose commended for excommunicating he Emperor Ibid. Indith a despensation to we are vaine apparrell 238. Pâ—uraâ—itse 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 â—â—warded 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. 3Vntruths Ibid. 4 Misapplying scriptures 258. 5 Misinterpreting Ibid. 6 Contradiction Ibid. 7 Leauing out Ibid. 8 Putting in The Conclusion of all Faults escaped Entreat for enter â—8 crauers for caruers 35. any for and 39. â— â—â—7 we may for which may 44. a. humanity for summarily 54. a. paâ—â—ly for pertly â—â— b. eyes which for with 51. b. vp with for which 120. proue ceremony for proue their ceremony 58. full godlinesse for alâ— godlinesse â—9 know 〈◊〉 for know not Ibid. But for but 70. be for by 8â— 86. 97. 18â— â—91 now thâ—se for now are these 80. or impious for are 87. where for were 9â— preâ—tiâ—â—â—er for parishioner 100. Not for Note 101. he for we 120. deâ—â—ding for deriding 137. before so for before So 143. springeth 〈◊〉 taken for springeth and is taken 146. treat for mete 154. in Caluin for C. cum m. 156. now for â—aw 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. diuersitie 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. purâ—e for pâ—â— zel Ibid godile for godly 204. Doctor Eureux for D'eureux â—07 Doctor Ambrose for Diuus Ambrose 252. weare for we are 223. pen to some for pen to some 250. world Farder for world farder proueth 252. Cyphars misplaced 37. to 56. are twice numbred so is 144. so is 177. for 185. which so far as occasion in this table is offred we distinguish by a and b. 2â— 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 sillable 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 living 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 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
call good euill c. Because other whiles their perswasion is greater then their proofe God forbid Was it the Prophet his meaning or is it theirs that thus dispute to bold 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 stubborue people stifnecked Mat 25 21 Act 7 2. of vncircumcised harts and eares whose Fathers resisted the holy Ghost 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 courses in his presence that their harts burst for anger gnash their teeth 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 tui sunt c. Mar. in 1. Ioh. 5 16. Orationes non debito ordine factae ad nullis nobis imputantur peccatum propter chavitatem qua oramus Ibid. Quinil potest sperare desperet nihil 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 meere naturall pollicie but a fruite of the spirit it is Satius est reum absoluere quam condemnare innoceniem of the two rather to saue a man that destructh to die 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 adulse 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 direction may stand for a principle not disproued Bee not forgetful nay knowe it your duetie in thâ—se and these wordes In sure and certaine hope c. For thereby at vnawars yea purposely thankes giuing shal be made for manie that are heires of the promise and who is not so in particular neither they nor anie else can or dare holdely 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 setng 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 this 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 coÌ„munion booke exhibited to the 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 coÌ„fortable remembrance of the 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 the 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 motives 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 solenme duetie is noe sufficient rule to direct vâ— 2. because their purpose is to winde 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 but butteth not Well Retaine wee our irreproueable discipline in this kinde had we noe church to ioyne handes of fellowshippe with vs herein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nazian orat in laudem Basil pag. 516. Grae. 64.98 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. orat 2 in Iul. pag. 304. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 305. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chris homil 4 ad Heb. p. 124. Tertullia lib. de anima mortuos etiam oratione a proesbyteri coÌ„ poni consueuisse Centur. 3. c. 6. pag. 138. Orig. in 3. lib. Iob Ibid Tota ad funus eius Palastimarum vrbjuÌ„ turba conuenit hebraâ— graco latmo sermone psalmi in ordine personabant Hieron in epist ad Eâ—stoch Paucanos dice re temporiscogit
