Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	canonical_a	scripture_n	see_v	1,608	5	3.9522	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12700	A brotherly persvvasion to vnitie, and vniformitie in iudgement, and practise touching the receiued, and present ecclesiasticall gouernment, and the authorised rites and ceremonies of the Church of England. VVritten by Thomas Sparke Doctor in Diuinitie. And seene, allowed, and commended by publike authoritie to be printed	Sparke, Thomas, 1548-1616.	1607 (1607)	STC 23019.5; ESTC S102433	84,881	104

9. Of the order and practise of the book in reading the scriptures Canonicall Chap. 10. Touching the reading as the booke appointes of the Apocrypha Chap. 11. Concerning the interrogatories in Baptisme Chap. 12. Answers touching diuers other obiectioÌ„s against the booke Chap. 13. Touching subscription and certaine obiections against the same Chap. 14. Answers to more obiections made against the same Chap. 15. Answers to certaine obiections against the booke of ordination Chap. 16. The conclusion and an exhortation to vnitie A PERSVVASION TO VNIFORMITIE VNto his Christian brethren The Preamble Chap. 1. THough I must needs confesse well beloued that none that with any diligence haue read the Ecclesiasticall stories and the monuments of the ancient councels and fathers but that therein they must needs see and find that alwayes there haue bene diuersities of opinions in causes Ecclesiasticall euen in the best times sinse the Apostles and that amongst the best and most famous Christians otherwise especially about the outward orders and customes of the Church yet no small griefe hath it bene vnto me to see and behold now for these 34. yeares that I haue bene in the ministerie the originall growth and continuance of these our domesticall controuersies amongst our selues about the outward policie and rites of our Church For whiles men haue spent their times and zeale in the pursuit thereof as of both sides they haue very much so much time leasure and oportunitie hath Sathan got to sow and water his tares of Atheisme Papisme and of sects and schismes amongst vs. Insomuch that the sight and consideration therereof hath often made me to thinke and say as occasion hath serued me to men of both sides as Moses did to the Israelits Exod. 2. Why smitest thou thy fellow being thy brother and as Paul sayd to the Galathians Gal. 5. If ye thus bite one another take heed yee be not consumed one of another For alwayes it hath bene and still is my opinion in such cases Conferant fratres sed non contendant for doubtlesse in such matters as these especially S. Paul hath told vs if any list to be conteÌ„tious that we haue no such custome nor the Church of God 1. Cor. 11.16 Foreseeing yet what further inconuenience might grow of these controuersies in the end if it were not in time preuented I haue long and much wished and prayed that God would raise vs some one that both for authoritie skill and will were fit to be a moderator therein and so an effectuall composer thereof Wherein his name be blessed for it at the last he hath graunted that my desire in sending vs him to be our soueraigne Lord and king whom he hath who accordingly vpon his first entrance into this his kingdome most religiously and christianly hath sought by a solemn conference to end and determine the same by letting both parties therein see wherein they had gone too farre what was the Medium in which they were both to meete and agree Wherein his Maiestie so caried himself that verily I thinke I may boldly speake it in the name of all that were then present thereat that neuer any of his place before in such varietie of questions and matters shewed himselfe more worthie of admiration and applause of all either for his indifferency in deciding or for his iudicious kind of examining of euerie thing that then came in question Insomuch that without all doubt if once whatsoeuer then and there his Maiestie resolued of might take effect and accordingly be put in execution witnesse but the report of the sayd conference alreadie with allowance published in print great hope there would be that the vnitie that thereby his Highnesse aimed at would quickly be attained and happily continued For euen thereby it appeares that an vniuersall learned and preaching Ministery through his dominions and that also by all good meanes prouision should be made for the same as soone as might be was then yeelded to be fit and verie necessarie Pag. 52. 96. The carelesnesse and negligence of sundrie ministers in this Church also was therein by his Maiestie inueyed against and condemned Pag. 52. And that stricter order should be taken for the due sanctifying of the Sabaoth was then vniuersally approued Pag. 45. Likewise how and by whom hereafter the censures of the Church might be euerie way and in all Ecclesiasticall courts most fruitfully and sincerly administred then and there was so resolued of as that if accordingly there be proceeding therein we shall all therefore haue great cause to reioyce Pag. 19. 78. 89. 94. And for the better maintenance of the puritie of religion amongsts vs then and there by his Highnesse order was taken which since most carefully and religiously his Maiestie hath caused to be gone about that as pure and perfect a translation should be made of all the scriptures as may be that then that onely both to the ending of all quarrels touching translations as much as possible might be both amongst our selues and also with our aduersaries should after be publiquely vsed in our Churches Page 46. Then also it was to the same end agreed that our Catechisme should be perfected Page 43. which since thereupon as we see hath beene enlarged amended Thirdly to that end likewise it was yeelded vnto that there should bee a straiter restraint for the selling of Papists bookes then before had beene Page 49. And lastly then also it was graunted that the words in the sixteenth Article of the booke of articles touching falling from grace of regeneration should be explayned by addition of some such words as wherby plainly it might appeare that it taught not that the regenerate and iustified either totally or finally fall at any time from the same Page 30. 