Canon so earnestly vrges the vse of this gesture of kneeling as also by vrging it so seuerely to put an ende to the offensiue diuersitie if it were possible in the receiuing of this sacrament of vnitie some sitting some standing some walking and but some keeeling for that of all these kinds of gestures these times considered this of kneeling is iudged the fittest For it was wisely foreseene that such multiplicitie and varietie of gestures tending so much as they do not onely to set the people forward in that whereunto they are too forward alreadie namely in thinking too too irreuerently of so high a mysterie but also to the no small occasioning of the Papists more and more to stumble both at our doctrine and doings would not nor could not bee reduced to a needefull vniformitie in this case without some moderate seueritie vsed to that end Wherefore otherwise to gather thereupon as though thereby our Church now meant to make it absolutely and simply necessarie to the complement of this sacrament is but directly contrarie to our last premised rule to make the worst construction of the Churches order therein that may be and therefore thus is their third argument founded vpon so bad a ground answered also Further yet to breed and continue in vs for the reasons aforesayd the better liking of the Churches order in this behalfe none can say of this gesture of kneeling as they say of the other that it is a meere humane inuention for we find it often practised with allowance and liking of the Scriptures of the godly in praying and thanksgiuing to God and therefore howsoeuer idolaters haue or do and will still abuse it in and about their idolatrie I hope for all that we purging it of all such abuse none will deny the vse thereof to be lawfull and very fit also for true Christians in humbling themselues before God in their prayers and thanksgiuing Sure I am that the consideration of these things hath alwayes so preuailed with me that without scruple of conscience I haue euer vsed it my self in the receipt of the Sacrament and rather am I incouraged to vse it still for that I find that not our Church alone but the reformed Church of Boeme as it appeares in the harmonie of confessions Sect. the 14. also alloweth and vseth it Let this therefore suffice touching this rite and now let vs go on to consider what is sayd against and what may be sayd for the prescribed apparell CHAP. 5. Of conformitie in the prescribed apparell ALl the rest of the prescribed apparell saue only the Surplisse for vs ordinarie Ministers as namely the Gowne Cloake Hood Cap. and Tippet are in all mens eyes rather ciuill scholasticall and academicall then meere Ecclesiasticall appointed rather only for a decent distinction and degree then otherwise neither are they imposed by law vpon any such penalty as the Surplisse and therefore they must needs be without the reach of most if not of all the obiections made against the Surplisse Yea the verie surplisse also in that it is by the order now appointed not to be worne of any minister that is a graduat without his hood answerable to his degree so farre forth must needs cease to be meere Ecclesiasticall Somewhat also to the same end it is that we see in Collegiate and Cathedrall Churches the wearing of it is not appropriate to ministers or deacons only for that many there weare it as well as these which neither are such nor neuer meane to be And as for the Coape appointed by the 24 Canon by the principall minister to be worne when he ministers the Communion in Collegiat and Cathedrall churches we need not here trouble our selues at all for there is none that I know or heare of in such places that refuse therein to conforme themselues The onely question therefore touching apparell prescribed vs ministers is in effect about the surplisse so that it being once proued that we may and ought it being vrged as it is conforme our selues therein I doubt not but with all it will be sufficiently cleared that we may without scruple yeeld to the vse of the other appointed vs for our ordinarie ciuill vse out of the time of our administration Many haue bin and yet are the obiections against it but they are also answered by the late reuerend Archbishop in his foresayd booke Pag. 256. c. that he that will take the paines but to read and marke what is there sayd therunto by him partialitie of affection laid aside cannot but be satisfied I would thinke And there further shall you find proued that distinction of apparell was appointed ministers and vsed by them before the Popes tyrannie and namely that this of wering a white linnen garment was in vse in Chrysostome and Hieromes time Pag. 291 259. and that he defends it not howsoeuer some other haue done for any signification it hath but for decencie order and comelinesse sake onely nor as most fit and necessarie but as tollerable and quietly to bee yeelded vnto and vsed for obedience sake to lawfull authority commaunding it for the peace and good of the Church so proouing agaÃnst all their said against it either by the admonition or by Maister Cartwright as it is vrged and vsed by our Church not to be contrary vnto any thing set downe in the word but rather to be consonant euery way to the rules thereof touching such matters And doubtles it is but either the ignorance or wilfull error of men to refuse and shun it as they doe for that either it was first deuised and brought in by the tyranny of the Bishop of Rome or for that it hath beene vsed or yet is idolatrously by the Romish Church For first it is recorded by Polidor dâ—â—inuent rerum Lib. 6. Cap. 12 and by Isidor writing de Stephano that the said Stephanus who was Bishop of Rome anno Chri. 256 which was long before euer popery was first decreed the white lynnen garment to be vsed of ministers in their ministration and for further proofe of this point let any man read Hieroms first booke against the Pelagians Cap. 9. and vpon the 44 of Ezechiell and Chrisost hom 6. ad populum Antiochaum as also concil 4. carthaginense Cap. 41. and he shall find a white linnen garment in those times also in vse amongst the ministers of the Church as a distinct apparrell to administer in yea that more is who so reads Theodorets 2 booke Cap. 27. shall finde that Constantine gaue vnto Macarius Bishop of Ierusalem a pretious garment wrought with gold to administer baptisme in all which was before popery that wee so much condemne And as for the other reason drawne from the abuse of it in popery not onely by the testimony of Augustine ad Publicolam Epist 154 but also by the most cleare testimony of sundry other writers both ancient and moderne and by sundry presidents and examples out of the scripture in the foresaid tract in
day and the Epistles on Easter eue and Michaels day lastly that the portions of scripture inserted into the booke and the Psalter annexed thereunto are so prescribed thereby to be read as they are wherein yet there are many knowne faults that by no meanes can stand with the same Scriptures in the originall tongues wherein they were first written The first whereof is prooued to be a great fault for that it is a kinde or taking from the word and forbid Reuel 22. and a depriuing the people of one good meanes the better to enable them to search them and so is the second said to be for that by the precise appointing them at those times the people are occasioned to mistake and to misunderstand them and likewise is the third for that so there is false witnesse borne both against the scriptures and the spirit of God the authour thereof as to haue said and meant that there which they neuer did But to the first of these for any thing that I can gather out of the 14 Canon for by the statute made at the first Eliz. 1. to establish the booke aswell all addition detraction or alteration thereof in the vse and practise of it was forbid as it is now by that Canon it may as well now as before and indeed both before and now truely and iustly bee said that no such inconuenience neede arise by that order for that no minister eyther by the booke or by any other ordinance of our Church is 〈◊〉 forbid ouer and aboue those that are appointed being allowed to be a Preacher to read any or all of those that are not at such times as he shall thinke good with exposition thereof and sure I am I myselfe haue so done and in ful perswasion that therin I haue done nothing against order therin taken eyther before or now For doubt lesse any man may iustly think that by our Churches order they were onley so left out as they are in that they were not thought so lightsome and easie to be vnderstood as the other that are appointed to be read being but barely read without exposition and interpretation and in the meane time none that can are forbid to read and studie them priuately But if they were by the Kalender aswell appointed as the other orderly to bee read yet in that in parish Churches the people com not together but vpon few daies in the weeke they might misse the hearing of most of them aswell then as now And as for the second the inconuenience imagined to arise therby euery minister that makes scruple at conformity