once doe not vsuallie fall vpon the church in one onely age But as S. 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 booke 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 An 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 be present 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 Carechisme Seuenthly through thy protectioÌ„ 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 all are saued but that all which are saued are saued by him Non quod nullus sit hominuÌ„ quem saluuâ— fiers velit sed quod nullus fiat nisi quem velit Aug. ad Lauren c. 103. Lastlie in the communion booke which themselues perued and offered to the parliament in a prayer that followeth after their prayer for the whole church are the like wordes Asswage 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 Graunt it good in theirs after their meaning then cannot it bee misconstrued 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 condigne 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 〈◊〉 giuen the minister of the word as the name of his office in such sense as our church intendeth For so 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 TWo sorts of Priests offering to God some visible externall present as sacrificeing vnto him wee read in the bible But if our word Priest being lished for that in the originall hebrue wee must knowe there are more theÌ„ onely two sorts of Priests For the original word in in Hebrue signifieth a principall honourable officer of chiefe noâ—â— whither in ecclesiasticall or eiuill occasions Cohen In which sence Pâ—â—â—phar because of his enmient place about Pharao hath the name Genes 41.45 whose daughter Ioseph maried So the sonnes of Dauid who might not burne incense are called 2. Sam. 8. So Iarah a chiefe prince about Dauid 2. Sam 20.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Châ—o 18.17 2. Sam. 8. 2. Sam. 20.26 And because Aaron his sons were to be of greater account then the Lenite this name of preheminence they distinctlie had from the rest In the Greek of the new testament there are two words both translated by this same word Priest signifying a sacerdotall office in sacrificing or els taken for an auncient and elder in which sence commonly it is the name of a minister of the gospell and so the word from Presbyteros and presbyter contracted and made short Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyter Priest The occasion intended may charge our language with penurie and want of words in that she is inforced to make one english 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 letturgie Aarons priesthood with the name together with all therest of the Ceremomes had their end by Christ which to renue were to deniâ— Christ Yet they so haue not their end by Christ but the ministers of the gospell succeede Aaron in teaching and praying for the people which dueties belonged to Aaron and die not with him The priest his lips should preserue knoweledge Malac. 2.7 and of him should the people aske counsell which verie course continueth in the ministers of the worde and sacraments So if ministers must bee Priests by their office it must needes be of the Popish sacrificing order which I hope none dare affirme So must ministers of the word be Priests by their office yet no néed 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 that originall whence our english word is deriued For it is not home borne but a stranger first a greek then latine now english And that very word which the holy ghost calleth vs by in that new testament is the grand-sire to this name priest Wherein our language if anie complaine of hir pouertie that shée is not copious as that griek is yet may reioyce in this hir dexteritie that she giueth the name in that very same characts the other doth To affirme a Priest and Priesthood doth derogate from Christ Iesus who hath put an end to Priest and Priesthood True it doth to meane a sacrificer of a carnall reall external propitiatorie sacrifice of the very body and blood of Christ vnder the formes of breade
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 〈◊〉 and unlesse a man will be too absâ—â—d iudging against all equitie yâ—◠〈◊〉 his owne vnderstanding it intreateth from the Reader a warrantable construction But suppose a man could not satisfie his owne hart for reconciling thus which he imagineth such an intolerable sâ—â—uple then might he with but danger oueâ—hip the worde aâ—way 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 penning our Communion Booke did propose vnto vs matters of absurditie for a forme of publiâ—e prayer But restlesse and vnquiet disputants will not giue it ouer so Thus 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 â—ut not his solemnized birth in one onely day which is the meaning of the words in the Collect. And if that which hath béen already spoken suffice not this we adde for a more plenary and ful answere As a day in computation varieth 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 Ezechias so is there a day Politicall Ecclesiasticall Politicall as that of our Kings who are crowned one day yet their tilts iusts and triumphs last thrée seuen or 13. daies after Ecclesiasticall and that is thréefold Historicall