41. Further concerning the communion booke to make the vse and subscription thereunto the easier to be yeelded vnto it was by his Maiestie with the assent of the Bishops concluded that to the title of absolutioÌ„ shold be added for the better explanation of the meaning thereof these words or remission of sins Page 13. And that to the title of confirmation should be annexed these laying on of hands vpon children baptised and able to render an accompt of their faith according to the Catechisme following Page 36. And that the Rubricks touching priuate babtisme should be so altered as that thereby it might be euident that the booke in no case of necessity allowes any but a lawfull minister to baptise any childe Page 19. 86. And that those words his disciples shold twice be left out in the Gospells Page 63. al which we see in our new communion bookes don And then also certainly as it is plainly set downe Page 61 of the said booke of the coÌ„fereÌ„ce his Maiesties order was that none of the Apocrypha should bee read at all wherein there was any error and therefore his highnes willed D Reynolds to note those chapters in the Apocrypha bookes wherein such errors were and to

Paule though he could truly say he was free from all men 1. Cor. 9.19 yet withall euen there he glorieth in it not as in an infirmity of his but as a commendable course of his wherin hee was to bee imitated of others that he made him selfe seruant vnto all in such outwarde things that he might so win the more in conforming him selfe both to Iew and Gentile weak and strong as there he sets downe at large that so by all meanes of all sorts he might saue some yea thus he did when there was no positiue law of the Church to binde him so to doe how much rather would hee haue so done if there had beene any such to haue bound him thereunto vnder pain of ceasing else from preaching of the Gospell which to do he confesseth then such a necessity was laid vpon him that woe was vnto him if hee preacht it not None of all the Apostles more feruently and frequently taught and vrged the doctrine of christian liberty in such things then hee and namely from the rites and ceremonies of Moyses law Christ beeing come and hauing put an end therto and yet wee see euen hee many yeares after Christs ascension comming to Hierusalem there at the persawsion of Iames and the brethren to maintaine the peace of the Church and so to winne an opportunity to do the more good amongst them yeelded according to the ceremoniall law of Moises to bee purified the next day with foure men that had made a vow and entred into the temple with them declaring the daies of the purification vntill that an offering should bee offered for euery one of them Act. 21.23 And to the same end hee yeelded to the circumcision of Timothie before that Act. 16.3 And yet he could not nor was not ignorant what a supersticious opinion many of the Iewes then had of those things what a shew of a dangerous consequent the retaining of theÌ„ in vse so long after the coming of Christ might seem to haue Howbeit as long as he knew in his coÌ„science how rightly to vse them and he knew that Iames and the brethren vrged him to yeeld to the vse of them but to a good and lawfull end he thought it his duty to that end to yeeld as you haue heard Wherein though the successe answered not their good meaning therein yet that is no sufficient argument to condemne his so doing as vnlawfull for wee know that most lawfull and commendable actions through the frowardnesse of the vngodly haue often as hard euents as that had and we haue heard 1. Cor. 9. how he glories in his so doing and layes his example therein foorth at large to be imitated of others Indeed when these things and namely circumcision was vrged by the false Apostles as necessarie to saluation and as a thing to merit by and to tender vnto God any part of his proper and immediat worship then the same Apostle is most stoute in the refusall thereof and therefore in that case by no meanes as he writes Galathians 2.3.4 would he yeeld that Titus should be circumcised and hee most confidently assures the Galathians that whosoeuer meaning with that opinion thereof should be circumcised Chap. 5.2 Christ should profit them nothing at all Otherwise yet when it was vsed but as an indifferent thing without any such superstitious opinions tied thereunto euen in the same Epistle twice hee sayd thereof that neither circumcision nor vncircumcision was anie thing but a new creature or faith that wrought by loue Chapter 5.6 and 6.15 for as he sayd in another place the kingdome of God is not meate nor drinke but righteousnesse peace and ioy in the holy Ghost Romans 14.17 And God be thanked for it vnlesse we would wilfully offer the Church of England manifest wrong we cannot say that any such superstitious opinions are tied by the ordinance or meaning thereof to any of the rites and ceremonies that it prescribes vs but that they are imposed no otherwise then such things lawfully may bee and therefore I would thinke that this example of Saint Paule giues vs a plaine light how to carrie our selues therein and accordingly to say the wearing or not wearing of a Surplisse the making or not making the signe of the Crosse is not any thing For the best and most honourable defender thereof that hath beene and whose sayings thereof for his learning and place may worthily be taken for the true meaning of our Church therein hath of the Surplisse said in plaine words Pa. 258. of his foresaid book that he thought none that would communicate with vs in the vse of the Sacraments though either the better or the worse thereof for the externall habit of the minister and of the other as much as we haue heard before These things therefore duely and without partiall or preiudicate opinion weyed and pondered I hope will be sufficient to perswade that lawfully with a good conscience we are rather to conforme our selues to the order of our Church in these ceremonies then for refusing so to do to incurre the sentence of depriuation