being a Preacher as commonly and generally he is that likewise he in reading of those Scriptures at those set times by soundly interpreting them and preaching thereupon which the booke no where nor any other Canon forbids him may preuent And touching the last I hope shortly all occasion of that obiection will be remoued when the new translation by his Maiesties most Christian and Princely order in hand shall be finished and authorised as the onely authenticall translation to be vsed in our Churches and in the meane time I am perswaded that no Bishop in this land will denie any minister that can and will in peace and quietnesse vse that his liberty to read all the foresaid Scriptures in the booke according to the great Bible by order alreadie from themselues appointed to be in Churches that we may read the Chapters out of it for though we may find that the Booke appointes Epistles Gospels Chapters and Psalmes to be read yet no where shall we finde there eyther that they are said to be any part of the Booke and therefore they were left out in the latine translation thereof or that it ties or bindes vs to any one certaine translation for the same But if it expressly did may we iustly thinke that it is contrarie to the word to read the Scriptures to the common people in a translation that hath such faults as the originalls thereof rightly vnderstood sometimes will not beare Doubtlesse then I feare in faith and assurance in our consciences that wee doe alwaies well therein we shall neuer allow them to read or to haue read vnto them the Scriptures in any translation at all for when can we be certaine that any translation is free from all such faults vnlesse therefore with the Papists we would debarre them from hauing and hearing the Scriptures at all in the vulgar tongues we must be contented that they read and haue them read vnto them in translations that happily when we haue all done may haue some such faults And this is it that both they and we must content our selues withall in this case first that the faultes be such which though they stand not full with the originall yet they import not any errour against any necessarie truth elsewhere taught in the scriptures of which kind for any thing that I can remember amongst all the faults noted in the foresaid inserted Scriptures in the booke there is not one and then that those faults are not so defended by our Church to be no faults but that alwaies it hath beene permitted the godly learned ministers in preaching of any of the said Scriptures in a wise and discreet manner notwithstanding to acquaint the people with the sense most agreeable with the original yea we see most of the same faults corrected and amended alreadie in the foresaid great Bible commonly called the Bishops Bible and now againe that that whole translation and others are to be examined and so all faults that haue past in any hertofore as far as the learning and diligence of man can reach vnto are to be reformed all which duely considered I hope may serue to answere these obiections CHAP. 10. Touching the reading of the Apocrypha NOw the next is touching the bookes appointing the Apocrypha to be read as it doth wherein many faults are found also as that they are appointed publikely to be read at all that they are appointed to be read as Chapters of the holy Scripture of the olde Testament and as more edifying then the Canonicall omitted to giue roome for thē and that often there is a speciall choyse of them for certaine solemne feast daies or holy daies All which obiections as I sayd before the Deane thē of Chester now L. Bishop of Rochester no man then or there finding any fault with that his answer in the conference before his Maiestie shewed was needlesse because by the preface set before the second volume of homilies which is by order of our Church allowed authorized aswell as the booke and indeed published since the bookes first authorising in the yeare 1563. and therefore euen by that circumstance more likely and fit to serue in this point to explane the meaning of the booke the minister is exhorted to wey and to read his Chapters priuatly before he come to read them publickly and thereupon if in his discretion he thinke
in the name of the child they professing and desiring what is it but in the true meaning of the booke in Christian charitie and hope so to do for that they are perswaded that if the child were of age it would euen so do professe desire therfore that they in the mean time do so in the name therof in full expectation that when it shall it will account that by them it selfe so did that so the Couenant betwixt God and it may in this Sacrament stand ratified therein And yet in some sence according to Christs saying Math. 18. it might well bee defended that such little ones beleeue in him as habitually they are reasonable not actually CHAP. 12. Answering diuerse obiections against the booke touching baptisme and other things there ordained ANd seeing by Christs baptisme and his ordaining of this sacrament water was alloted to be the outward part therein why may we not according to the booke both say and thinke that therby the water of the flood Iordan wherin he and others were baptised and all other water was indeed sanctified meaning as the outward element in a sacrament by the institution therof was and is thereby sanctified for that vse to the mysticall washing away of sin As for that which is further obiected against that which is set downe in the foresaid parte of the Catechisme touching two sacraments only generally necessary to saluation the meaning onely is that there are only 2 such taking a sacrament properly as thereafter it is defyned and that they two are necessary so to saluation as by no means without danger therof they may be contemned or neglected and that for all christians first or last yong or old and then what iust exception can there be made at all against that So also by the order that is now takē in the booke that the lawfull minister only shall priuately baptise the child the old obiection against the conditional baptising of it after in the case mentioned in the booke is sufficiently taken away for now that will neuer neede to be put in vse And as for the ring vsed in mariage the words with my bodie I the worship or the resēblance that it is said there to haue of the spirituall marriage betwixt Christ and his church I finde not that any seeme greatly to stand at any or at all of these And if they should surely they could not therin finde any iust cause for the ring is but giuen taken as a ciuill token betwixt the parties that are maried of the promise and couenant that therein they make one to the other and the word worship there vsed doth but import that worship or honor that growes vnto the woman by marriage in that thereby man is so made her head that she hath in the phrase and sense of the Apostle thereby also such a right of ouer and in his bodie that thenceforth it is not his owne as it was before which whiles by marying of her he intitles her vnto very truly hee may say in that sense that with his bodie he doth her worship and finding the holy ghost so oft hath taken delight vnder the shadow of marriage betwixt man and woman to set forth vnto vs the spirituall marriage betwixt Christ and his Church the speech in the booke beeing to bee vnderstood no otherwise but as hauing reference onely thereunto as indeed iustly it cannot no iust fault can be found thereat Now as for all the rest of the obiections alledged against precise conformity in the practise of the booke from certaine words phrases in sundry prayers and parts thereof which seeme hardly and harshly to be set downe yea so as without some alteration they cannot well be so vsed to helpe vs in that we are to call to mind againe his Maiesties pleasure as I noted in the beginning of this treatise most gratiously deliuered vs in the conclusion of the conference that hee would haue vs to take euery thing in the best sense we could for in that sense only he would haue vs to vnderstand that he vrged them to be vsed and yeelded vnto for in this case we but so doing there is nothing so hardly set downe but that taking it and explaining it as the very booke meanes it and as the publikly professed and authorised doctrine of our Church doth lead vs the offence thereat will be remoued 2 Then secondly howsoeuer some now so the better to countenance their refusall to yeeld this conformity though in some sort they haue seemed better to like thereof heretofore perswade themselues would also perswade others that now they are more strictly bound to follow in euery thing the precise letter of the Booke then before by the new Canons and the declared meaning therein of the Church in that respect we are to vnderstand that both contrarie to his Maiesties foresaid declared pleasure in that point and contrarie indeed both to the meaning of the booke and those Canons it is so conceiued for if that were so that now vpon no circumstance or due consideration the precise letter thereof might be altered at any time then we should neyther burie baptize nor visite any but males and