Euangelicall Festiuall Historicall the time of our 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 euening 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 Ioh. 18.39 Luc. 23.17 whereof the first and the seuenth was a calling forth of the people to serue God yea sixe 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 sooner whereon Christ was borne arose as this day the holy Ghost came downe notwithstanding it was but once done yet twice or more in that seuen night 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 once so in the nature of a history the reporteth a report or festiual that sosemnizeth it signifieth the daies after yea euen so many as the memorie of that speciall action representatiuely by publike prayer MemoriaÌ„ Pascha Pentecostes veteres Ecclesiastici scriptores vocaÌ„t Pascha et Pentecosten Confes Wittenberg de sacra Cana 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 call the momoriall of Christ his birth day by the name of the 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pascat Heb. 2.16 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For they reach sometimes 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 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 found 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 Aduersatiuâ— particula quae media ponitur 2. meÌ„bra inter se simul colligaâ— quod etiam prâ—â— denter expeÌ„dis Augustinus Sic â—gitur resolui debet â—ratione in tentationem feramuâ— not 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 the 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 numinis tuâ— cultâ—â— venerationâ— consumam Nihilomnino aut cogitem auâ— dâ—cam aut faciaÌ„ quod cònon ten dat Cal preceâ— 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 theÌ„ that stand to raise vp theÌ„ that fall which is the condition of a righteous man 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 bare 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 istud est noÌ„ peccare quum labuntur fideles infirmitate carnis sed sub onere peccati ge munt sibi displi cent deum time re non de sinunt 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 she neither sinne nor may sin Besides we would aske this question What sin it is we néede not pray against Quotidie eâ—eha ristia coÌ„munioneÌ„ percipere nec laudo nec repre hendo omnibus ramen domini cis diebus communicandum suadeo horror sitamen 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 case fitteth well here I neither praise nor dispraise saith he dayly coÌ„municating 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 dislike to all because our hearts desire to godward is to fall into no sinne 8. wherein is this prayer more offensiue then that of our sauiour or of S. Paul or of S. Iude Duobus modit c. Aug. de nat et grat 67 caueamus diceÌ„do ne nos inferas c. vt quicquid humana fragilitas vitare non praeualet hoc ille propitius nobis conferre dignetur serm 135. de temp Eum aâ— omni scelere puruÌ„ imu uneÌ„ seruabit Cal. 2. Tim. 4 18. Eripiet me ab omnidâ— licto Theophi lact Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Corin. 13.7 Ne deum offendatis vel vt nihil vnquam delinquatis Theopâ—ilact Ibid. Oramus dominum ne quid faciatis mali vnde satis apparet quod ad non peccaÌ„dum c. Aug. epist 95. Esse sine offeÌ„sa est in culpatuÌ„ esse tam in doctrina quaÌ„ moribus 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 mentioned 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 it 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 auoid the Lord of his great mercie vouchsafe to bestow Thus much we may hope for in this prayer that we fall into no sinne namely preuenting that which otherwise we shall gladlie fall into Saint Paul hath some such petition for himselfe for the Corinthians Philippians and Thessalonians For himselfe The Lord will deliuer 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 fence 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 sâ—n 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
of homilies to the 25. article is as if a man would by their example knowing they allow but 2. 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 Manuum signuÌ„ hoc quasi sacramentuÌ„ vsurparunt eccles discip fol. 25. Quantum ad verum presbyte riâ— 0536 0 munus liben ter eoloco habeo Institut lib. 4. c. 19 sect 28. Quod 3. in numero non posui eo factum est quod non ordinarium nec coÌ„mune sed ad cer tam fuÌ„ctionem specialis ritus Ibid. and yet willingly accepteth of the sunction 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 since in both we know their minde alike For though beside 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 this godlie fathers to haue more wiues then one by a speciall priuiledge or prerogatiue This is directly against the worde WHereunto the answere we make is two fold one in generall concerning the