of ministery and all Hauing therfore thus sayd what I thought fit and I hoped might serue the turne for this let vs now proceed to the consideration of the other exceptions that are made against conformitie required taken from the things that by order ministers are enioyned by the booke to read or vse CHAP. 9. Touching the practise of the orders in the booke of reading of the Scriptures Canonicall THough by a rubricke in the tract of the Communion we be directed to read Homilies yet seeing that concernes onely such as cannot or will not then preach and none such for any thing that I heare refuse to yeeld the vrged conformitie we may whiles we are in hand only with this point omit saying any thing of them reseruing that which we haue to say thereof vntill we come to the other point touching subscription within the compasse whereof the allowance of the reading of them indeed comes not onely by meanes of that rubricke but also by vertue of the 35 article in the book of articles The things therefore that now only we haue to consider are the exceptions that the refusers of conformitie make against the order that the booke appoints first for the reading of the Scriptures Canonicall or Apocrypha and then against other things set downe in the same to be read in the formall vse and practise thereof in all which I will striue by how much I haue bene longer then I had thought I should in the former by so much to be the briefer In the order appointed by the booke touching the reading of the Canonicall Scripture three things are misliked namely that thereby a great part thereof is not appointed to be read at all that some portions therof are appointed to be read at such times as they are as namely the Epistles and Gospels the first day and Sonday of Lent the Epistle on Innocents

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 iudgmeÌ„t 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 euideÌ„tly grouÌ„ded 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

had beene still but that it was so farre from mee that I found I coulde not do that good therein that otherwise I might and in conscience tooke my selfe bound to haue done Likewise hence it hath beene that neuer to this day was I so much as made priuie too or acquainted with any petition or supplication exhibited to Prince Parliament or Conuocation tending to any alteration of this present gouernement And lastly certaine it is that I neuer ministred the Communion but I receiued it kneeling and as for the surplesse I haue long agoe and verie often worne it neyther euer refused I the wearing of it where or when I had one to weare and when it was eyther by my people or by the Ordinarie of the place required at my hands or when I my selfe saw the vse of it would open vnto me any wider doore or procure me any more opportunitie to doe good with any and when I least vsed it yet euen then also I had a care when my Text gaue mee any occasion so to acquaint my people with the doctrine of Christian liberty and to teach them the free vse of such indifferent things that it should not any way be iustly offensiue to any of them when at any time for order sake vpon occasion they should see mee most formally vse them And touching subscription if I would or should denie it sure I am the Bishoppe of Lincolnes recordes would prooue it that twice or thrice I haue heretofore vpon occasion subscribed in effect euen as now it is required Finally I must needes say whatsoeuer other men haue fancied of mee though with Bucer in his opinion giuen of our Common Booke I haue thought certayne things therein so set downe as that Nisi candide intelligantur that is vnlesse they bee fauourably vnderderstood they seeme to carrie some shew of contrarietie to the word of God yet in verie deede I neuer thought any thing therein or within the compasse of the required subscription such but that the same by such a charitable and fauourable construction and that also but well standing with the professed and publikely established doctrine of our Church and with the best and true meaning of the Bookes themselues whence the obiections to the contrarie did seeme to arise might with a good conscience for the peace and good of the Church be quietly yealded vnto And in that best sense as I knew charitie did binde vs all to take euery thing so I coulde neuer be perswaded but that with a very good liking and allowance of the state wee freely might And therefore that is all that euer I desired if to them that were in authoritie in peaceable manner by conference with or before them when it should or did please themselues to call or admit men thereunto it could not be perswaded for the reasons and respects aforesaid that it were best to alter those things whereupon some tooke occasion to shunne the ministerie or to leaue it that otherwise were likely to be profitable for their gifts therein that yet they would be pleased as by law alreadie established I know they might to allow euery thing within any of the bookes whereunto that subscription reacheth to be construed and taken of euery one in the best sense they could for the better and more certaine direction thereunto to publish the same as therby allowed so to be taken And so to conclude my iudgement alwaies hath beene and is of this present Church gouernment and the orders thereof if they that be in place of gouernment therein euery one of them would do but that good in his place which by the lawes thereof alreadie made he both might an ought it would be so happie and blessed euery way as none should iustly haue cause eyther to complaine of the old or to seek to bring in a new And before the last conference before his maiestie at Hampton Court it is well knowne in the countrey where I dwell that in a publike meeting of the ministers before the commissarie and many ministers vpon occasion there giuen mee I made it publikely knowne that I was and euer had beene of this iudgement that I haue said and therefore then further I shewe as elsewhere sundrie times before others of greater place and namely to my owne Diocesan also before the said conference had how vnwilling