might appeale to the greek dictionaries for proofe hereof yet wee will keepe vs within the limits of scripture and take one place in stead of manie In the seuenth of the Acts it is said Abraham his féet should be soâ—ourners in a strange land Being therefore no error in the print 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 7.6 nor in the signification of the word this exception here taken may returne backe with a shame inough to the other who hath inforced it to appeare 17. When the long suffering of God was looked for c. for the long suffering of God waited 1. Pet. 3.20 This we read for part of the Epistle on Easter euen Reasons why we should so continue the reading and not vary 1. The verbe is put intransitiuely without an accusatiue case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 3.20 mâ— dia vocis Exemp ConstaÌ„ 2. The word is actiue and passiue did expect or was expected 3. Other latin copies as that of Constance and that of Erasmus translate it passiuely as our Communion booke hath it and we trust they knew the force of so much Gréeke as this verbe 4. They that translate actiuely did expect must make a supply of some thing else and tell vs what it did waite or expect or looke for 5. Grant it actiuely translated did waite or make an abode what aduantage is herein more theÌ„ in the other or how is the meaning of the holy Ghost furdered in this and peruerted in the other of the Communion booke For to this purpose it is alleadged but to this purpose can prooue nothing Because it misapplieth many matters to the countenancing of errors and doubtfull matters 1. To those children whom Herod caused to be murdred whom the Collect there calleth Gods witnesses Reuel 14.1 That which Scripture proposeth in common to all Saints and so intendeth may he vnderstood with some allusion to others and at other times In triumph for the coronation of our gratious King that Psalme or the like which concernes Dauid Salomon his or their times and God his speciall mercies vpon them our Church and the Diuines thereof by application draw homeward to personall vse sitting their owne thoughts and their auditors to the same day The like may be thought in defence of our practise for reading the 14. of Reuelation which because we finde it commeth nearest in respect of some allusion though it were not the maine scope perhaps of the Euangelist we vse as this day to read it publikely in solemnizing the memorie of those harmelesse innocents For diuerse points in those fewe verses read at that time sort with those children 1. Virgins for so little ones as those may be called being two yeare olde and vnder though we deny not more is meant in that name Virgins 2. In their mouth was found no guile 3. They are called first fruits vnto God and the lamb because immediatly vpon the daies of our Sauiours birth these poore infants were first put to death 4. Origen or one in his name among his workes a very auncient writer calleth them the first fruites of the Martyrs Primitiae martyrum Origen homil 3. in diuersâ—s To conclude if it may not be allowed to read such Chapters in way of some correspondence though not altogether in the exactest manner this course must be condemned not in our Church alone but in others also who in times of famine pestilence triumphes funerals and the like haue not a Scripture expresly for euery occasion but come as neare as they can As for example in that memorable publike thankesgiuing vnto God throughout all our Churches for his mercifull discouery of the odious and execrable treason intended the fift of Nouember Prayers and thankesgiuing for the happie deliuerance of his maiestie c. Nouemb. 5. in 1605. against the Kings highnesse our dread soueraigne as also his dearely beloued both his other selfe the Queenes most excellent maiestie and those louely branches of his royall body the yoong Prince and the rest of that regall issue with the Lords of his Maiesties most honorable Councell and the choisest of our estate Ecclesiasticall and Politicall what other Psalmes haue we read by way of application but the Psalme 35.68.69 for Chapter 1. Sam. 22. and part of Saint Mathew 27. for Epistle Romames 13.1.2 and Gospell Actes 23 And our trust is that none will be offended who haue cause to thanke God as deepely as our selues for so they haue that by Gods direction we make choice of such Scriptures as may be thought fittest for that holy businesse As for the clause annexed that our Collect calleth those innocents Gods Martyrs Looke afore in this appendix 2. The time that Christ c. For the time that Christ abode in the graue 1. Pet. 3.17 What our hot burning reprehenders would say we cannot coniecture For their sentence is vnperfit as you see But this we doe the Reader to vnderstand that this Scripture is read for the Epistle on Easter euen And wherein or how misapplyed because read as that day we know not specially being as it is a day of memoriall of the Passion and sufferings of Christ who in that Chapter is set downe by the Apostle for an example of a holy patience and godly contentation 3. To Michaell at a created Angell Reuel 12.7 Looke the answere afore in the appendix We cannot Subscribe to the Booke of ordination as is required for those reasons First because it containeth in it some manifest vntruths For it affirmeth that it is euident vnto all men diligently reading holy Scriptures or auncient Authors that from the Apostles times there haue beene these orders of the Ministers in the Church that is Bishops Priests and Deacons They are set downe all thrée in the newe Testament and by consent of the ages following they haue beene from time to time distinguished orders of Ministers in the Church as we haue shewed afore and might farder inlarge by more ample testimonie It saith that God did inspire his holy Apostles to choose Saint Stephen to the order of the Deacon set downe in that booke and that Deacons then to be ordred are called to the like office and administration That God did inspire his holy Apostles to choose Saint Stephen Meminisse Diacons debent quâ—ntâ—m Apostolos id est Episcopos praepositos Dominus eligit Diaconos aeutem post ascensum domini Apostolisibi constitue runt episcopa â—ussus ecclesia ministros Cyprian lib. 3. epistola 9. to the order of Deacon set downe in that booke is a truth warranted by Scripture and afterwards by the Fathers as Saint Cyprian among the rest Deacons must remember that the Lord hath chosen Apostles that is Bishops and Prelates But the Apostles after the ascention of the Lord appointed Deacons Ministers of his Bishopricke Church And that they are called to the like office and administration may appeare in this because as they preached and baptised so likewise doe ours Secondly
wordes that our Deacons are called to the like office and administration vnlesse because of some changeable circumstance wee may not so write And if so then must they bee but 7. for number secondly they must be men immediately illumined by the holy spirit and no lesse measure then fulnesse of wisdome and the holy Ghost may be required of them 3. the election of them must be by the whole multitude 4. to make a correspontence throughout they must bee chosen after mens goods are sold and that the proprietie of them is lost that the Deacons may take the charge All which whole practise neither they nor wee follwing neither haue wee nor they Deacons after the example of the Apostles Otherwise if they hold these and some other pointes changeable as in deede they are it will appeare that our Deacons are likeliest to the times of the Apostles and Apostolicall men as hath beene shewed But let vs proceede 2. Because the Booke of ordination containeth some thing that is against the order that God hathordained in his Church For. 1. It seemeth to make the Lordes supper greater then baptisme and confirmation greater then either by permitting baptisme vnto the Deacons the Lords supper vnto the Priests and confirmation to the Bishop onely It seemeth and onely so seemeth For rather the contrarie may bee hereupon inferred namely that the dignitie of the sacrament depends not on the dignitie of the person For a Deacon may baptise though inferior to the other And with asmuch probabilitie it may bee argued a linnen coife is better then a veluet nightâ—cap because a seruient at law weareth the one and euery ordinarie cittizen almost weareth the other Or thus in the Presbiteries the minister distributeth the bread the elders deliuer the cup ergo they make one part of the sacrament greater then another But of this read afore 2. Is preferreth priuate prayer before publike prayer and action It is false This reproofe is sufficient where the accusation is brought without proofe It permits the Bishoppe to order Deacons alonâ— requiring no other to ioyne with him in laying on of handes which is not permitted in the ordring of the Priests The difference of their office alloweth a difference in the manner of ordination and therefore the Bishop is alone in the first in the other hee may take other ministers or Priests vnto him There is no prescript commandement in scripture to the contrarie and therefore no such aduantage is giuen this accusation as some doe