though there be but one to be baptised we should yet alwaies vse the plurall number in speaking thereof for so onely runs the letter of our booke yea that more is if conformitie now vrged bound vs to such a precise and strict following the very letter of our booke in euery thing then thereby we should be bound to breed the Bishops and the whole state more trouble by our exact so doing then they breed any by the vrging of it For by the last rubricke in marriage euery married couple should receiue the Communion that day and by an other euen the last also in the tract of confirmation it is flatly set downe that none are to be admitted vnto the holy communion vntill such time as they can say that Cathechisme and bee confirmed for all wise men will and may easily conceiue that if our conformity bound vs so strictly to the letter of the book that by force of these two Canons no Papists or Brownists that refuse vtterly to communicate with vs nor any else that cannot both say the whole Catechisme and were not confirmed also might by any minister of this Church lawfully be married what inconueniences soeuer otherwise grew thereof and likewise that all vnconfirmed old and yong man and woman noble and ignoble should be held from the communion vntill they could all say the Catechisme and were also confirmed there being therefore so few in comparison of the rest that are thus qualified what a stirre would this breede Ministers in most places should haue far lesse to doe then they haue in marrying and in ministring of the Communion and the Bishops would be driuen to spend all their time and liuing in confirming of the vnconfirmed or the whole land would mightily be disquieted in running and seeking
book of comon prayer NOw touching baptisme the tract thereof in that priuate baptisme is so vrged as it is therby and by the 69. Canon especially seeing both it and the other sacrament are said in the Catechisme to be necessarie to saluation some thereupon gather that now it seemeth to be the meaning of the booke and of our church also to hold baptism so necessary to saluation as that none can now be saued without it But surely herein they wrong in my iudgement both the books and the meaning of our church For hereby doubtlesse they do not mean to tie God so to this ordinary meanes as that he neither can nor will exraordinarily saue any without it though neuer so much preuented by death before according to Gods ordinance they may haue it For then the booke neuer should haue beene so explained in that point as now it is that none but a lawfull minister should baptise the chld in what danger soeuer it be But onely hereby would the state take order as much as might be which was very necessary to preuent all contempt or neglect thereof if it could in time be had for as the one extreame is to be auoided so doubtles was and is the other and so for any thing our Church hath done in this point the ancient doctrine that alwaies hath in this case bene held and receiued of and in the Churches of Christ since the first institution of the sacraments namely not the want therof simply but the contempt or neglect therof to be damnable is held here still and therfore this of baptisme is to be counted so necessary to saluatiō as that by all means when wher as is aforesaid it may be had it is most carefully diligētly to be sought for 2 Now whereas I heare that some stumble at that that the child dying after baptisme before yet it can be confirmed it is said in the book immediatly before the Catechisme in a rubricke there that such a child hath all things necessary by the word of God to saluation and is vndoubtedly saued gathering thereupon that the meaning of our Church therin is absolutely and simply so to tie saluation to baptisme that whosoeuer once is outwardly baptised cannot be saued surely this is as hard a collection construction of this as may be For first it is euident that there the speach is of baptised children onely dying before they be confirmed and that of purpose it is there so set down to the cōfort of christian parents in that case plainly to teach vs all howsoeuer our Church thinks it fit to retain the vse of confirmation in sundry good respects yet it holds it not to be of the same nature with the sacraments of baptism the Lords Supper nor so necessary to saluation And what reason is there to the contrary but that we may and ought in Christiā charity so hope perswade our selues of al christiā children so baptised dying in their childhood as that book speaketh 3 For all this some yet draw an argument to stay them from thus subscribing as is required for that by the booke as they alleage so much is attributed to confirmation that it is therby made as a third sacrament contrary to the 25 article of the book of articles also subscribed vnto for that say they the Bishops imposition of his hands is in the tract of confirmation expresly termed a signe wherby they certify them whom they confirme of Gods gratious fauour and goodnes towads them whereas the article saith that neyther confirmation nor any of the other foure by the Papists held to be sacraments can be sacraments iindeed because they haue not any visible signe or ceremony ordayned of God But the contrariety that seemeth herein to be betwixt these bookes is easily to be remoued For though the communion booke make imposition of hands a signe drawne from the example of the Apostles yet it deriues it not from Gods ordinance and institution as the outward signes in Sacraments are and so that notwithanding the words of the article may well enough stand therwith which only denies it to haue any visible signe ordained by God Againe there is great ods betwixt materiall and substantial signes such as water bread and wine are in the sacraments this bare action of imposition of hands sacraments properly taken are not only signs of some spiritual grace but of sauing grace in Christ Iesus they are means also to offer to deliuer to seale the deliuery of the same to the right receiuers therof all which this is not hereby made But I maruell what reason men haue to allow of imposition of hands as a laudable rite and ceremonie euen drawne also from the Apostles example in the ordination of ministers thereby as it were by that solemne ceremony and prayer withall to set them apart from all others for the worke of the ministerie and yet so much to mislike of this here they thinke not that it makes ordination a sacrament why should they thinke then that it makes so confirmation it is vsed here with prayer wherunto especially the booke attributeth their confirmation appointing the other but withall to be vsed as there by externally to certifie them that to them particularly that strength is wished Hierom I am sure against the Luciferians acknowledges that it was in vse in churches in his time and before and that only to be ministred by Bishops as it is with vs propter honorem sacerdotii non legis necessitatem And Bucer vpon the fourth to the Eph. so allowes it and so many other learned writers both ancient and of these times as you may see at large Inst Cal. l. 4. c. 19. sect 4. no reason it is why they shold not because now with this imposiion of hands extraordinary gifts of the spirit are not giuen for those were but to follow therupon for a time and sufficient it is now that further strength doth folow And it is vsed hath bin thus by the bishops not by the ministers not as som hardly therupon gather therby to intimate as though it were a higher thing then either baptisme or the supper which they vse to minister but onely for order and in good pollicy thereby the better to draw both ministers and godfathers and godmothers the more carefully to see children so catechised as that being cald by the Bishops to this they may therewith their owne mouthes professe and promise that which others before did for them And verily being vsed to this end in the good Pollicy of the Church it would be a notable good meanes hereof and therefore I haue long wisht a more carefull and an vniuersall vse therof lament the neglect therof for euen from thence the great negligence that hath beene both in ministers to Catechise in the people in seking to haue their youth duly instructed hath very much proceeded I hope the contrary good fruits in