I was eyther there or elsewhere to be drawne to stand in any opposition or contention with the reuerend fathers about any of these matters For my iudgement is that neuer that ã€ˆâ—Šã€‰ but dutifull ioyning with them is likely any way to be the meanes to procure the Churches good Being therfore thus perswaded and therefore so thinking of the lawfulnesse of my owne course as also taking the inconueniences of the other to bee so many and great sundrie waies as I doe the times now also considered wherein wee liue how can I but in Christian charitie in this manner doe the best that I can both thus to make my minde knowne in these things and also by this insuing Treatise to seeke to perswade others to be like minded as I am and for the reasons therein set downe to yealde to doe as I doe The best and most fauourable construction therein I haue giuen of the things that men vse to sticke at and yet with all I trust I haue made it appeare that the same stands verie well with the true meaning of the books themselues whence the doubts arise and with the publikely receiued doctrine of this our Church This Treatise therefore being seene and allowed thus to be printed and published according to the order in that case prouided may the rather I hope draw men to vniformitie and conformitie for that euen thereby they may see that thus both in their practise and subscription they are by publicke and sufficient authoritie allowed to take and construe euerie thing in the best sense that may bee And the rather that it might so doe because amongest brethren I thought that the likeliest way to perswade I haue studied to deliuer my mind in as louing brotherly a phrase and manner as I could Wherefore hoping that all reasonable men herewith will be satisfied and so be content and willing without any preiudice from my person to read and consider what I haue set downe in this Treatise following I bid thee Christian Reader heartily farewell in the Lord. 1606. Your louing brother vnfainedly Thomas Sparke The Contents of the Treatise following Chap. 1. The preamble or preface thereunto Chap. 2. The sum and diuision of the whole Chap. 3. The mayne proposition of the whole and seuen groundes thereof Chap. 4. Of kneeling in the receit of the Communion Chap. 5. Of conformitie in apparrell and namely touching the surplesse Chap. 6. Of the vse of the signe of the crosse in baptisme in general Chap. 7. Answers to obiectioÌ„s against the same some old some new Chap. 8. Answers coÌ„cerning some men specially touching these rites Chap.

bring the note thereof to the Bishops as it is further testified Page 62. besides theÌ„ there it was alleadged by the author of the said booke D Barlow theÌ„ dean of Chester now Lord B. of Rochester when the obiection taken from the reading of the Apocrypha was in hand as a sufficient answere thereunto and not gainsaid of any that the preface prefixed to the second book of Homiles might haue made vs to see the needlesnesse thereof for that thereby the minister is permitted at his discretion for any chapter appointed by the Communion booke of the old testament to be red to read a chapter of the new which he thought more fit for the edification of his people And yet his Maiesty most wisely foreseeing that all these notwithstanding thus amended it was likely inough that some things in the book or within the compasse of the vrged subscription would still seeme vnto some so harshly to remaine set downe as that they would sticke and stay thereat his Highnesse most graciously signified vnto vs that as it was our duties so he wished euery one of vs to construe and take euerything in the best sense that we could and not in the hardest and worst for so only his intent and pleasure was that they should be vrged And so much in the foresayd booke of Conference also to this end is remembred as that Pag. 47. it is set downe that his maiestie would haue things indifferent rather interpreted and helpt by a glose then altered All which things considered if we could and would once learne to bend our wits as well to make the best construction of euerie thing hereafter as some haue heretofore to make the worst both the practise of the book the subscription therunto and to the rest would now be doubtlesse far easier then heretofore it hath or yet is vnto many Indeed the rites ceremonies prescribed by that booke by no meanes would either his Maiestie or the Bishops be drawne to alter howsoeuer it was agreed and then consented vnto that where they had in certaine places beene long disused and the men there otherwise were found peaceable painfull fruitfull Ministers a conuenient time should be graunted them which since accordingly hath beene both to satisfie themselues and their people in that time for the vsing of them againe And certainly his Maiesties answeres to the reasons that were then vsed to haue perswaded him to remoue them which in effect were all that either before or since by any haue beene vrged to that purpose were such as also his owne reasons for the continuance thereof being no otherwise vrged then they are as that I am fully perswaded what his Maiestie resolueth therein he doth it with an vpright and good conscience in the Lord. For his Highnesse answeres to the said obiections I must needs confesse then seemed vnto me not onely very apt acute and sufficient but also euen now in this treatise most of the ground of all my answeres to the same obiections or the like growes thence The reasons as I remember vrged by his Maiestie for his resolution of their continuance were these that he found them here established by such a state which the Lord had long and wonderfully blest that being vrged but as they were they were of that nature of things wherein both he lawfully might commaund and wee also were bound willingly to obey and that change vnlesse very necessary did as Augustine saith Epist 118 more hurt by the nouelty then otherwise profit and that they were vsed by the primatiue and purest churches in the ages next the Apostles and that by holy fathers and renowmed christians before popery began and so euer since haue beene continued