imagin 3. Because in it some places of holie scripture are misapplied to the countenancing of errors for 1. Act. 6.17 is misapplyed to warrant ordination for our Deacons Wee answer first there are not so many verses in that cap. but 17. is put for 7. Againe where they say that chap. in that part beginning at that verse is misapplyed wee haue their negatiue without proofe More in that point wee see not as yet to answer 2. The Bishoppe is appointed in ordring of anie Priests or Bishoppes to vse the verie wordes Receiue the holie Ghost which Christ our sauiour vsed at the sending ferth of his Apostles They are thought the firtest words â—i the ordination of ministers because of the spiritual calling office whereunto they are disigned by the Bishop after whose words then vsed with imposition of handes as Saint Ierom witnesseth Ordinatio â—ou sâ—lum adimpre cationem vâ—cis sâ—deriam ad impositiâ—nem impleâ—ur 〈◊〉 Hinâ—â—â—â—â— in cap. 5â— Isaiâ— the ordination is complet and finished not that the Bishoppe giueth the holy Ghost or conferreth grace for as Saint Ambrose writeth so is it the iudgement of our Church Homo manum imponit Deus largitur gratiam Ambros de dignita tate sacerdâ—t cap. 5. man layeth on his handes but God giueth grace But for a more ample and full answer in this point looke before cap. 22. Wee cannot subscribe vnto the booke of homilies for these reasons Because it containeth sundrie erronius and doubtfull matters 1. The Apocrypha are ordinarilie in it called holie scriptures And the place of Tobie the 4. containing dangerous doctrine being alledged it is said That the holie Ghost teacheth in scripture This exception standeth vpon two branches The first is handled in this appendix already before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communi opinione Iun. de verbo Des. lib. 1. cap. 7. Rom. 6 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metaphora na ta ex opinione rudiorum qui quicquid per se subsestis corpore um imaginantur Fisca Ibid. Lequitur in scripturis spiritus sanctus Cyp de Elemos Iun. com Bel 1.11 and in the first part cap. 10. Pag 97. The Apocryphall are called holie scripture according to the common opinion and the receiued speech not but that our Church puts a manifest difference by nameing it Apocryphall And with as great shew of argument a man might except where the Apostle calleth the power of sinne or rather sinne it selfe by name of a body Romans 6.6 taking the phrase from the opinion of the rude and simple who imagin what soeuer hath a being that the same is a bodie or bodily substance The second branch here calleth a sentence in the 4. of Tobie a doctrine which the holy Ghost teacheth in scripture Which manner of phrase the booke borroweth out of Saint Cyprian For he alledging the same quotation graceth it with this attendance The holy Ghost speaketh in scripture Which phrase and sentence Maister Iunius in his answer to Bellarus cap. 11. is farre from deeming to be dangerous that hee doth not once so much as dislike much lesse tax it howeuer now it please some to traduce it As for the interpretation of the sentence looke before part 1 cap. 12. Pag 100. 103. 2. It is said that though manslaughter was committed before yet was not the world destroied for that but for whoredome all the world a few onelie excepted was ouerflowne with water and perished These wordes are in the homilie against adulterie the third part of the sermon deliuered by way of a parenthesis shewing that the displeasure of the Lord though kindled before because of murder c. yet did not smoke out nor breake forth till the iniquitie was brim-ful then the viols of the Lord his heauy wrath were powered downe For the scope there is of that homilie in amplifying the hainousnes of adulterie and the heauinesse of the punishment intending thereby that a latter sinne added to a former brings on iudgement though God doe not as he might punish alway with the soonest So as these wordes the world was not destroyed for manslaughter but for whoredome imply not for manslaughter onely as the alone and sole cause of that vniuersall deludge vpon the earth 3. It exhorteth homilie 2. of fast after Ahabs example to turne vnfainedly to God Had the homilie intended what the instance affirmeth they who penned it did looke to the mercie of God which followed vpon Ahabs external humiliatioÌ„ and
wine vpon a materiall altar for the quick and dead Isay 61.6 1. Pet 2.5 Apoc. 5.10 Els in a borrowed speech by way of allusion to the legall rites it doth no way derogate For the holie ghost witnesseth accordingly as was prophesied by Esay we are a roial priesthood vnto God to offer vp spirituall sacrifices So is euerie godlie man and woman a Priest but this is nothing to the minister True also it is Euerie godlie man and woman is a Priest in the common receiued sence as the prophet speakes Isay 61. yee shal be named the Priests of the Lord yet from among them he will take out some more speciallie to bee Priests and Leuites Isay 61.6.66.21 that is such as in the ministerie of the Gospell should be distinguished both from the people and from themselues as were the Priest and Luites For though the people offer vp the calues of their lips and their bodies a liuing reasonable sacrifice yet in two respects els for distinction sake the minister may haue that name rather then the people First because they offer vp for themselues distinctly a part but he in publicke by vertue of his office both for himselfe and for them in the name of the congregation standing vp before the Lord and offering their prayers in that onely attonement Christ Iesus they in the meane while accompanying him with sighs and grones sealing vp euery petition with a still silent but effectuall Amen Secondly he ministreth in holie things the word and sacraments which ministration Saint Paul calleth by the name of one imploied in a sacred businesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15.16 Pastores quo sensu sacerdotes dicantur Feguernek Crisost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopi prasbyters propriè appellaÌ„tur sacerdotes Aug de ciuit dei lib. 20 cap 10 vetustissima coÌ„ suetudo fuit in ecclesia christiana vt ministrâ— vocareÌ„sur sacerdotes Neque egomultum moror nomina modo de rebus conueniat Zanch. deredeÌ„p lib. 1 c. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kirck Church for the word is a sacrificing knife in the hand of his minister by which our flesh is killed and offered vp a â—â—ring sacrifice vnto God Where Peguer nekinus in his promtuarie vpoÌ„ Marlorat saieth in the title of the pastor In which sense Pastors are called sacrificers or ministring in holie things And it may be thought S. Chrisost so meant intituling six books by that name Hierosune S. Austin writing that Bishops and Priests are now properlie called sacerdotall Priests Zanchius saieth in the 4. commaundement It was a most auncient custome in the church of christ that the ministers of the word sacrameÌ„ts should be called sacerdotall Priests because ministers of sacred things Nor doe I much contend about names so we did agrece in the thinges themselues To giue this new name to the ministers of the Gospel is to crosse reiect the wisdome of God who hath giueÌ„ so many fit names to his in his word It is no new name but the old and the verie same which the worde of God giueth them For it is Priest whose name is presbuteros and so translated into our tongue as other words Bible Euangilest Baptisme Church and the like which retaine the foot-print of their originall And could wee redeeme the wrong it hath receiued in being put to interpret the office of a popish sacrificer our labour should be imployed herein but we are not to coÌ„maund words As for other naturall english Elder auncieÌ„t senâ—or whereof some are no more english theÌ„ this the reason why we vse them not is because they are made triuial and common in other trifling pelting and prophane occasions So as what in regarde thereof as also for 〈◊〉 riuation whence this worde is taken and the allusion it hath by way of similitude to them in the law as we generallie among vs receiue it in our church not to be misliked nor so contentiously to be imrupned more then that word Sunday among the beatheÌ„ which name we retaine vnderstanding not that Sun in the firmameÌ„t though Pagans do but our Lord the sun of righteousnesse to whose honour wee obserue it LinguaÌ„ teneat mentem corrigat August And therefore as S. Austin in another case about the worde free will Let him retainethe worde and correct his minde If any be popishlie affected it is not the worde but their iudgement that needeth reformation Chap. 7. Almightie God which hast giuen vs thine onely begotten Sonne and this day to be borne of a pure Virgin And by a rubricke The Minister must â—e these words seuen daies following affirming that in euery of these seuen daies Christ was borne This is against the plaine manifest truth of the Scripture For Christ had his naturall birth in one onely day THis Collect readâ—â—â— Christnâ—â—â— day is here onely named but through the â—â—des thereof another in the time of the Commuâ—â—ion appointed for the same purpose a third for Innocents say