to build such an erronious and superstitious vse of this signe as they that thereupon now take occasion more to dislike it then before perswade themselues they iustly may then these reuerend and learned fathers and brethren of ours should most absurdly contrarie themselues euen in the Canon it selfe for growing towards the end therof as before they had confessed that alwayes our Church since the abolishing of poperie hath vsed it with such sufficient cautions and exceptions against all popish superstition and error as in like cases are fit and conuenient so they conclude that by this their declaration and explanation of the vse thereof they haue not onely purged it from all superstition and errour but reduced it also in the Church of England to the primarie institution of it vpon those true rules of doctrine concerning things indifferent and according to the iudgement of all the ancient fathers With what probabilitie therefore can any man thinke that so many and such men could in their foresayd words haue any such hard meaning as thereby not only to make the signe of the crosse of it selfe to serue to the very same ende that the Supper of the Lord doth as to keepe in our remembrance his death and passion but also so plainly to encroach vpon a principall vse of the other Sacrament as to be the meanes whereby the child is substantially and effectually dedicated to Christ and his seruice Surely whatsoeuer other men say or thinke in this respect christian charitie neither will nor shall euer I hope suffer me to admit of so absurd a conceit of all or of any of their meanings that either were the penners makers or allowers of that Canon yea the same charity and the dutifull and reuerend estimation I haue of them all leades yea enforces me euen by the consideration of their owne words vsed within the same Canon to be fully resolued that that was neuer their meaning but that indeed their meaning plainly and simply was onely by the former to signifie as the name of the crosse in the phrase of the Apostle did comprehend or represent the death of Christ vvith all the fruits and effects thereof so the signe thereof with the helpe of our intention and meditation in the vsing thereof might be as a token or signe admonitorie to put vs in remembrance thereof for by the name of the crosse they say expresly the Apostle in his speech comprehended as much and that by that name or word was represented all the benefits of Christs death and so that thereupon the making of the signe thereof was shortly after taken vp and vsed thereby to make shew and profession of their faith in him that died on a crosse which they could not doe without taking occasion thereby in some sort which is not vnlawfull to remember his deaths and by the latter doubtlesse they meant only as these words immediatly in the latter place added shew as by the words vsed in the booke of common prayer it may appeare such a dedication of the child by that badge to the seruice of Christ as formerly the booke onely meant and intended which was no otherwise then I haue shewed before that is a publike admittance thereof with the conferring of that signe into the congregation of Christs flocke and so into his seruice by confession of faith in him and manfully fighting vnder his banner against all the spirituall enemies for immediatly before the act of the baptizing of it the minister prayeth that whosoeuer there shall bee dedicated vnto God by his office and ministerie meaning in baptizing them may bee endued with heauenly vertues and euerlastingly rewarded through his mercie and then hauing baptized it or them in faith and hope that this prayer is heard and so that they are by and in baptisme substantially and effectually dedicated vnto God Amen is sayd after followes the ministers and peoples admittance of them and signing of them as aforesayd which is nothing but an approouing of the former dedication as much as lies in them and a declaring of their hope and expectation by that which they do that in time they will shew and manifest themselues to be dedicated to his seruice indeede in faithfully seruing of him both in beleefe and life so that euen the words and order of the booke whereunto they haue expresse conference in that Canon plainely shew that by them is meant no other dedication of the baptized by that badge then an approbation by them of the former dedication of them in and by baptisme and so their declaration thereof by that and the admittance of the baptized as the booke appointeth Appobatiuè therefore and declaratiué and non effectiuè are they and the Canon to be vnderstood wherein there is no such daunger or alteration of the former good meaning that might be of this signe 2. Now therefore these new obiections thus answered let vs go on to weigh what further either of olde or else of late is obiected against this signe of the Crosse in answering whereof I shall I hope yet more lay foorth the weaknesse of these â—t is still and long hath beene alledged against it that it is made by vs as it is vsed significatiue and that when wee haue made the best construction thereof wee can of that which is sufficiently signified by baptisme before and that therefore in the vrged vse it is not indifferent and so not to be yeelded vnto To this argument it is aunswered first that it is grounded of that which will not nor neede not bee graunted namely that it is not within the power and libertie of the Church of Christ to ordaine rites and ceremonies with signification of spirituall things especially of any thing signified alreadie by either of the Sacraments for that were say they to obscure them and as it were to bring in new kinde of Sacraments without expresse warrant from Christ which is vnlawfull For where finde they in the word any warrant to debarre the Church of this freedome and libertie to ordaine rites with any such spirituall signification Sure I am Peter Martyr a verie godly learned man in an Epistle of his to Hooper plainely shewes that he had neuer found any such for there hee saith how shall we debar the Church of God of this libertie that it cannot signifie some good thing in setting forth her rites ceremonies especially being so done that no maner of Gods honor is attributed vnto them and that they be in sight comly and in number few and that christian people be not with them ouerburthened and matters of greater importance be not omitted But indeed though this and the rest of ours be otherwise thus qualified as Martir would haue all such to be and are not darke and dumbe ceremonies as the Popish ceremonies abolished were but are so set forth as is said in the tract of ceremonies prefixed before our Communion booke that euery man may vnderstand what they meane and to what vse
they serue and so consequently as there also is noted are the freer from danger of abuse yet indeed that booke no where nor any publike ordinance of our Church annexeth any signification vnto any of them as I said before either for that naturally of themselues they signifie any such thing or that supernaturally any such is tied thereunto what vse soeuer therefore we make of any of them by way of signification or resemblance it is either from our owne declared meaning and intention in the vse thereof as in this or from our voluntarie meditation thereof as in the rest and therefore they neither darken the nature of the Sacraments nor no way iustly can be sayd or thought to be as new Sacraments For all Sacraments by Christs owne ordinance not onely signifie the spirituall things whereof they are Sacraments but also are Gods ordinarie meanes whereby he doth offer deliuer and seale the deliuerie thereof to all the worthie receiuers of the same in all which these come short of them And who knoweth not but the Sacraments haue significations some principall and proper and some lesse principall and common to them with other things and that therefore though the Church may not either in her intention or voluntarie meditation in the vse of her owne rites and ceremonies thereby encroach vpon the principall and proper vse of Christs Sacraments yet she may without wronging either of Christ or his Sacraments reach in her intention and meditation by occasion of her owne rites and ceremonies to those that are lesse principall and common As for example the Supper of the Lord hath two ends and vses the one principall and proper to be vnto the right receiuers the Communion of the body and bloud of Christ as Paul sheweth 1. Cor. 10.16 and another lesse principall set downe in the next verse namely to knit vs in communion amongst our selues Now though the Church neuer that we read of ventured by any of her rites and ceremonies to signifie the former yet doubtlesse both by her loue feasts taken vp in the Apostles times as it appeares euen in that Chapter and by the vse of the holy kisse mentioned Rom. 16.16 and 1. Cor. 16.20 yea euen immediatly before the receipt of the Sacrament by Iustine Martirs time as it appeares in his Apologie vnto Antoninus Pius it was the Churches vse to resemble vnto themselues the latter and thereby as by admonitorie signes and tokens the better to put and keepe themselues in remembance thereof what should let therefore but that the sacrament of baptisme principally and properly signifying our remission of sinnes in the bloud of Christ and our regeneration through his spirit in being thereby so ingrafted into his death and resurrection as that we are dead to sinne and raised vp to righteousnesse but that the Church of Christ may vse the signe of the Crosse as she doth with vs as an admonitorie token of our christian hope and expectation that the children of Christians baptized amongst vs shall and will answer the lesse principall and common end thereof which is to bring forth the fruits and effects of the former thereby before bestowed vpon them and sealed vnto them 3. Hereby also we are led to answer another maine obiection which they make against it for that whiles it is