and that therefore he would not giue the Church of Rome that aduantage as by his now reiecting of them to say that we were so giuen to nouelty as that no auncient thing could please vs but rather said he by our retaining stil of them they should wel vnderstand that neither in doctrine rite nor ceremonie we despise true antiquitie and that indeed they are they that in both these do so and not wee And doubtlesse it was euident that all that pains then his Maiestie tooke to knit vs altogether in vnitie that so being ioyned together in one in vniformity of Iudgment and practise in these things as wee were otherwise in doctrine we might all more strongly bend our forces together against our common aduersaries he be also thereby the stronger to draw them after to conformity of religion with vs. Giue me therfore leaue good brethren euen of vnfained loue also to you and of an harty desire of the peace and good of this our Church in the best manner that I can by this my brotherly perswasion to further his Highnes royall and holy desire herein Many haue written I confesse to this end both before I writ this and since and that in good sort and to very good purpose yet I trust there may be also good vse of this of mine but indeed euen therfore in most things I haue beene so briefe as I may referring you for the rest that might haue beene said to those others in print before this CHAP. 2. Containing the summe and diuision of the whole Treatise To enter therefore hereinto though I must needs confesse that so farre to iustifie by subscription as it is vrged as we are content by our practise to allow or at the least to tollerate seemeth vnto me in effect all one yet I cannot deny but that there is great difference betwixt a ministers yealding onely so farre forth as concerns him and his ministry to conformity and his yealding vniuersally and simplye to the subscription now vrged For by the former he yeelds onely a tolleration or an allowance at the most for the peace sake and good of the Church to so much of the booke of Common Prayer as by the rules thereof he himselfe is bound to vse and practise and by the other he not onely so farre also iustifies the same but all the rest thereof as namely the tract of confirmation the vse practise whereof onely belongs to Bishops as also the booke of ordination the execution whereof appertains likewise onely to them and the reading of Homilies then published and authorised or to be then after published and authorised which long since as I take it so haue bene in the second volume of homilies 1563 which being a preacher and preaching alwaies when they should be read by the order of the booke it selfe he needs neuer do As for the rest within the compasse of the said subscription namely touching his Maiesties supremacie the Articles concerning faith the sacraments I mentioÌ„ not because without gainsaying all of our religion are willing so farre to yeald it howbeit for asmuch as he that hath once learned with a good conscience for the Churches good and his owne to yeald to the former will also the

the defence of the appointed apparrell Page 272. c. the said Archbishop plentifully prooueth that the good creatures of God neuer so much abused by Idolaters purged of that abuse may be vsed and that very lawfully about Gods worship and seruice and so quite ouerthroweth the ground of this argument for whereas to reuiue it againe they wold shift off all these proofes by saying they hold onely when the things so abused after purged and vsed are things needfull and profitable that cannot serue there turne for many of the things if not all mentioned in those there alleadged testimonies were not so needfull but that Gods seruice might haue beene fully done without them and it is not for priuate men to iudge so well as the publike state what is profitable and to be vsed to good end And in very deed the very Latine word Superpelliceum vsed to signifie a surplisse as some not vnprobably haue noted doth shew that it was taken vp and vsed by the ministers in their administration in the primatiue and purest times of the Church when the ministers and almost all that professed Christ through the cruell persecutions raised in those times against all such were faine to hide themselues in Caues woods and mountaines and for very pouerty and want of better to go clothed in pellibus in beasts skynns euen therefor for seemlinesse and comlinesse when they were to execute their ministry to hide couer those there base garmeÌ„ts of skyns And many of the ministry now in these daies either thorough pouerty or by some other meanes ordinarily going so raggedly and vndecently apparrelled as they doe if it were but in that respect there is and may be a profitable and necessary vse in some sense of the same garment to couer the deformity of the other and to preserue them and their ministry from coÌ„tempt derision that too easily otherwise therefore with too many they might runne into But to take away quite all force of this their argument which yet seemes to be the chief and principall that any now stand vpon in this case first I say suppose a surplisse for matter forme altogether like ours were abused and yet is as they say in in the popish Church yet ours that we now vse being not eadem numero but only eademspecie they can no more make idolathites of ours then the Corinthians could of euery sheep because such some amoÌ„gst them had beene As therfore they without any scruple of conscience of their owne others might eat of any other sheepe that certainly was known neuer had beene offered to an Idol though it were neuer so like that which had so what reason is there but that we for all this reason of the abusing of a surplisse to Idolatry by the Papists may vse an other surplisse made vs since the banishment of popery out of our churches which we are sure they neuer abused nor yet vsed secondly I further ad that in very deede it can neuer soundly be proued that a surplisse as it is prescribed to vs with long large sleeues hath been at all any of their idolatrous masse garments An Albe I find was one of them but that was with strait