a faineth for Whitsunday all wounded atâ—â—â—â—â—â—ith the flourish of a pen so as how euer â—â—arily some make shew to mislike but this one they doe what lyeth in them condemne the vse of the rest For they all aime aâ— one marke on Christmas day and the Sunday sorts wing there are two Collects â—â—ther of them so one purpose Among the Epistles and Gospels this Almighty God which hast giuen vs thy onely begotten Sonne to take our nature vpon him and this day to be borne of a pure Virgin graunt that we being regenerabe and made thy Children by adoption may dayly be â—â—â—ued by thy holy spirit c. Againe at the Communion proper prefaces vpon Christmas day and scuen daies after Because thou didst giue Iesus Christ thy only Son to be born as this day for vs who by the operation of the holy Ghost was made very man of the substance of the Virgin c. On Innocents day thus Almightie God whose praise this day the young Innocents thy witnesses c On the Purification of the Virgin Almightie c. As thy onely begotten Sonne was this day presented in the Temple in the substance of our flesh On Whitsunday and seuen daies after the Collects are two One thus God which as vpon this day bast taught the harts of thy faithfull c. Againe in the preface through Iesus Christ our Lord according to whose most true promise the holy Ghost came downe this day from headen with a sudden great sound c. Where that on Whitsunday interpreteth what is meant not precisely determining the very day whereon Christ was borne solemnized by the Innocents presented in the Temple sent forth his holy spirits for that neither the Church proposeth nor if she did can she so well determine but about some such time of the yeare and therefore in one of the Prefaces it is God which as vpon this day And that in common English is much about that time Now that a thing done one day many
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
dixit accepistis sed accipite spirituÌ„ sanctuÌ„ c Chrisost in Ioh. c 20. homil 85 Potestatein quandam pratiam spirita lem cos accepisse Ibid Sed vt peccata dimitterent dof ferentes enim sunt gratia spiritos quare addidit Quorum remiseritis peccata c. ostendens quod genus virtutis largiatâ—r Ibid. Theophilact Ibid. that the Lord breathed vpon his Disciples and said receiue the holy Ghost he implyeth the Ecclestasticall power that is giuen and collated and that for these reasons Christ in bestowing this power did vse these words 1. To teach vs that all things which are to be ministerially done in the name of Christ are really performed by the holy Ghost because in the Lords ordinance all things are wrought by the holy spirit 2. That hereby he might leaue an example to his Apostles and Ministers Therefore the rule and forme of this discipline being deliuered to them it is also said vnto them Receaue the holy Ghost S. Chrisostome noteth that our Sauiour said not Ye haue receiued the holy Ghost but receaue the holy ghost because they receiued a certain power and spirituall grace not to raise the dead and shew miracles or vertues but to loose sinnes For they are differing graces of the spirit wherefore he added whose sins ye remit they are remitted whose sins ye retaine they are retained shewing what kinde of power it is be giueth The like sense and construction is made by Cyrill or the Author vnder his name who interpreteth this Receiue the holy Ghost for Take yee the power to forgiue sinnes and to retaine whosoeuer sinnes ye remit c. To the like effect hath Theophilact and that almost in the very same words with Chrisostome Wherefore these words Receiue the holy Ghost is in effect as much as Receiue the gift of God bestowed vpon thée by imposition of hands whether to remit sinnes or retaine sinnes And thus much be spoken for clearing of doubts that arise by occasion of this sentence Chap. 23. Homilies against the word In the first tome of homilies Of swearing By like holy promise the Sacrament of Matrimony knitteth man and wife in perpetuall loue THe Booke from whence this grieuance springeth is taken out is the Booke of homilies set out in the daies of King Edward the sixt of which times and Booke Doctor Ridley Bishop of London who afterwards suffered for the Gospell giueth this iudgement The Church of England then had holy and wholesome Homilies in commendation of the principal vertues Maister Fore pag. 1940. which are commanded in Scripture and likewise other homilies against the most pernicious and capitall vices that vse alas to raigne in the Church of England How the times are altered Then that good Martir saw nothing in them dangerous to holy and wholesome instructions now euery smattrer in Diuinitie can finde intolerable vntruths But to be briefe The Author of the Homilies taketh the word Sacrament for mysterie Sacramentum militia Cicero Lib. 1. de officiis Credimus ne bâ—â— manum sacramentuÌ„ diuino superinducilicere in aliuÌ„ dominum post ChristuÌ„ respoÌ„de â—e Tertul de corona militis as Saint Austin and Ambrose doe with other of the Fathers Secondly in this place somewhat more particularly for the faith plighted twixt couples which was the auncient signification of the word in forraine writers Tully c. who call the oth giuen by the Captaine to the souldiers the oth and Sacrament of warfare In which sense Tertullian vseth the word we thinke saith he a question may be made whether warfare be fit for Christians and whether we beléeue a humane Sacrament may be added ouer and aboue the Diuine Sacrament The Churches of Heluetia in their former confession so take it speaking of what is due to the Magistrate Huie not etiaÌ„st libers simus c vera cum fide subiiciendos esse fidelitatem â—o sacrameÌ„tuÌ„ prastate scimus Heluet confes 1 artic 26. Idest â—usiuraâ— dum quosuis magistr at thus obstringuntur obseruat 2. Ibid. To him we know we are to perfouâ—â—e fidelitie and the Sacrament vpon which place we reade this obseruation Fide litie and the Sacrament that is the oth whereby subiects are tied to their Magistrates Now the meaning of the homilie to be some such thing appeareth both by the title of swearing as also by the words following in this place of holy promises vowes and couenants made and thereupon presently is inferred this scruple here By like holy promise the Sacrament of Matrimonie knitteth man and wife in perpetuall loue that they disire not to be separated for any displeasure or aduersitie that shall happen An euident place to shew what they intended who pend that Homily taking the word Sacrament either particularly for a solemne promise vowed or generally for a holy state ordained of God as Doctor Whitakers noteth Saint Austin tooke the word who honested Mariage by the name of a Sacrament Sacramenti no mine matrimonium Aug. cohâ— nestauit quando cius dignitae tem contra que rundam criminationes defendit quod in illo liâ—ro â—octissimè acsanctissimè fecit What. coÌ„tra DurauÌ„ p. 6â—6 St hoc inquam à pontificits ageretur facilè posset de apellati one conuentre Chemnit de Matrim p. 256. Quia coniugtum est sanctum vita genus divinitus institutum commend atum libenter et tri busmus nomen sacramenti Confes Wittenberg when against certaine mens false criminations he defended the dignitie thereof as he did in that Booke most learnedly and holily That which was done learnedly holily in Austin his booke we liue to the times to heare it censured condemned as done corruptly in the booke of homilies Chemnitius could be content Mariage were called a Sacrament so it might be an aduertisement of she whole doctrine thereof against the doctrine of the diuels and of the heathen if this were intended we might easilie yéeld to the name The confession of VVittenberg saith Because Mariage is a holy kinde of life ordained of God and commanded by him we willingly giue it the name of a Sacrament Take we first or last of these interpretations we shall easily frée these words in the Homily of that waight with which some delight to burden it withall It is directly contrarie to the 25. article of Religion which saith there are but two The other fiue falsly so called The article hath no such words fiue falsely so called but thus commonly so called after which manner so they are because the word Sacrament is more generally vsed but to speake strictlie 〈◊〉 what manner Baptisme the Lord his supper are called Sacraments the booke doth not so take marriage For in the 2. tome of homilies speaking of matrimony there is not somuch as a sillable that soundeth to this purpose where was both time and place to giue it the name of a sacrament if there had been any such meaning But their opposing the book
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
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