vsed as it is it is charged to be an addition to Christs Sacrament and ordinance of baptisme which is vtterly vnlawfull or at least an arguing him in some sort of some imperfection in the ordaining the maner how it should be ministred in that wee neuer read he or any of his Apostles made any mention of the vse hereof in the administration of this Sacrament For euen hereby we see alreadie by the lawfull vse of the loue feasts and the holy kisse together with the receit of the other Sacrament in the primitiue and apostolike Churches neither of which were any more mentioned by Christ in the institution of that Sacrament then this was in this other that euerie such rite and ceremonie taken vp by the Church and vsed when and where the Sacraments are ministred though they be also such as serue to betoken and signifie vnto the people some thing also signified by the Sacraments themselues as these did are not straight to be accounted either vnlawfull additions thereunto or things arguing Christ of imperfection in not remembring them in the first institution They themselues that vrge this obiection most do allow diuerse things in the administration hereof and in the other Sacrament also as here either of godfathers or godmothers or of the parents or of some in their roome and that to answer certaine questions as also in the other of ministring it in the morning in the publike assemblies and to women none of which are expressed in the first institution of either and yet they will not grant either of these things to folllow thereupon But the full answere to this obiection is this that the truth is indeede that Christ hath left the institution of the Sacraments full and perfect for all the substantiall and vnchaungeable things thereunto appertaining expresly set downe by the direction of his spirite in the Scriptures wherein he is to bee followed without addition or detraction yea or any alteraon thereof at all and that he left vnto his Church the further ordering of the circumstances and further what was fit according to varietie of times persons and places for the most orderly decent and comely administration thereof prouided alwayes that therein she keepe her selfe in a course not contrarie but consonant to rules set downe in the same Scriptures for her direction herein for thus the practise of his true Church euer since hath taught vs to vnderstand him therein Vnlawfull addition to any of Christs Sacraments therefore is only that that either participates therewith in all or at the least in the chiefe and proper ends and vses thereof or is added for complement thereof as necessarie and so vnchangeable whereas our Church in the last named tract of her ceremonies protesteth of this and of all the rest that they are retained only for discipline and order and may vpon iust causes be altered and changed therefore are not to be esteemed equall with Gods law and we haue heard that the 30. Canon particularly of this protesteth that the vsing of it is neither to adde any vertue or perfection to the Sacrament nor the omitting of it detracts any thing from the effect and substance of it And therfore not only priuate baptisme as we haue heard is by our seruice booke iudged perfect and effectuall without it but we see that our Church accounteth many thousands that haue bin and yet are baptized without it sufficiently baptized so that euen thereby it is euident that it is vsed not as a necessarie supply to perfect baptisme though it be called the signe of the Crosse in baptisme but that it is vrged only vpon the minister to vse it as is
appointed as a comly decent rite in the administration thereof therfore he is only censured for his contempt or neglect of the churches authority in omitting it but the sufficiency of the sacrament therfore is neuer by authority for want therof once called in question To argue therfore that it is vnlawfully added to baptisme because it is called the signe of the crosse in baptisme in the title of the 30. Canon is a grosse Paralogisme for the words of the Canon expresly seuer it frō baptism in shewing how the child by the book is perfectly baptized before it be vsed though the whole tract wherin the forme of baptisme is prescribed is called the form of administration of Baptisme yet who knowes not that it is so not for that euery thing therin is to be reckoned as part of the essentiall forme of the administring therof but for that the chiefe part therof sets downe that the rest appertains but to the circumstances to the comly decent outward accidentall changeable manner of administring of it 4 But say some yet it cannot be but vnlawfull in the vse for that being but an humane needlesse tradition it is placed so near baptisme and is vrged as it is But as long as it is so seuered from it as it is is vrged vsed with the cautions before mentioned and so no way made either simply necessary or any way any part or point of Gods immediate and proper worship and seruice it is not nor cannot be any forbid addition thereuto Deuteronomie 12. or elswhere or any vaine condemned tradition in or by the scriptures any where as is premised in the fift principle agreed on at the first But they reply confidently as it is vrged that it is made a parte of Gods seruice and worship and therefore that it is no better then a verie Idoll and a forbidden likenesse of some thing in the second commandement condemned and therefore by no meanes to bee yeelded vnto yet as confident as they are herein this antecedent of theirs wee vtterly and wholy deny for neither make wee it as the similitude of any thing to bee worshipped with any diuine worshippe inward or outward either in it selfe or in that whereof it is made a likenesse the Papists doe both and therfore as they vse it it is with them in their concept a part of Gods diuine worshippe and a grosse Idoll they make of it but in all these respects we condemne them and doubtlesse they themselues howsoeuer they so esteeme of it as it is vsed in their manner with their intent mind yet as it is made vsed by vs there is none of any iudgment learning amongst them that anything regard it and so much the stranger it is that any of our owne religion quite contrary to our publike protestation should beare vs themselues or any other in hand that wee lodge any peece of Gods worship in it or make any Idoll of it Sure I am our harts our words and deeds cleare vs both before God and man hereof and that so being our best armour to beare of the blow that by this weapon they would giue vs is to thinke say with S. Paule 1. Cor. 4. As touching our selue we passe very little to be iudged of you or of mans iudgmēt But seing they are so confident of the truth of this their antecedent let vs see what they bring to prooue it withall the effect and sūme of all their proofe is first that wee vse it in the worshippe or seruice of God therin that the Iewes worshiped serued God with diuine worship in the obseruing of their ceremonies prescribed by God by the ministery of Moses also for that therby in the publike worshippe of God religious dueties are taught and lastly for that it is an outward forme deuised by man to some vse of religion in that it teacheth him vpon whom it is conferred some religious dutie by the signification therof To all this first I briefly answere that neither any of these nor all these togither prooue the antecedent before denied then my reason thereof is this things may be vsed in the worship or seruice of God either as necessary essentiall and substantiall parts therof only which are part of Gods worship indeed or but as circumstances or only as humane or ecclesiasticall orders appointed but for seemelynesse comlinesse about the same of which sort this of ours is and the Iewes obseruing their rites ceremonies so prescribed with right vnderstanding and with sound hearts to God therin might did immediatly serue and worship God because they therfore had the expresse warrant and commandement of God in particular and yet not wee in ours because we want that hauing only the general rule that he left vs for matters of this kind and euery thing that any way teacheth religious dueties in the publike worship of God is not therfore part of his seruice and worship but that only is so indeed that is of his own immediate ordinance to that end when accordingly it is rightly vsed of which nature we hold not this rite to bee and as for the last which is to proue it to be against the second commandement so an idoll it proueth it not so to be in this for though it be an outward forme of some thing deuised by mā yet that is not sufficient to proue it to be an idoll condemned in that commandement for that it serues to some vse of religion or for that also by our intention meditation therof it is giuen by the minister and people as a token betwixt them and the child of the christian hope and expectation that they haue it will answere that which therewith all is added For as we haue heard the loue feasts and kisse vsed as they were with the supper and to that ende they were also were all this and yet were neither condemned by the second commandement not yet Idolls And who can deny but that the altar built by the a tribes and a halfe mentioned Iosua 22. was an outward form deuised by them to a religious vse namely to shew an other day to their children that they belonged to the same God that the other Tribes did and that therfore in respect of that end vse and signification it was allowed by their brethren when they vnderstood thereof how angry soeuer they were against them for it before they vnderstood it and so for all that not condemned to be against the second commandement or an idoll That altar in their intention and meditation when they made it was to be an admonitory signe vnto their posterity of that religious lesson in their hope and expectation and therin there case and ours in this are like but herein yet there is some difference that their inention and meaning therin was secret to thēselues and therfore their building thereof so subiect as it was to offend the rest