sleeues diuersly otherwise in their wearing of it differed from ours as many may see Lib 3. Durandifol 25. de rationali diuinoruÌ„ officioruÌ„ In deed I cannot deny but that at the first by the statute 1 Eliza. ministers were to vse in their ministratioÌ„ the same ornaments that were in vse in the raigne of Ed. the sixt in the second yeare of his raigne amongst which this Albe was But her Maiestie by vertue of the said statute with the consent of the Archbishop the high comissioners in the seuenth yeare of her raigne as it appears by the booke of AduertisemeÌ„ts then by authority published belike of purpose to remoue the scandall takeÌ„ by the popish Albe appointed the surplisse in this forme manner that we weare it to be-vsed in stead thereof hoping that seeing forma dat esse rei so therby this differed from that popish linnen masse garment as it doth that by this change of the forme people wold also chaÌ„ge their mislike therof for the former reason into a liking of this for that now it was not the same neither numero nor specie particulerly nor generally that euer had beene vsed to or about the Idolatry of the masse for though Gedeons Ephod particularly abused was therfore worthy to be defaced yet that neither caused Samuell nor Dauid to shun the wearing of linnen ephods especially differing from his otherwise in forme as they did also yea to conclude this point seeing the Lord in the old testameÌ„t prescribed such distinct apparrell for Aaron his sonnes and all their sons to minister in as we read he did Ex. 28. that not onely to be typical wherin it staÌ„deth not with the nature of the times of the new testament to imitate theÌ„ but also as it is there expresly set down ve 40. for glory comlinesse things lawfull to be respected euen now in the time of the new what sound reason can be shewed vtterly to debar the Churches now since Christ from imitating them at all in appointing any comely apparrell to discerne and distinguish their ministers by To say it is an humane tradition and therefore to be reiected as long as it is vrged but as it is without any superstitious opinion thereunto annexed onely for comlinesse order and decency as we haue heard by the fift principle before set downe it may lawfully be retayned and vsed But if it be alleadged that it is offensiue to some eye to many weake brethren first answer is to be made thereunto that indeed that were sufficient to stay men from the vse thereof if lawfull authority had set downe no order therein but now that it hath the case is altered as that according to the fourth premised ground the ordinance of he Church must bee the rule that we are to follow therein for feare of offending the publike estate thereof whose offence wee are rather to shunne then the other yea the case so standing with vs that in respect of our ministry place wee haue all to say with the Apostle 1. Cor. 9.16 wo be to vs if we preach not the Gospell as Cartwright himself hath writteÌ„ in the second part of his reply page 264 we are rather by continuance in our ministry by yeelding to the vse hereof to shun this rock of incurring otherwise this woe then the other For in this case all we can do for such is saith he to seeke better to instruct them and to pray for them but we may not to preuent not offending of them leaue vndon that which God hath not left free vnto vs and to the same effect writeth Beza Epist 8. and 12. But indeed to many are the readiest to bee offended at our yeelding hereunto though intruth it bee of conscience

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

and ours is plainly with all expressed and set downe in our book of euery bodie to be seene and therfore the better to preuent all offence or other construction of our meaning thereby but indeede neither they nor we hold that the altar or our signe of the Crosse of themselues or any otherwise then in our intention signifie any such thing at all And yet this puts me in remembrance of another difference betwixt that of thicks and this of ours that that was visible and permanent as the substantiall crosses vsed in poperie also are whereas ours is but as an action transient and by and by ceased and gone and therefore neither so subiect to further abuse nor yet to giue offence as either that of theirs or these of the Papists which are vsed without any expresse notification with all of the ende and vse thereof much more of anie lawfull and warrantable meaning they haue therein and therefore the more doubtlesse offensiue Yet if wee should thereunto annexe the signification imagined why should that bee vnlawfull in our publicke estate when as the writers of the admonition thinke that they lawfully may preferre sitting in the receipt of the Lords Supper before any other gesture for that it best signifies rest thorough Christ from sinne and the rites of Moses yea that more is read wee not Ioshua 24. that hee hauing pitched a stone vnder an Oake told the people that that should be a witnesse against them if they at any time after forsooke that God whom they then had chosen to serue But yet for further and more full answere to these prooffes of theirs we are to vnderstand that Gods worship or seruice is taken eyther properly as it is immediately tendered and done to himselfe for that he hath so commaunded it Or it is taken in a large and generall sense for whatsoeuer is done so with warrant from any rules of his word as that the doer may doe it in faith without which in nothing he doeth he can please God Rom. 14.23 as it seemeth to be taken Coloss 3.17 where the Apostle saith whatsoeuer ye shall doe in word or in deed doe all in the name of the Lord Iesus In which sense seruants doing at the commaundement of their maisters according to the flesh any seruile worke not forbidden by God doing it willingly and cheerfully as they ought for that God hath commaunded seruants to obey their Maisters in such things the Apostle saith they therein serue the Lord and not man Ephes 6.7 And therefore so also when subiects obey the lawful ordinances and lawes of their Princes and Superiours be they ciuill or ecclesiasticall because God hath