may we seeke for succour but of thee O Lord which for our sinnes art iustly displeased Yet O Lord God most holy O Lord most mightie O holy and most mercifull Sauiour deliuer vs not into the bitter paines of eternall death Then followeth a thankesgiuing for the dead who depart in the Lord and in whom the soules of them that be elect after they be deliuered from the burthen of their flesh be in ioy and felicitie Thus it is for the dead but commonly such as depart in the true faith of Christ that they may haue their perfit consummation both in body and soule in eternall and euerlasting glory For the dead but those which rest in Christ that at the generall resurrection in the last day they may be found acceptable in his sight and receiue the blessing c. In all which limitations no word of a notorious wicked person dying without tokens of Repentance But suppose that the Booke did require that the body of such a person should be interred and committed to the earth how appeareth it contrary vnto Scripture Doth Scripture any where forbid to commit the carcasse of a wicked man that is dead to the ground 2 King 9 34 Rather as was said of Iezabel Bury hir she was a Kings daughter so may it well be said Bury him or hir be they like Iezabel for wickednesse yet bury them for time was their Christian profession made vs account them sanctified by the blood of the Testament But it saith In sure and certaine hope of the resurrection Quando nos pra dicamus c Nobis liquere â—on potest qui ad veriÌ„tatis agnitionem sinâ— peruenturi qui non vndesentire nos decet salâ— tem vniuersorum qui audient Proponimus enâ—Ì„ omnibus in meâ— dium sicutietiaÌ„ nobis praecâ—ptuÌ„ est ne cui praeâ— iudicemusin malum praesertim Marlo in 1 Ioh. 4 14 When we preach the Gospell saith Marlorat it cannot be manifest to vs who will reach through to the acknowledging of the truth and who will not wherevpon it becommeth vs to thinke the Saluation of all vho doe heare the word of God For we propose it indifferently to all as we are also commanded that we preiudice none specially in the worse part For it is better a more safe course to thinke well of bad persons then of the good to iudge ill vnlesse we fully see they are obstinate stubbourne and contumelious And yet in such or toward such we may not giue too hastie a sentence Now as the Church of God in preaching the Gospell deliuereth it pell mell in the hearing of elect and reprobate which directly pertaineth to the faithfull that loue and feare the Lord so in giuing thankes to God for this or that brother the Church intendeth hir direction in generall for buriall of the dead which in speciall belongeth to them that die in the Lord At whose sickenesse the Minister was either present or not present If present by exhortation conference prayer Nam tutius est de malis bene sentire quam de bonis c. Ibidem quanquam 〈◊〉 in his quidem pracipitari dâ—â— bet sententia Ibidem and all such good meanes he did labour the sicke mans amendment and therefore may well giue a comfortable testimonie in the audience of his people If absent and could not come he is to bethinke himselfe how farre forth the sicke partie had profited in knowledge and what hope he gaue thereof in health sicknesse or both If some one he were that gaue no testimony at all but liued a wretched life and made a wretched end as it may fall out sometimes then must the Minister know the censures of the Church were exercised vpon him or not If not vpon him he may be held a member of Christ his visible Church till he be cut off because all things must be done in order and in their due place neither till then néede the Minister take knowledge to the contrarie Semel bonus semper bonus do necprobetur esse malus For as once an honest man is euer presumed to be an honest man till euidence come in against him so once a member of Christ to be thought euer after till sentence be pronounced by those to whom Authoritie is committed And if sentence be pronounced but not reuersed or otherwise a man be taken in some notorious sinne of Treason wilfully murdering strangling browning himselfe or the like and good proofe made thereof at such times this order for buriall of such a notorious wicked person is not prescribed to any Minister nor required of him The Minister must peremtorilie affirme that God hath taken the Soule And if the Minister doe it is no other necessitie nor peremptorie affirmation then is agréeable to Gods word For be he a wicked or a godly man that teath seazeth vpon indifferent it is in the forme of the prayer Booke and no vntruth either way because God hath taken him of his great mercy though not toward the reprobate yet of his great mercy toward his Church in disburdening the world of him Some haue thought and more then thought it for they haue disputed the contrarie The soule of a wicked man God cannot be said to take vnto him For Luke 12.20 This night shall they fetch away thy Soule that is the Deuill and his Angels shall The place misconstrued bréeds a wrong conclusion For first they shal take c. is a spéech vsuall in the language of Hebrew Greeke Ferunt aiunt pradicant clamitant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc 12.48 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid Latine and English They say they report they giue out c. When our meaning is no other but in the destrate indefinitly to be vnderstood not determining who saith or who reporteth for that we cannot distinctly tell only a generall report it is like that of Paul It is generally said that there is fornication c. So Luke 12. to whom much is giuen of him they require much that is as the same Euangelist there in the same verse rendreth it shall be required Secondly to say that by those words obiected the deuill and his Angels are meant is to restraine it and ouerstreighten the libertie of the obseruation Whereas these words They shall fetch may well note any whether men Angels deuils or other creatures of what kinde soeuer And all to teach vs that all are to be feared and are as well knowne to the Lord as we are to one another where being demaunded Who it is that calleth Ioh. 18.8 we answere It is I and who it is that fetcheth his soule It is they They it is not one onely executioner of the Lord his wrath but many Sisera a naile in his temples Iud 4.21 2. King 19 37. Sennacherib his owne bowels Adramelech and Sharezar Herod his wormes Egyptians frogs liâ—e c. A Fiâ—e in the vttermost parts of the floods
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
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
9. Or put we the child to kisse the Pax 10. Or in stéed of laying on of hands giue it a pat with the thumb and then a blow on the chéeke 11. Or tye a rag about the forehead 12. Or pretend to confirme it being a child but seuen daies old If these or any of these we be guiltie of we hartily giue them thanks that reproue But the world knoweth so far as our name is heard of euen therefore are we traduced by our open enemy abroad because we omit all these things What then shall we forgoe all patience Our hope is when our Countriemen know the sinceritie of our defence and how farre approoued of by other Churches they will flake their itching heate against vs in this argument Chap. 12. In the Rubricke of the Communion at the entrance of the people to the Lords boord the title of the confession hath this Then shall this generall confession be made in the name of all those that are minded to receiue the holy communion either be one of them or els by one of the ministers or by the priest himselfe all kneeling humblie vpon their knees These wordes were excepted against by worde of mouth and this reason giuen for dislike The worde of God alloweth not a woman or any other person beside the minister to speake in the church 1. Cor. 14.34 This Rubricke admitteth any one of the communicants to make the confession therefore not to be allowed nor subscribed vnto REply by personall and reall argument Quoad homineÌ„ quoad reâ— personall for the day before at what time this conference was had a minister being conuented did confesse at the mariage of his daughter hee required hir to take the communion booke which shee did accordingly and without anie spiritual guide to informe hir contrarie to our church order set downe holding the booke in hir hand did publicklie and audiblie read the wordes wherein hir consent is required Which noueltie pleased the father so well as he would needes aske his parishioners whither that were not far better then the other fashion of pronouncing them after the minister hee reading the wordes and directing the couples by them So as if the obiection here made haue strength it mightily ouermatcheth this practise of some one who hath fellowshippe in other points of opposition against our ecclesiasticall canons and order The reall answer to purpose was and is thus First none could giue instance that any other did it but the minister the rest of the congregation pronouÌ„cing that generall confession word for word after him But if so it were as the booke to their vnderstanding pretends a libertie yet no offence at all for any one of the congregation publickely to read an inditement drawne against his owne soule For so that confession is wherein the people are deepely ingaged Where it handling the kay of opening the kingdome of God by the ministrie of his word that the Rubricke should say This sentence of absolution be pronounced by man or woman or anie one of the Communicants then were iust cause to be taken against it But the truth is the booke wisely prouideth that the priest or Bishop being present shall vpon confession first made turning himselfe to the people say c. Well