it fitter and more to edification to read a chapter of the new for any that is appointed of the old then so to do And indeed this being euen so as any man may see it is in that place in that thereby he is so left to his discretion to change any chapter appointed to be read of the old and therefore thereby some times may so do with a canonicall chapter what reason hath any man to thinke but that hee may so do also with the Apocrypha or who can truly say that euer yet any minister was troubled for his quietly and peaceably taking and vsing his liberty herein you heard also before what the same reuerend man truly reported to haue been said by his Maiestie in the foresaide conference touching the omitting the reading of any apocrypha chapter that iustly might be charged with any fault crossing the canonicall Page 63. of his report thereof since in print Further certaine it is that Doctor Abbots Deane of VVinchester one called also to the foresaid conference and then vice chauncellor of Oxenford in his answere of late published against Doctor Hill Page 317 vrgeth againe the direction of the said preface to the second booke of Homilies published by authoritie 1563 whereas the booke was authorised some foure yeares before to proue that the minister by warrant from thence may lawfully in stead of any of the Apocryphall Chapters appointed to be read on sundaies and holy dayes and therefore much more as hee saith vpon the working dayes as he in his wisedome and iudgmēt shall think fit vsing prudence and discretion in that behalfe read other canonicall lessons and so likewise others in print haue answered this obiection since as it should seeme with the good liking and allowance of them that be in authority which being so all the branches of this obiection are euen thereby quite cut of as also all the hard consequents imputations by reason therof imposed vpon the booke or the order thereof so farr as conformity is vse and practise therunto reach are vtterly remoued especially seeing also in the preface of the booke it is said that nothing is therby appointed to bee read out eyther the pure word of god or that which is euidētly groūded thereupon and the late Archbishop as plainly refuses to defend any thing allowed thereby to be read not grounded vpon the word of God Page 720. of his foresaid booke But suppose the worst namly that it be not or were not so or if it had beene so that now yet by better view of the Callender for the order in this respect in August and by the canons it were taken away as some alleadge though looking thereinto and as seriously considering therof as I can I find nothing to lead any man iustly to think that in that regard the case is any thing altered or otherwise then it was before yet though by the booke we be tyed neuer so strictly to read them yet we are not therby bound to iustifie them to be faultlesse neither do we for likewise by the said booke by a certaine rubrick in the treatise of the communion wee allow sermons to be made and if we read not a homily wee should preach yet we therby do not iustifie all sermons made according to that order alwaies to bee without all faults but surely most if not all the supposed faults against them that by the book are appointed to be read by fauourable construction would bee much lessened if not quite remoued And in that by the very expresse order of our booke wee are both before after we read them to note out of what booke euery chapter thereby appointed to be read is taken and in the sixt article of the booke of articles published first concluded on in conuocation 1562 which was three yeares after the booke was first authorised all the Apocrypha bookes are apparently seuered from the canonicall there further it is said that as Hierom faith the Church doth read them for example of life instruction of manners yet it doth not apply them to establish therby any doctrine it is most euident howsoeuer they are appointed to be read and some canonicall omitted and on some solemne feast daies and holy daies and as chapters of the holy scriptures or of the old Testament that yet by none of these or all these together may wee or can wee gather without doing the Church of England manifest wrong that euer it was or is her meaning to equall them much lesse to make them in dignity or in edifiing superiour to any of the canonicall but rather indeed all these notwithstanding her meaning and desire is that euerie one should know that they are but Apocrypha chapters and therefore farre inferiour to any of the caconicall especially wee hauing acquainted our people as we should which bee canonicall bookes and which bee apocrypha teaching them euen by their names to know and discerne them In common charity therefore wee are bound whensoeuer either in the booke or in the Homilies they are said either to be Chapters of the old Testament or holy Scripture to conceiue whereas holy scriptures or old Testament are taken either according to the vulgar and common speech for all that commonly is wont to bee bound togither in Bibles with the holy scriptures of the old testament or more properly and strictly for those onely bookes therof that we are sure were written by such direction of the holy spirit that preserued the writers thereof from all erring therein which therefore onely wee count and call canonicall in so speaking of them that the said books speake and therefore are to be vnderstood so to do onely in the former sense And when therein there is comparison made betwixt chapters of the old testament of lesse and more edifying we can not for the foresaid manifest difference acknowledged to be by our Church betwixt all the canonicall bookes of the old Testament and all the Apocrypha euen in that respect vnderstand it to be betwixt any canonicall appointed to be read or not read and the Apocrypha set down to be read but only betwixt the canonicall appointed thereby to be read and those that are not And looking into the Kallender for proper lessons for sundaies and holy daies in that therby I find none but canonicall appointed for the sundaies and Apocrypha often for Saints daies I alwaies haue taken it that euen thereby our churches meaning was plainly to giue vs all to vnderstand that as shee in her regard and estimation preferres the Lords daie before all other holy daies so she would haue vs euen by this order to see that so she preferred the canonicall before the Apocrypha in worth credit and dignity but suppose the comparison shold by the booke be meant of certaine chapters of the Apocrypha it is so for that the same are wholy consonant with the canonicall and are more now to our edification then the canonicall either for
vnto them for no small space The makers therefore of the Statute Eliz. 1. First to authorise the seruice Booke though thereby as strict order is taken for the vniforme practise thereof as euer was by any Canons since without any alteration thereof yet most wisely foreseeing as well the mischiefe and inconuenience that might growe in time vpon some circumstances in following too to precisely the letter thereof hath onely made penall the wilfull transgressing the order thereof and obstinate standing therein And therefore also in the second Article whereunto subscription is made touching the vse and practise of the Booke he that therevnto subscribeth promiseth onely to vse the forme in the said Booke prescribed in publicke prayer and administration of the Sacraments and none other Whereby it should seeme to mee that the edge and force both of the statute law and Canon is against Papists and Sectaries that will vse new formes or rites quite differing from this Booke or but little or none of this and not against such as are carefull to vse the whole form substance of this without any alteration thereof at all but vpon due circumstances iust consideration reason and occasion and that in peace and silence also answering yet alwaies by that their alteration or explanation the true end and sense therof as much as any way conueniently may be and therefore we may be sure that such alteration onely of some occurrents therein is lawfull and allowable As for example when reading the Collectes appointed to bee read