commaunded obedience and subiection to such Rom. 13. and 1. Pet 2. as we haue heard and Hebr. 13.17 and their commaundements haue warrant from generall rules left them in the word though there they be not particularly specified they may euen therein in this sense be said to serue God himselfe But yet then any man may see that there is great difference betwixt this kinde of seruing of him and the other for the other is so his proper and immediate seruice as that men sinne if they yeald him it not because of his owne onely commaunding it and requiring it at their handes Whereas this growes to be but an inferiour kind of seruice of his though rightly done verie accetable also by the meanes of the lawfull commaund of the superiour whom hee hath commaunded to bee obeyed And therefore the late Reuerend Archbishoppe in his foresaid booke Page 269. writing and speaking there of the commaunded rites ceremonies amongst vs and namely of the distinct apparrell appointed ministers saith that men know we could be without them that but for obedience sake we do not much esteme them which he neither could nor would haue said of any thing expresly and immediatly commaunded by God as a point of his perpetuall or necessarie seruice or worship Now then who is so simple but he may easily conceiue that things of this latter kinde may be vsed about religion and the seruice of God in the former sense and yet for all that made no part nor peece eyther of religion or of the worship and seruice of God in that kinde which as long as they are not but onely keepe their owne inferiour ranke and place that which they say of their so being vsed makes nothing to proue their antecedent or any vnlawfulnesse in them For the rules against all addition by man to Gods seruice and worship prescribed by himselfe in his written word and against worshipping and seruing of him by the precepts or traditions of men are onely to be vnderstood as it is euident euen by that which we heard Paul say of seruants seruing the Lord Christ in doing their maisters lawfull commaunds in any thing that he hath not forbid of his seruice and worship in the first sense and therefore they are no better then wrested when they are drawne against such rites and ceremonies and conformitie therein as we spake of 5 Neyther is that any reason of force against them that they are said to be needlesse and vnprofitable traditions of men nor that they are made meere ecclesiasticall though they had some signification of some religious duety annexed vnto themselues for the iudgment of the publike state of a Church touching the needfulnesse and profitablenesse of such things is to bee preferred before the iudgment of priuate men For they that bee in place of authority and haue beene long exercised therein beeing also Godly and learned through their better acquaintance with the mysteries of gouernment must needs see and iudge better what is fit and meete for order and comlinesse then priuate men can And as for their beeing made mere ecclesiasticall by that which I said before of the surplisse partly appeares to be false and reason I can see none as I haue said also why the author of the booke against the crosse should account the vse of it in the primitiue Church beeing the same for which we vse it namely to shew that we are not ashamed to professe faith in Christ crucified c. to haue bene then ciuill and therefore lawfull and ours to be meere Ecclesiasticall and therefore vtterly vnlawfull If their reason be because we vse it onely in the church that by the minister they vsed it also elsewhere by any of them surely that is a very weake one For though mariage be or were only to be solemnized in the church and in the time of diuine seruice and that onely by a minister yet that would not proue it to be meere Ecclesiasticall and the like may be sayd of the buriall of the dead For notwitstanding burials are in some sort ciuill humane and politicke thinges and therefore neither the vsing it onely in the Church nor onely by the Minister will prooue it so And I wonder that any should euer imagine that an Ecclesiasticall rite or ceremonie should

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 takeÌ„ 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 reseÌ„blance 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

that haue subscribed before is rather an argument of inconstancy in them then otherwise And this is well knowne and doubtles the Bishop I am perswaded by publike record vnder our hands can proue that very few or none of vs that haue entred into the ministry or haue beene instituted or admitted by them to any liuing since the thirteenth yeare of her Maiesties raigne that last was but wee haue both for the one and the other how oft so euer that hath beene in the latter respect so oft subscribed vnto the consideration whereof one would thinke might bee some motiue vnto vs the lesse to sticke at it now againe if neede so require 3 This also in my opinion may bee an other of some force the rather to draw vs thereunto that we plainely see in the second article the reuerend fathers and our brethren that first with them agreed in Conuocation that this forme to breed vnitie and vniformitie as they hoped of subscription should be vrged thereby only concluded that we should aduouch nothing to bee contained in those two bookes mentioned in the second article and about which indeed all the question is as I haue sayd in this case contrarie to the word of God Which as I and many others haue heard some of the chiefe that then were protest they did of purpose therby to ease the consciences of the subscribers as much as might be for that as they knew sundry things within the compasse of the said bookes to be prater verbum diuersa Ã verbo which was lawfull enough in things of that nature that they were so they knew also that it was far les to say accordingly that they contained nothing contrarie to the word then that all things contained therein were agreeable to the word as they require we should say touching the booke of Articles containing the most substantiall grounds and points of the doctrine of faith