knowne it is that in the vniuersities our colledges schooles of learning appoint in time of diuine seruice certaine choristers or scholers to reade chap. say praiers sing the letanie and such like All which so done by such is performed all that while by other then profess ministers that haue taken orders As for the inforced conclusion That we permit weomen to speake openlie proueth no such thing secondly did it No such aduantage For weomen are to speake iointlie with the whole congregation whereof they are a part or els how shall they sing Psalmes and seueral alone by themselues as occasion may bee offred whither at the lauer of regeneration when they became sureties and Godmothers for little ones then to be baptised or to make answer at the solemnization of mariage when as their husbands for their part promise to take them to wiues and they againe in like words say asmuch on their owne behalfe audibly and aloud that the rest of the congregation may witnesse the publicke vow each of them make to one another Wherefore it cannot bee thought scandalous if neede so require that a confession bee made in the name of all those that receiue the holy communion either by one of them as this obiection wil needes haue it thought man or woman or else by any of the ministers For as it appeareth in storie the manner was that weomen hauing publickely offended the church required publick proofe of their vntained repentance both by word and deed This Irenaeus witnesseth Certaine weomen seduced Mulieres quaedam à Marco haeretico seducta corrupta cuÌ„ conuartebantur in manifest of a ciebant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plaÌ„gentes lamentantes corruptelam Irena lib. 1. c. 9 Chemnit exam 2. part titul de confes Euseb lib. 6. c. 43 Nouel constitut 3. vt dâ—termenatus sit nume â—rus Clericorum corrupted by one Marke an heriticke and afterwards conuerted did manifestly publish their confession weeping and bewailing their error that they were so abused The like course was kept with diuerse others who not withstanding priuate persons made a publicke confession of their sins in their owne name and behalfe And whereas any one of the ministers is named beside the priest wée must know that many particular congregations had as some churches yet haue in supply 2.3 yea more that did attend their publicke function till such time as they were called forth to reside in some speciall charge Therefore person vicar curate yea many more then al these in greater churches Cathedral and the like as in the citie of Rome vnder one Bishop 46. presbiters 7. deacons beside many other inferior helpers for many seueral duetys so at Constantinople 60. priests 100. Deacons c. to reade sing expound and to make supplie in the offices of prayer confession c which is the very cause here challenged in this place now in regard of these occasions before specified that men and weomen did as also for that ample supplie was and is in some churches the booke offeceth it in these termes This generall confession shal be made either by any one of them that communicate or by one of the ministers 1. Cor. 14.34 As for the scripture that suffreth not weomen to speake must bee thought not to exlude them from all manner of speaking namelie singing of Psalmes praying with the congregatioÌ„ or publickly confessing their sins but debarreth them onely the ecclesiasticall function of preaching which yet is not vtterly forbidden Talis necessitas potest accidere quae mulieris vo cem requirat Cal. Ibid. For some such necessitie may fall out saieth Maister Caluin though not ordinarily which may require a womans voice
pilgrims So Math. 6. Forgiue vs our trespasses as we forgiue which in Luke c. 11. is forgiue for we forgiue Little as we are wretches as we are we doe forgiue be intreated therfore O Lord to forgiue vs. For we glory be to thy name that we can so doe euen we forgiue where as signifieth because one put for the other Thus likewise There are two Sacraments because generally necessarie to saluation and if they were not so generally they were not Sacraments So that an argument might well be taken hence for refusing the other rather then inferring hereupon more then two Chemnitius his rule is this To a Sacrament of the Church there is required that I may so speake the generalitie of the commaundement of the diuine promise comprising all Ministers and all the faithfull of all times in the newe Testament An vniuersalitie he saith of the commaundement for time and persons both Ministers by whom and the faithfull on whom it is conferred One Simon Goulartius whom we haue alleadged in his notes vpon Cyprian writeth thus The ceremonies in ordaining of Ministers of the Church we commend so they be rightly and with edification obserued But Sacraments we deny them to be as which that is because they obtaine not a vniuersall vse For neither are all to be ordained but all are to be baptized and being baptized when they are in yeares they must come to the Table of the Lord. Doe men approue this reasō giuen by others and will they not take reason at our handes What is this but like wantons that will haue no bread at any ones hande but such a one or such a one they fancy though it be deliuered them as kindelie cut from the same loafe that others giue But because children make orts and are sicke of the wantons they haue a rod otherwhiles and the bread taken from thē and all little inough to bring downe their stout stomack glad afterwards to leape at a crust to prize husks hogs wash as the vnthrift did when he was in a strange country We néed not apply it they are of vnderstanding whome wee make answere vnto God giue them as inward and inlie a feeling of that we know they well vnderstand This third interpretation wee adde from their mouth whose presence neare his highnesse person may giue assurance of a truth The word necessarie hath a twofold signification One more large the other more strict Large as that which is necessarie vpon supposition if it may wel bee strict without supposition as that if must needes bee what ere come of it The first wee call generallie necessarie the second strictly absolutely simply necessary There are two sacramēts as generally necessary in that significatiō takē at large meaning no more because naming no more but two thesetwo not simply and absolutly necessary as if a christian were damned without them but as generally necessarie that is when they may be had according to Christs holy institution The wordes as generall as generall might bee and that of ourpose to giue full contentment but the deuil enuieth the peace of the church and crosseth otherwhiles our best thoughts and purposes when wee most intend them for other mens satisfaction Chap. 16. The Catechisme saieth That the bodie and blood of Christ are verilie and indeed taken and receiued of the faithfull Not plaine of transubstantiation yet it fauoureth too much And the article of religiō 28. saieth they are taken and eaten onelie after a heauenly and spirituall manner by faith DId the Catechisme deliuer these words The bread and wine are verilie and indeede the bodie and blood of the Lord not onely changed in their vse and qualitie but in their naturall substance so as mens senses are deceiued that take the colour tast and quantitie of one and other to be the colour tast and quantitie of those elements For they are all vanished and the verie bodie and blood is hid in the shapes and shronded vnder those formes and bee the partie faithfull or vnfaithfull he eateth that verie naturall bodie and blood of Christ vnder and in those shewes inclosed did the catechisme say thus Surely then had it beene transubstantiation and sauoured too much But being neither so nor in part so neither too much nor at all our brethren haue not done the part of the ministers and seruants of Iesus Christ to slaunder the doctrine of our church generallie in all our bookes contrarily professed and in this place particularly expounded For is not here in this sentence set downe a difference from Anabaptist and Papist The Anabaptist making them bare and naked signes the papist teaching as before briefly one clause distinguishing both dangerous opinions the bodie and blood of Christ verilie and indeede So then not onely bare and naked signes are taken and receiued so then not are onely as if there a stop and breath but are taken and receiued to shew they are not if out of vse and out of vse if not taken and receiued Of the faithful as if no faith then verily and indeede nobodie nor blood of Christ Of the faithful to distinguish from that falshood which teacheth the bodie and blood of Christ are verily and indeede vsed or not vsed bee the party faithful or not faithful For al this that our booke speaketh so expreslie yet men that are disposed to bee thwarting will slily beare the simple in hand as if what became not Eleazar did beseeme vs to dissemble whereby many young persons that take all vpon credit 2. Machab. 6.24 might thinke that our church so long continuing the Gospell publikelie profest were now gone to another religion But what should wee looke for from them whose heart is not vpright to the presēt truth Verilie and indeede the words they stick at fauour as much of transubstantiation as these words of M. Caluin where speaking of the elements in the Eucharist he saieth They are not bare signes but ioyned to their truth and substance Non sunt signa nuda sed veritati substan tiae suae coniuncta nec sacramenta domini vllo mode a sub stantis et veritate suasep arari oportet Cal institut lib 4. c 17. 15. Libéter accipie quicquid adexprimendà veram substantialemque corporit sanguinis domini communicationem Ibid. De modo siquis me interroget fateri non pude bit sublimtus esse arcanum quam vt vel meoingenio comprehendi vel enarrari verbisqueat atque vt apertius dicam expertor magisquam intelligam 32. Fios verècorpus sanguinem domini percipere P. martyr epest D. Bullingipag 1139. alibi Non igitur tantum panis vinum nectātum deitas chri sti c. Thes Aman. Pola Basil Ipsum corpuset ipse sanguis Christi reuera adsūt in sacra caena neither must the sacraments by anie meanes be seprated from their truth and substance Anon after is added by him I willingly admit whatsoeuer may make for expressing the very