second Booke of Homilies the second is in particular as touching the very place here stumbled at In generall it plainely appeareth that these men Subscribe 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 article 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 course 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 fleshly lusts but to haue many children because euery one of them hoped and begged of God oftentimes in their praiers that that blessed seede which God had promised should come into the world to breake the Serpents head might come 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 wiues at once were legitimate which could not be if poligamse that is pluralitie of wiues at once had beene the sin of adulterie Thirdly the Iewes had answered little Ioh. 8.33.37.39.56 wheÌ„ 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 continueth in sin a very offensiue spéech it is to say that the Patriarks Abraham Iacob c. did continue in a sinne successiuely continually without repentance Non licuisse patribus simul plures vxores habere nisi ad delineandum mysterium Instin mart in Tryph. Deum illis primis temporibus polygamian exegisse Clem. Alexan. lib. 4. Strom. Permissum fuit cum duabus etc Chrisost homil 56. in Gen. Vt humanum genus propagaretur pietatis incrementuÌ„ caperet Ibid. Eo tempore nondum adulteriuÌ„ lege prohibituÌ„ amore posteritatis non ardoris libidine id factum de consensâ—â— vxoris ad aliquid significanduÌ„ quod futurum erat vt in Agar 3. Sara Ambros de Abra. et lib. 1. c. 4. and therefore it may well be thought that the Lord of his speciall mercy did beare with them and what is that but a rule which we may not make generall If 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 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 Seiebat Apostolus lege concessuÌ„ exemplo Patriarcharum ac Moses familiare populo nouerat in multis vxoribusliberos spargere HieroÌ„ in epist ad OceaÌ„ Sufficienda prolis causa erat vxorum plurium simul vni viro habendarum inculpabilis consuetudo Aug. de doctrina Christiana lib. 3. c. 12. Ibid. cap. 18. St naturam coÌ„sulas non lasciutends causa vtebatur si mereÌ„ c contra Faust Manch lib. 22. c. 47. Nulli vnquam licitum fuit siâ—ne diuina dispeÌ„ satione plures simul vxores habere Innoc. 3 c Gaudemus de Diuortiis Polygamiam Deus inter Isra elitas probauit Melanct. epitom Ethicor. Specialis casus fuit patrum polygamia quae peculiarem rationem habuit Heming de diuort pag. 36. Polygamia vsurpata patribuscitra culpam nobis nullam legem coÌ„stituit Bullin decad 2 serus 10. Deum illis legeÌ„ suam remisisse quia cos non videmus vspiam ea de causa reprehendi Pet. Mart. 1 Sam 25. The Apostle knew it was graunted by law and
It is without sense Or euer your pots be made hote with thornes so let ind ignation vex him euen as a thing that is now Psalme 58.8 The difficulty in this place commeth hence Quia vox hebraa ollas et spinas significat subobscurus est hic locus c. Marlor Vulg. Marlo Tremel Stephan et alii because one and the same word signifieth a pot and a thorne Before the thorues 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 warxe 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 Where as 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 wine but Confirmation hath no such thing For imposition of hands is a cirrumstance of action not a matter 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 borne of beléeuing 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 cerimoÌ„ia sancti Apostoli orthodoxi patres significatuÌ„ voluerunt ChristianuÌ„ homincÌ„ resipiscentia et fide praditum atque ecclesia insitum vbilegi time probatus esset mancipari domino consecrari ad voca tionem suam sancte relligiose obeundam c. Iun. Paral lib. 3. c. 6. Libers Christiancrum statim post partum vt membra ecclesie baptizabaÌ„tur post quam noâ—nihil adeleuissent institueban tur impositione mannum confirmabantur ac dimittebantur ex coetu Catechumenorum ita vt liceret illis deinde adcaenaâ— accedere Vrsin Proleg Catechis pag 3. and faith and ingrafted into the Church after he hath been lawfully 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 meÌ„bers 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 Catechized so as they might after wards lawfully approch to the Lords Table This holy auncient custome to fore 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 It 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 Acticles 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 Fro Christo trucidatos infaÌ„ tes inter marty res coronart Bern serm 1. de Innocent Si quaris eoruÌ„ apud Deum merita vt coro narentur qua re apuâ— Herodem crimina vt trucidarentur An fortè minor Christi pietas quam Herodis impietas vt ille quidem potuerit innoxios neci dare Christus non potuit propter e occises coronare ibid. Audi quod iniâ— ria non affectisint sed doronas mâ—ruerunt Theophi in Math cap. 2. Quod pueri prodommo oceisi sunt significat per humilisatis merstum ad câ—ron aÌ„martyrit esse veâ—ionduÌ„ Haimo part hyem desanct Innocen Iudaet martyruÌ„ sanguine reduÌ„dante Hilar. Can. 1. in Mat. Hercdis furor infantum mors populi