on Christmasse daye or Whitsonday certaine daies follwing the minister quietly and in good discretion chuses rather to say as about this time then as the verie letter is this day because he knowes that Christ was borne but of one day and the holy Ghost likewise in that extraordinarie manner came downe but vpon one or when in the receit of the communion by himselfe or in his owne person he chaunges the words appointed to to be used in the deliuerie or receipt thereof namely the words giuen for thee into these words giuen for mee what Bishop or Ordinarie in the land can or will dislike him for so doing Likewise in the foresaid cases doubtlesse the meaning of those rubrickes onely is that they shall communicate that day if there be a Communion then they be fit that none are to be held to be fit to be admitted thereunto but they that are confirmed or which for knowledge age and discretion might well haue beene And so though the booke prescribing a common rule and order for the burying of all such as in such a Christian Church as this is shall die in Christian charity and hope that all would die like Christians appoints the minister to say in committing his body to the earth that he doth so in sure and certaine hope of resurrection to eternall life and therefore after also to pray that they together with that their brother may haue their perfect consummation and blisse in Gods eternall and euerlasting kingdome yet now without any breach of that order by the other Canon Persons dying excommunicated Maiore excommunicatione for some grieuous and notorious crime when no man is able to testifie of their repentance the minister is not to burie at all much lesse in the precise forme and with those words And otherwise it is well knowne that murderers of themselues and sundrie other notorious offenders dying in and for those their such crimes ministers are not by that order or by lawe at all bound to bury and therefore not in that very manner Wherefore then as the very reason giuen in the Canon in the foresaid case shewes when both the minister and most of the parish knoweth as the case in my knowledge both hath beene and therefore may be againe that one comes to be buried that liued and dyed most profanely more like a verie Atheist and a grosse infidell then like any Christian at all who doth not see that the discreet minister yet therein nothing crossing eyther the meaning of the booke or the intent of the authorisers thereof may in wisedome and discretion in such sort vse and alter those words as that neither he burie his bodie in sure and certaine hope of the resurrection thereof to eternall life as the body of one that died like a Christian indeed nor that he be inforced to say that he and the rest there present may haue their consummation with him in Gods euerlasting blisse kingdome For we may be sure that it was neither the meaning either of the book or of the authorisers therof first or last in those set and precise words and tearmes to bind the ministers to bury any but such whom with a good conscience they so might And yet who knoweth not that fit it is that for the maintenance of good order the rule should be so generally see downe because it is not fit many amongst such a multitude of ministers as be in this kingdome lacking due discretion to leaue all or any in such a case simply at their owne liberty And yet againe who is so simple but he vnderstands that hardly can any rule in such matters be so generally set downe but that euer the equity therof the true meaning of the prescribers therof will may admit of some instances to the contrary Howbei Gods mercy being so infinite as it is and we in Christian chariritie being bound but as we are to hope and to iudge the best of all that die amongst vs doubtles in this respect the instances wil be but few and very rare and yet euen then to preuent all inconueniences that might grow by the rashnes indiscretion of some ministers I would wish none to take liberty of thēselues to alter this form but by allowance of authority vpon due information of the particular occasion first obtaind which when there is or shall be iust cause I am fully perswaded would easily be obtaind and I wish it should For it cannot stand with the rule wherby the Church is bound in all her orders to haue especiall care that they tend to edification alwaies to tye her ministers in the buriall of the dead to equall such in and by such words with her best and liueliest members As for that which is misliked in the booke touching priuate absolution in the tract of visiting the sicke in my opinion there is no iust cause thereof for doubtlesse in the case there mentioned such priuate absolution is very necessary and comfortable and the meaning thereof is no more but that they so repenting and beleeuing as is there specified in the booke we as the ministers of God assure them that he doth absolue them of their sinnes so repented of And indeed there is no difference in the true sense and meaning betweene this and the generall absolution or pronouncing of the sins of the penitent to be forgigiuen with good allowance vsed after the generall confession of sins in the
belike for the reasons aforesaid he saith flatly that there is no receiuing of one alone alowed in the booke But suppose the worst if it should be held to be contrarie to the word either to minister it in a priuat house or that the minister in any case should minister it to one alone we must then condemne all antiquity euen in Iustin Martyrs Tertullians and Cyprians times in whose times Maister Cartwright is inforced to confesse it was ministred in priuate houses in the foresaid page 525. in Serapians time who had it sent him lying sick on his death bed to be receiued alone as we read in Eusebius Lib. 6. Cap. 43. And though there be but two the minister and the sick yet in reference to them two it may be said take ye eat yee and wee know that Christ hath promised that when two or three are gathered togeather in his name hee will bee in the middest of them Math. 18. And wee know that Bucer and Peter Martyr allowed our communion booke euen in respect of the communion therein prescribed for the sick in their iudgments that they gaue thereof and likewise that Musculus de coena Domini confesses that it is retained in diuerse reformed Churches yea neither Beza nor Caluin but in some case they allowed it and Oecolampadius as it is written in his life denied it not the sicke but in this case we need none of these helps because this thing in question is so mentioned in the communion booke as rather yet it is disalowed thereby then allowed cannot iustly be said to be contained therein and is so shut out againe as we haue heard both by the drift of the same by the foresaid Canons explayning the meaning of the book touching the ministers duty in visiting of the sicke And further of the other neede not be said for it is so there permitted as with all streight as we 〈◊〉 haue heard the vse of that permission is preuented And yet if it shold be vrged as plainly yet permitted there I think wel may it be Prater verbū but hardly wil it be proued any more to be contrary to the word thē the former for wher hath the word so appropriated this to the minister and denyed it vnto others that it should be contrary to the word but 〈◊〉 to permit it to another 6 Further yet in that in a rubricke next the creed in that tract it is said if there be no sermon shall follow one of me homilies already set forth or to be set forth by common authority especially the 35 article in the booke of Articles adiudging both the former booke of Homilies set forth in King Edward the sixts time and the second booke the seuerall tytles wherof are there set downe to be read in the Churches by the ministers diligently distinctly as containing what doctrine is meete necessary for these times arise other obiections which they haue against this subscription for say they in these already extant some faults there are in certaine of them which cannot stand with the word and further what may be in the rest that shall bee see forth wee cannot tell and therfore hard it is to subscribe howsoeuer when that booke and rubrick was authorised first Eliza. I there were some to be set out yet since they that were intended then haue long agoe beene published so therefore in that respect as I said in the beginnig this obiection is void Touching those that then were extant notwithstanding the obiected faults against some of them very true it is that there is much wholsome needfull doctrine contained in them most of them they can not nor do touch with any faults at all and those which they obiect against any of them are not of any such momēt but either with a fauourable constructiō they may be made none at all or else as they knowe they are such as about which amongst the godly learned both of ancient time now also there is hath been great question whether they be to be counted any faults at all or no and the same may as iustly bee said of all that since haue beene authorised But touching those that by authority then should after be set out why ought not men then in charity