substantiall communicating of the body and blood of the Lord. Againe of the manner thus he writeth If any one aske mee I will not be ashamed to confesse that it is a higher secret then can be comprehended by my wit or declared in word and to speak it more plainly I findit more in experieÌ„ce in a comfortable féeling theÌ„ I can wel vnderstand M. Peter Martyr in diuerse epistles shewing his iudgement confesseth that the godly coÌ„municating in the holy supper doe verily receiue the body and blood of the Lord. In the disputation kept at Basill vnder Amandus Polanus Doctor of the chaire one Iohan HosmaÌ„ being respondeÌ„t the bodie of Christ is absent from vs in place but most present with vs by our vnion with him through the holie spirit dweling in him and he in vs. Therefore not onely bread and wine nor onely the Godhead of Christ nor onely the vertue and efficacie of Christ is present in that supper but also the very body and the very blood of Christ arpresent indeed in the holie supper Present they are not inclosed inuisiblie in with or vnder the breade and wine be in the first supper they were not so Adsunt non inclusa inuisibâ—liter in cum vel sub pane et vino quia in prima coena non suerunt Ibid. Ephes 3 17 Non delapsaâ—o coelo in terrena elementa Act. 3.21 Eam prasentiam non efficit fides sed spiritus Ibid. but present they are offred and exhibited Not the bread and wine for the promise is made to the beleuer not to the bread and wine Present they are by the holy Ghost and by faith Present they are not slipping out of heauen vpon the earthlie elements because the heauens must containe him till the restoring of all thinges Present with the minde carried vp into heauen by the holy Ghost Now in these places before where it is written that the very bodie and blood of Christ are indeede receiued and the verie substantiall communicating of Christ his bodie and blood one should haue twitted these learned diuines O this sauoureth too much of transubstantiation and crosseth the 28. article As if eaten onelie after a heauenlie and spirituall manner by faith it were not eaten verilie and indeede Verilie and indeede such opponents shew want of loue and truth and what maruell if they euer learne and neuer bee learned Carnall men take nothing for verilie and indeede that is heauenly and spirituall For did they then must they thinke this to be a truth which more then seemeth that verilie and indeede they doe not Chap. 17. Of matrimonie O God which hast consecrated the state of matrimonie to such an excellent misterie that in it is signified and represented the spirituall marriage and vnitie of Christ his church This is directlie contrarie to the word of God Ephes 5. which teacheth the vniting of Christ to the church his loue to it and the churches obedience to him teaching how the man should loue his wife and the wife obey hir husband this is repeated 4. times and still the similitude drawne from Christ and his church FIrst the place in the Communion book quoteth not any text either in the Ephe. or els where Secondlie since truth in anie kind is not directlie contrarie to truth neither can this bee nor is it to the worde of God And that it is not appeareth here in because as face answereth face in a glasse soâ—â—ofe similitude exâ—resseth â—â—â—ther and therefore as it is true that Christs mariage representeth the mariage of man and wife so the mariage of man wife doth represent Christs mariage 3. Ephes 5.23.31 â—8 The place in the Ephesians speaketh of Christ and his Church so doth it of Adam and Eue vers 31. so doth it generally of all vers 28. and therefore an inâ—urie to streighthen it more then that quotation doth 4. No heresie is it nor any whit contrary to Gods word to say that in maried couples is represeÌ„ted vnto vs che mariage of Christ to his spouse For it is the properlie of things that are alike to set out one another And if it be true that in the ioyning of Christ to his Church the vnitie of man and wife is expressed then also on the other side in the fellowship of wedlocke twixt man and wife is the memorie of Christ his loue to his Church renued In this case for confirmation of that sentence August de bono coniug c. 18. alibi Annon audis Paulum dicentem quod â—uptiae sunt sacrameta imago dilectionâ—s Christs quam erga ecclesiam declarauit Chri so homil 56. in Geneâ— 29. MatrimoniuÌ„ est similitudo quam Christs atque ecclesiae coniunctio signi ficat Whit. con Duraeum de pa radox p. 656. Matrimonium typus imago fuit verè diuini spiritualss coniugii quod futurum erat inter Christum ecclesiam Bucan institut theol loc 12 O Deus quiper hoc vinculum matrimonis excellens et arcanum vinculum â—uae inessabilis et paternâ—a charitatis significare volussti quando officio coniugals vouitate fide nostras animas tibi vero sponso copulare placuit de ritibus et inflitutis Tigurme ecclesia Matrimdnium dulcissima est imago inter Christum et ecclesiam Lauat narratio de Nabale aske the iudgement of Diuines elder and later not ingaged in the question Elder Saint Austin and Saint Chrisostome Austin in many places of his works Chrisostome more briefly Hearest thou not Paul saying that marriage is a mysterie and the image of the loue of Christ which he hath declared to his Church Of our later writers Doctor Whitakers against Dur Matrimonie is a similitude wherein is signified the ceniunction of Christ and his Church Bucan in his institution Mariage saith he is a tipe and figure of the truly diuine and spirituall mariage which was afterward to be betwixt Christ and his Church To this purpose the same writer quoteth Paul Ephes 5.23 The Church of Tigurin vseth the like in the celebration of Matrimonie as we do where these words are set downe O God which by the bond of Matrimonie an excellent and secret bond of thy vnspeakable and fatherly loue wouldst signifie when by a mariage duetie it pleased thee in truth faith to couple our soules vnto thee the true spouse Lauater in his storie of Nabals life death saith that Mariage is a mysterie of the couenant twixt Christ his Church Chenâ—nitius handling the title of Mariage speaketh as our Communion Booke dath Coniugium dâ— cissima est imago Christi ecclesia sicut ex plicatimem il lam tradit Pau lus ephes 5. CheÌ„ nit in exam coÌ„cil Triden Mariage saith he is a most sweete image of Christ and the Church as Paul maketh the exposition For whereas Eue is framed of the side of Adam fallen a sléepe that she is bone of his bones this the auncient make a godly interpretation of
deceive God or man If he liue well thou hast what to follow if he liue prophanely doe what he teacheth but not what he doth As concerning the outward and visible ministrie both good and bad do baptise but inuisiblie he doth baptise by them whose iâ— iâ— both visible baptisme and invisible grace Iudâ—â— did baptise yet not he but Iesus Christ baptised with the holy Ghost Neither hiâ— calling nor message deserue dreproch though the man did A seale of wood may giue the stampe of Cesars image as well as a â—â—â—â—ed of gould The light of the some is not stained though his be 〈◊〉 reach to Baals draughthouse It is Saint Austins similitude against the Donatists A pardon is worth accepting of their parts who neede it though a sorrie fellow were the â—â—ellenger of such glad tidings When manâ—het is vpon the taiâ—â—â—â— man â—ueâ—â—oneth whither the husbandman where he sowes the seedâ—◠〈◊〉 a leprous hand like Naâ—â—an it contenteth so the séede be good the ground battle the time seasonable the heauens kindely with their first and latter raine What remission of sins is to be hoped for where the minister himselfe is wretched and impenitent Such men are to be lamented Si 〈…〉 plain intustot and Actioneâ—â— subsannans c 〈◊〉 dubâ—te 〈◊〉 calicemillius manuporresta ver a 〈◊〉 esses orporit sanguinis Christi pigworâ—â— Caluin antiders Concil Triden sos 7 â—an 11. yea more they deserue to be depriued and thrust out yet be the minister an eplâ—â—e inwardly to himselfe deuiding the holie action of the sacrament I cannot doubt saieth M. Caluin that the breade and cup reached vnto me by hâ—◠〈◊〉 are vnto not the true pledges of the