of this point in this argument A religious fast is when the duties of religion as the exercises of praier humiliation are practised in fasting A ciuil is when vpon some particular politike considerations meÌ„ abstaine froÌ„ certaine meats But our time of Lent is so intended purposed therefore a ciuill a religious fast not a superstitious vnles religioÌ„â—he superstitiâ—oÌ„ And if any shal say either opeÌ„ly in the hearing of others or secretly in his own hart but a very few that so kéep it we answer no falt in yâ— inteÌ„t of the godlie institution but if ante 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 leffe The restitution of another is wished in the Commination but not repâ—grant to this nor this contrarie to Gods worde A goosle discipline the booke speaketh of which what it was in the primitiue Church and how farre foorth necessarte 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 speriall as the booke wisheth and may indeede rather bee wished then easitie accomplished Whither sinceritie in this case speake or beare 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 boldeth 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 centaineth diuerse corrupt translations and so by consequent is disgracefull to bolie scriptures How farre forth the booke doth leaue out aâ—â—e 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 Mauter Iunius and Tremellius accounted these translations disgracefull to holie scripture neither would these two latter haue imployed so much time in translating the Chaldee Syriacke 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 construction 4. Doctissimiviri obseruant titu lis Psalmorum nonesse temerè fidendum Hieron Guadal in Osean praefat pag. 8. Dum in anbiguo adbuc resest properandum videtur ad certa Felin praefat in Psam the papist himselfe is not so blind but be seeth 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 Psaimes themselues they heldit as Felinuts 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 false 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 Daniá the son of I shai 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 seen eth 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 thos rough the seruice after the popish manner It was left out by she fathers of the westerne Church before poperie was hatcht And the reason here of 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 Doctor Fulk prefac to the Reader 38. but acknowledgeing of the power and glory of God to whom the petitions are directed as also because it was a thing commonly known and dayly rehearsed of euery man But here of see part 1. cap. 25. Pag. 135. 4. In the reading of the commaundewent these wordes are left out I brought thee out of the land of Egypt out of the house of
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 Elizabeth 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. â—8 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 attribute 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 ferâ—ss which we call a holy day which hath béene a prerogatiue which Kings and Emper ors alway had 3. Vntruths As when they call it publishing the contract For asking the hanes is too olde and may perhaps be accused of superstition 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 Jewes their Calmud 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 doth 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 So aliger de emendat 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 that 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 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 finde 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 transserd any thing from thence into their booke Conclusion By this time we hope it sufficiently appeareth what defence our Church maketh notwithstanding oppositions intended against it How farre forth it preualleth we know not but that graue religious aduertisement which Saint Ierom giueth shall be our conclusion for this present Quaeso lector ve recorderâ—â—tribis nalis Dommi de iudicio tuo te intelligaâ— iudicandum not mâ—hi nee aduer sario faueas sed causaÌ„ iudices Hieron aduerserro Ioh. Hierâ—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 fauour 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 seule or what can he giue to redeeme it Preiudice not thy vnderstanding determine this For this is the substance 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 indge whether such a course be not the ouerthrow of thy faith a peruerting of thy â—â—â—gement 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