and the Sacrament wherof the third article is vnlesse therfore in their sense we can shew some things that those bookes containe contrary to the word we say nothing against the forme of subscription thereby required 4 To say or thinke that the booke of Common prayer containes some thing contrarie to the word of God either because it appoints the Canonicall Scriptures but to be read as it doth or the Apocrypha chapters mentioned in the Kalenders I hope by that which I haue said before at large of both those points it wil or may appear that therfore it is not so For therby I haue shewed that in good construction and but yet in such as may well stand with any thing set downe in those kookes in both those respects it containes nothing but that which a man may lawfully accordingly practise conforme himselfe vnto therfore nothing contrary to the word and the like also I hope I may assume of all the rest contained therin in the foresaid discourse cleared of the obiectioÌ„s made against theÌ„ touching coÌ„formity that therfore now againe I shall not need to trouble the reader with any further rehersall therof For as I said in the beginning so far as one may lawfully with a good conscience go in his practise vse he may also go in this forme of subscribing therunto and this is certaine also that that which the authorised book containes not nor binds vs to practise lying within the compasse of these things we shold practise if the books meaning were indeed to bind vs thereuno that we need not thinke that it containes at all thus farre to be iustified by subscription Let vs heare therfore what further particularly can be obiected against this subscription either out of the book of comon prayer or out of the other Some thing further I find to this end obiected out of the tracts of the communion baptism something out of that of confirmation 5 Out of the tract of the communion for the sicke that there in a certaine case the communion is allowed to be administred to one alone as namely when he is sicke of a contagious disease and none can be got to communicate with him and that it is there in the treatise of the publike communion also permitted vnto some of the communicants to make the generall confession of sinnes in his owne name and of all the rest as it is there set downe both which are held to be contrarie to the word For that the minister by the institution is to say eate ye and drinke yee all of this which he cannot say to one alone and that so to make confession of sinnes is held to be by the word properly and onely belonging to the minister Neither of these I alledged in the former discourse because though they bee both in the communion booke yet they are neither of them there so set downe as that necessarily either of them need euer come into practise and very seldome or neuer haue they or are like to do for in the former it is expresly set downe that in that case onely vpon speciall request of the diseased the minister may alone communicate with him it saith not that either he must or ought and therfore we may be sure for feare of his owne perill he will chuse rather not so to do then so to administer it especially seeing the preface to the communion for the sicke and a rubricke after therein seeme rather to wish that to be neuer ministred without a conuenient companie and that the people by oft communicating and by good instruction shall be brought to that vnderstanding that they should neuer need to desire it so inconueniently to be administred and the 67 Canon now binds not the minister to go so much as to visit the sick in case his disease be known or but probably suspected to be infectious and the other is also so permitted to one of the receiuers in the rubricke before the sayd confession as that the said confession is to be made either by one of them or by one of the ministers or by the priest himselfe and therefore being so set downe that alwayes it shall lie in the ministers or priests choise whether any of the other lay communicants shal say it or no they haue wil may by the book so preueÌ„t that incoÌ„uenience that it shall need neuer more then it hath done come to be so vsed And thus also indeed we see euen by the same reasons that neither of these are so contained in the booke as that they need to trouble any in the subscribing thereunto And therefore as the latter is not once remembred either by the writers of the admonition or by M. Cartwright as worthy once to be obiected against the booke so the other though it be obiected by both is neither acknowledged nor once defended by the late Archbishop in his answer vnto them as you may see Pag. 528. 229. of his booke as at all contained or mentioned in the seruice booke yea Pag. 525.

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 ã€ˆâ—Šã€‰ 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 verbuÌ„ but hardly wil it be proued any more to be contrary to the word theÌ„ 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 ã€ˆâ—Šã€‰ 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 momeÌ„t but either with a fauourable constructioÌ„ 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 ã€ˆâ—Šã€‰ 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

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 saluatioÌ„ as that by all means when wher as is aforesaid it may be had it is most carefully diligeÌ„tly 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 coÌ„fort 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 ChristiaÌ„ charity so hope perswade our selues of al christiaÌ„ 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

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 theÌ„ 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 theÌ„ 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 ordinatioÌ„ of Bishops Priests Deacons against which as it is in vse with vs now long hath been I must coÌ„fesse 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 warraÌ„t 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 gouernmeÌ„t 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

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