â—odis and blood of Christ If not to be able to preach make a man a dumb dog the doubt is boâ—â— that ordinatioÌ„ may be good which setteth apart such one 's to the work of the ministrie This frame of words féeâ—â—eth to take many things for graâ—ted as that a man not able to preach is a dumb dog and that such a one his ordination is not good The first of which propositions needeth explication the second requireth farder proof theÌ„ onelie a bare affection In the first wee doubt what is meant by preaching secondlie who are these domb dogs By preaching meane they making a sermon vpon a text expounding of the wordes for their depentance and fence raising of the doctrin with their seueral vses ane due application to time person and place by instruction reproofe confutation and the like and al this done without books coâ—d by heart and vttered with an audible voyce in the eares of the congregation we easily confesse an inestimable benefit commeth to Gods Church thereby and men thus sufficiently able are worthie of speciall inâ—enragements for maintenance of learning 〈◊〉 religion but then are they a verie few that must beheld forable ministerâ— and belike because others not thus able to preach must be reputed no ministers which is vndoubtedlie a very dangerous and false consequent That some are so qualified able thus to preach is a singular blessing of God vpon both our famous vniuersities and his rich mercy which he hath vouchsafed vnto our church but that other are not therefor lawfull ministers Qui bene pronuÌ„tiare possunt quid autem proâ—untieÌ„t excogitare non possâ—â—t Quod si ah a lies sumant elo quen ter sapienter que coÌ„scriptum nemo riaque coÌ„meÌ„dent at que ad populuÌ„ profer ant sieam personam geruÌ„t noÌ„ improbe facions Sic enim quod vtile est â—ultâ— pradicatores 〈…〉 muâ—tâ— magâ—â—trâ—â—st 〈◊〉 verimagestri id ipsâ—um die anâ—â—â—â—ia et neÌ„ sunt in iis schismata Aug. de doct Christia lib. 4. c. 28. nor their ordination good who cannot doe somuch wee dare not so iudge For some there are as S. Austin well obserued in his time that can pronounce well or as wee english it are good churchmen but cannot so well inuent neither for matter nor wordes but if they take of others what is well penned as homilies or sermons pronounce theÌ„ to the people if they sustaine that person they do not amisse For so which is a profitable thing there are many preachers but not manie maisters if so be they speake all thinges of that one true maister Christ and that there be no schismes among them Where wee may note 1. the way to haue many preachers secondlie that they who take other mens labours to vse do a profitable worke 3. that they are not reckoned dumb dogs or vnpreaching ministers but preachers and publishers of the truth But let vs proceede on as wée began Some there are whose inuention serueth welinough vpon due meditation haue apt words at will and can accordingly fore their places quotations for euery necessary proofe which they do alledge yet their memory is weake for their hearts they cannot deliuer without book what they haue penned in writing These also must be put out of the number of ministers as not able to deliuer their message and threefore being not able to preach their ordination is not to be held for good But by these mens patience who so dispute we prefer other mens iudgements before such ouerhastie censures For Zepperus Bernard Textor though otherwise known disciplinarians giue their verdict otherwise Tyrâ—nibus aliquid sub imitie conceds potest et indulgeri vt vel adverbeÌ„l ma moriterediscaÌ„t veles chartale gant c. Zeppen Art habend concion lib. â— Breus memoria subsidnum in charta not at 〈◊〉 in libre repositum seâ—finum Bernar. Texter Pandect sacra â—omâ—toâ—â— Enâ—angelizare enim perpance 〈◊〉 rum est baptizare antem cuinslibet â—â—de sacerdotie figatur Chrisest in 1. Corinth 1. Nune quidem prasbyteris qui in habilteres some hoc momustradimus Ibid. To young diuines at the first somewhat may be fanourablie yeelded that either they con without booke or els to read their sermons out of their paper Bâ—â—nand Textor distinguisheth of preachers some are of a bad memory some of a good They of a bad memory may haue help from their notes in their paper booke as it lieth before them 3. others a gaine there are that can neither inuent nor dispose nor remember and therefore not able to preach in the sense here deliuered of preaching and yet were reckoned for ministers in the dayes of the Apostles For so auncient and late writers vnderstand that place in 1 Corinthians where Paul saieth he was sent not to baptise but to preach For saith Chrifostome preach a very few can but baptize euery one may that is a Priest or minister And then after recording how the custome of the Church in his dayes differed not from the Apostles times Now truely saith he wee giue this office to presbiters that are more â—nable Maiusest â—n an gelizare quam baptizare Non emnisqui baps tizat idoneut est euaÌ„gelizare Ambros in 1. Corinth 1. Perfecte baptizare etiam
Iudates in Christi anos sausentis est forma c. Beatorum mar tyrum caede posâ— se c. In aternitatis profectum per martyrii gloriam efferchantur Ibid. Pro Christo potuerunt pati quum nondum poterant confiters August â—m Epipha â—erm 6. inserm 23. de tempore Non habebates atatem qua in passurum Chrustum crederetâ—â— sed habebatis carnem in qua pro Christo passuro passionem sustineretis Ib. Non â—rustra infantes illos qui cum â—ominus Iesus necandus quareretur occisilunt in honorem martyrum receptos commend it ecclesia Id. de lib. arbit lib. 3. c. 23. epist â—â— Hier. Homil de sanctis lib. 2. de symb ad Catechu c. 5. as the auncient Fathers witnesse Bernard who was some 5. hundred years since hath these words Can any doubt that the infants which were slaine in Christ his stéede are crowned among the Martyrs And méeting with an obiection that might be made If you aske saith he what they deserued at Gods hands that they were crowned aske also what fault they had done that they were murdred vnlesse peraduenture Christ his pietie were lesse then Herods impietie that the tyrant coulâ— put harmelesse infants to death and Christ could not crowne them who were killed for his sake Theophilact who was some 900. yeares after Christ writeth thus That Herod his malice may be shewen must iniurie be néeds done the little ones Heare therefore they were not iniuried but iustly obtained crownes Haimo some 800. yeares after Christ writes in his Postilly vpon this feast day of the Innocents In that the children were slaine for the Lord Christ it implieth that by the accepted worke of humilitie the way is to the crowne of Martyrdome c. Hilarie who was some 400. yéeres and vpward after Christ in his exposition vpon Saint Mathew speaking of these babes their death saith Iewrie did abound in the blood of Martyrs And presently after thus Herod his fury and the death of the infants is a forme or patterne of the people of the Iewes raging against the Christians and thinking that with the slaughter of blessed Martyrs they can extinguish the name of Christ And speaking of those words in the Prophet Rahel would not be comforted because they were not c. They were caried vp into the aduancement of eternitie by the glory of Martyrdome Saint Austin who was somewhat before Saint Hilarie The infants saith he could suffer for Christ though they could not as yet confesse him Againe in another place yee were not of age to beleeue in Christ who was to suffer but yet ye had flesh of your owne wherein yee could indure the Passion for Christ who was to suffer And in his third Booke of free will The Church doth not in vaine commend the infants receiued into the honor of martyrs which were slaine by Herod c. Which very selfe same sentence he remembreth verbatim in his Epistle to Saint Ierom Copious in this argument are his Homilies of the Saints in foure senerall Sermons calling the Innocentes Martyrs and their death Martyrdome and in his second Booke de symbolo ad Catechumenos the fifth Chap. c. Before him Saint Origen homil 3. maketh mention of them after this manner Horum memoria semper vt dignum est in ecclesits celebratur secundum integrum ordinem sactorum vt primorum martyrum c Origen homil 3. in diuersos Benè secundum voluntateÌ„ Dei corum memoriam sancti patres celebrari maÌ„dauerunt seÌ„ piternam in ecclesus velut pro domino morien tium Ibid. Ecle paruuli esti quos hostis natura crudelitatis monstruÌ„ Herodes occidit subito fiuÌ„t mar tyres dum vice Christi pro Christo CypriaÌ„ de stella Magis Testimonâ—igrave um quod non poteraÌ„t sermone per hibent passione Ilid Spangenberg Postil Ista tam tristi tragaedia cruen tam ecclesiae Christs imaginem delintauit Centur. 