aswell haue hoped that they in authority would haue a care that they should containe nothing contrary to the word as it seemeth they did of Sermons to be made In that therefore they made no exception euer yet against the Booke in that respect though then their Sermons be allowed to be made by preachers euery where which yet then they could not tell whether they would bee faultlesse or no 〈◊〉 But in very deed though subscribing to the Booke of Common Prayer and Articles we thus subscribe to the allowing of them to be read yet in that by the preface before the second Booke of Homilies which interprets the meaning of both these bookes herein it appeares the minister is not tied to read them all but directed there only out of them all prudently to chuse out such as be most fit for the time and for the instruction of the people our late Archbishop in his foresaid booke Pag. 715. and the next had iust cause and ground to write as he hath fully to remoue this obiection if any homily saith he shall be appointed hereafter wherein you mislike any thing you need not to read it for the book appoints you not to read this or that homily but some one which you shall like best and if you be disposed to preach you need read none at all and touching those which are to be set out if you feare any such thing as you pretend I thinke saith he in that case a modest protestation would not be refused Yea as we haue heard before Pag. 720. he refuseth in plaine and expresse words to defend any thing as appointed by the booke to be read which is not grounded vpon the word of God But in very deed I cannot see how iustly and truely the bookes can be said to containe all which they appoint or allow in any sort to be read such direction for the reading of them they may well be sayd to containe but yet not therfore the things themselues Howsoeuer in this case in my conscience there is great difference betwixt being bound only by the booke to read the Scriptures in a translation that hath faults the Apocrapha that hath faults or homilies that hath faults the iustifying of them to be faultlesse and plain it is suppose in this that we were strictly thereby tied to read all these that yet no where by the bookes or otherwise are we charged either by practise or subscription to aduouch that all or any of these containe no faults or that so doing to auer that they are no faults and therfore this obiection need trouble vs as litle as any CHAP. 14. Answering more obiections against subscription to the
that behalfe will grow by the wise and orderly reuiuing thereof What more of any moment not formerly answered is now alleaged out of the communion booke to stay men from subscription I remember not saue that some say the vrging of all prescribed therby now to be read without leauing out any part therof in respect of a sermon or in any other regard as it appeares Canon 14 shuts out preaching much But my experience teacheth me the contrary for though I read fully all that is appointed and haue long vsed so to do yet I praise God beeing vpon the point now of 60 yeares of age yet I finde both strength and time conuenient euery Sabbath both forenoone and afternoone to do both And they that finde not themselues of strength so to doe they are not by any law forbid to get thē Curats and helpers which may ease them commonly if not of all yet of a great part of the burden of the tone and if their liuing bee so small and they are not able to haue that helpe otherwise beeing conformeable and doing what they can their weaknesse or sickly estate will easily with their ordinaries excuse them Sure any man may be that reads the booke and the canons there to find that the booke often directeth vs to pray that all ministers may be diligent preachers of the word and that by the canons better order is taken for often diligent preaching of the word then euer heretofore hath beene and therefore this may goe amongst other too hard collections and constructions of our Churches meaning well enough and therfore need not in truth stay any man from subscribing I am not ignorant that yet many things more in this booke are obiected but because I know onely a charitable construction will easily remooue them I passe thē ouer wishing euery man therby as he may is bound to satisfie him selfe therein CHAP. 15. Answering certaine obiections out of the booke of Ordination THus then we are come at the last to the other booke of ordinatiō of Bishops Priests Deacons against which as it is in vse with vs now long hath been I must cōfesse I see or find nothing euer alleaged of any moment to this purpose but I finde the same so fully answered by our late most reuerend Archbishop in his foresaid book against Cartwright so oft before named since by the right reuerend and learned now Bishop of Winchester in his booke written long since of the perpetuall gouernment of Christs Church as that I cannot but maruaile especially seeing I could neuer see the latter of these books by any once euer yet attempted to be answered that any for all this should set a foot againe any old obiections and new I finde none of any moment against the said booke whereunto there they haue beene and are and that also long ago so throughly answerd And therefore for this point Christian Reader both to spare thy further labour and mine thereunto I referre thee Onely this in the meane time I say for my owne part that there I finde all that hath beene said of any waight against the said booke in my iudgement so satisfied that in respect thereof onely whosoeuer refuseth to subscribe he doth so without any iust cause at all For concerning the distinction of degrees by that booke for the better ordering of the Church in her ecclesiasticall policy allowed to be amongst vs the ministers of the Gospell I must needs say and protest though as seriously and diligently as I could I haue read and considered all that hath beene written to or from with or against of that question for these thirtie yeares and more and also of purpose for the same haue searched all antient writers and all monuments of antiquity that I could come by yet I could neuer find any thing of any sound moment or force brought against the same yea that more is besides hatred to popery too great an admiration of some other Churches I neuer by all this could finde that the impugners thereof and the seekers in the steed thereof to bring in a gouernment of the Church by a parity of Ministers and their Presbiteries haue indeed and truth any thing of sound moment or of any waight at all to iustifie or to countenance their so doing In so much that before the late reformation of Geneua for all the fore said points and search that I haue vsed for this point I could thereby yet neuer finde any one Church of Christ so big as that of Geneua and the appurtenances thereof any where or at any time for the space of one ten yeares possest of that their kinde of gouernment whereas of the contrarie through the whole course of the Scriptures euer since Moses and through all Ecclesiastical stories and monuments of antiquitie I obserue it hath bin the lords pleasure in his good prouidence alwaies to haue his church since it had but outward visibility in one nation perpetually gouerned by distinct degrees of ministers proportionable to this of ours for through the old Testament from Moses to Christ it had by Gods ordinance an high priest Priests and Leuites to that end and Christ enlarging the bounds therof we find by the playne testimony of the new testament he left for the orderly gouernment therof vntill his second comming Ephes 4. some Apostles some Prophets some Euangelists some Pastors Teachers In that therfore in that golden age of the Apostles when the gifts of the spirit both vpon the ordinary Pastours christian people were as they were often extraordinary we yet find when particular Churches were furnished setled with all their ordinary necessary officers they stood need besides the helpe they then had of Synods the ouersight of euangelists the visitation againe and againe both by their letters personall presence of the apostles whiles they liued what reason can any man haue to thinke that in the times since far worse then those the churches of Christ should not likewise need some in the roome of those to haue a superintendency ouer the particular ministers to visit and to keepe them in order from time to time And therfore doubtlesse the Apostles Prophets Euangelists in that which they had extraordinaly ceasing euer since we find by the testimony of ecclesiasticall stories by light warrāt from these former proportions experience for the better ordering therof in peace and vnitie the church of Christ possest of Bishops ministers Deacons All which neither could nor would haue beene so if this other fancyed forme of Church gouernmēt had been so essentiall thereunto this of ours so bad vnfit for the same as the admirers of that other would beare the world in hand both this and the other hath been is for who can or wil be perswaded that God being of that powre that he is louing his church as he doth that euer he could or would suffer her for 15 or