1 lib 1 cap 3. Vt Abel primâ—s veteris testamenti â—artyr fuit cuius sanguis ad DeuÌ„ clamauit it a isti primi in nouo test amento propter Iesum Christum recisi sint gloriosa mar tyris corona redimiti vitam hanc mortalem cum immortali commutauerunt cum illâ— nunc in coelis viuunt Gualter homil 18. in Math. 2. The memory of these infants alwaies is celebrated in our Churches as it is meete according to the intire order of the saints that Bethlehem it selfe where the Sauiour was borne may seeme to offer vnto the Lord the first fruits of the Martyrs Anone after VVell therefore and according to the will of God the holy Fathers haue giuen in charge that there be celebrated a perpetuall memorie of them as dying for the Lord. No new deuise in his time but long before as it appeareth by his writing Saint Cyprian or the Author vnder his name Behold these little ones whom Herode the enemy of nature and and monster of crueltie did kill are suddainly become Martyrs and whilest in steede of Christ and for Christ pulled from their mothers breast and slaine they beare witnesse by suffering what they could not by their speech All which testimonies as they are nothing if Scripture were against them so the Scripture no where gainsaying we shall doe ill to gainsay the testimonie of so many ages succéeding one another and that for many hundred yeares confirming what but lately is denied without sufficient proofe to the contrary And yet though lately denied by some few among vs not to speake of our own Church here at home other our brethren in the same faith learned writers of these times approoue the order we do Spangenbergius as may be seene in his postill they of Merdenburg in their Centures note that God by this heauie Tragedie hath shaddowed out the bloody image of Christs Church Which historie of theirs would not fit to such a purpose if their were no comparison twixt them and the Church of Christ Master Gualter in his 18. Homily vpon Saint Mathew writes thus As Abel was the first Martyr of the olde Testament whose blood cried vnto God so these infants were the first which were slaine in the newe Testament for Iesus Christ and crowned with a glorious crowne of Martyrdome haue changed this mortall life for an immortall and now liue with him in the heauens Beside all these auncient and late authorities this argument may iustifie what our Church doth They in whom Christ is persecuted and put to death may be held for Martyrs But in those innocent children Christ was persecuted and put to death For such was the tyrants purpose and so Christ accounteth what is done to little ones for his sake as done vnto him Therefore may they be thought blessed Martyrs not in speaking for they were infants but in dying Non pro fide Christs nec pro iustitia occubâ—â—â— ruÌ„t sed pro fide Christo id est loco Christs Ludol not properly Martyrs
auncienter when it seemeth Rabanus Maurus writ vpon this argument These last 1000. yeares wee will cut off and looke to the times before Which if we doe it appeareth when they were much more sparing they yet had some one garment or other distinct from others which they vsed onely in publike offices of the Church Witnesse the councell of Brage and before it the councell of Toledo and before them both the councell of Carthage in the daies of Saint Austin Of which time Saint Hierom for he was not much elder then that reuerend Austin writeth that some garmeÌ„ts were distinctly appropriated to Ecclesiastical and publike vse Which may be seene in his first book against Pelag. who cauilled at such attire as contrarie to Gods word What offence saith that good Father is it if a Bishop Presbyter and Deacon and the rest of that Ecclesiasticall order goe before in a white garment at the administration of the Sacraments Which if any shall thinke that other Christians not Clergiemen did weare his wordes vpon Ezech cap. 44. manifest the contrarie Diuine Religion hath another atttire in the ministerie and another in a common vse and life This himselfe proued in his owne practise For one Nepotian a Presbiter dying left him a garment which hee vsed as hee saieth the ministrie of Christ The historie is this Nepotian taking his Vnckle by the hand this coate or garment quoth hee which I did vse in the ministrie of Christ send to my wel beloued my Father for age c. meaning Ierom by that appellation Where it seemeth no vsuall and ordinary attire but some choise and speciall one for hee intends it as a pledge of his last loue and kindenesse which hee did bequeath vnto him secondly we may note it was such a one as he did not continually weare but at times in publike duties of his calling for hee was a Presbiter and in the ministrie of Christ he did vse it But proceede wee on forwarde much about this time in the Greeke Church some vniforme attire was also receiued among the Clergie as Chrisosotome remembreth in diuers places In his homilies to the people of Antioch Hac vestra dig nitas est hac ouâ— nis corona non vt albam splendentem tu nicam circumeatis amicti Chrisost homil 60. ad populum Anticchen Haec est dignitas vestra haec stabilitas haec corona noÌ„ quia tunicam induts caÌ„didissimaÌ„ per ecclesiam ambu latis ld homil 83. in Math. Trecenti circiter anni c. Auctor quaestioÌ„ vet nous Testam c. 44. Quod mulier non sit creata ad imaginem Dei Qq. 21. quod Melchisedech foerit spiri tus sâ—nctus Q. 1091 quod Ada non habuerit spirituns sactuÌ„ Quast 123. Idolatria ad misit per quod peccauerat in Deum c. Q. 8â— His in vrbe Roma Q. 115. Quasi non bâ—diè Diacons Dalâ—â— a â—icis induantur sucut Episceps Id. cap 46. Vtea cirâ—â—â—â—amictus ministerium sacri baptismatis adimpleret Tri partâ—â— histor lib. 5. cap. 35. and in his homilies vpon S. 0725 Mat. For blaming the priests or Ministers for their negligence not caring who receiued or how but admitted all to the Lord his Table without difference This is your dignity crowne c. and not to goe about in your goodly white shining garments c. Againe in his Homilies vpon Saint Mathew to the like purpose in words not much differing This is your dignitie this your constancie this your crowne and not because you walke vp and downe in the Chruch in your white coate or garment About some 300. yeares after Christ for it séemeth to be no more by the Author of the questions vpon the olde and new Testament cap. 44. for after the birth of Christ about some 300. yeares were runne out then is witnessed that a distinction of ecclesiasticall garments from others in the publike seruice was in vse That authour we call him and not Saint Austin both because of the times wherein he liued was somewhat auncienter as appeareth before because but 300. yeares after Christ as also because of diuers opinions not soundly deliuered as quest 21. that the woman was not created after the image of God that Adam sinned the sinne of Idolatrie quest 83. that Melchisedech was the holy Ghost quest 1091. and that Adam had not the holy spirit quest 123. c. yet notwithstanding these dangerous pointes handled contrary to Scripture and Saint Austin Beside another prose there is because the Author of this booke quest 115. liued at Rome so did not Saint Austine yet we say notwithstanding all this he may be credited in a matter of fact as to say what was donne for therefore we alleadge him namelie that Bishops and Deacons in his time did weare Dalmatish garmentes that is a kinde of ecclesiasticall attire before this time In these hundred yeares wherein the Church had breathing after her sore long wasting persecution we haue farder proofe in the daies of Constantine who good Emperor gaue a distinct holie garment to Macarius to weare in administring Baptisme and Theodoret recording the same reports an example of a Stage-player who for bringing this baptizing garment vppon a Stage to daunce in it fell sodainly downe and dyed Qua indutus quidam canta torscenicus inter saltandum collapsus interist c. Theodor lib. 2. cap. 27. Eusebius in his Ecclesiasticall storie the tenth booke and fourth Chapter chronicling the great ioy which was among Christians in good Constantin his raigne pauseth his stile in the gratulatorie triumphes which were made at the solemnizing the dedication of a Church built in Tyre of Phoenicia where a man of good account prepared a graue godly exhortation in the presence of Paulinus that holy and reuerend Bishoppe with a many other Ecclesiasticall persons then assembled in their ornamentes and sacred attire reaching downe to their feete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb lib. 10. cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It may bee no such store of proofes can be yeelded for the times within the 300. yeeres after Christ And no meruasle good Christians they had no open Churches but secret places to serue God in well content if they might haue then but foode and raiment with the small libertie of the Gospell which they inioyed no otherwise then as a man that eates stolne bread Yet so farre as the Records of that time may deserue credit so wee finde that 60. yeeres before the dayes of Constantin a peculiar vestiment was appointed for celebrating the oCmmunion Singulari vesti tu queâ—â— sacra tum dixerunt indui licuit sa cerdotibus in Eucharistia Centur. 3. cap. 6. pag. 146. This decree the Protestants of Meidenburg in their Centuries referre to the times of Stephen Bishop of Rome who afterwardes as did many else his Predecessors and Successors for it was in those best times layed downe his life for the testimony of the Lord Iesus Higher then 200.
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
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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