9. Or put we the child to kisse the Pax 10. Or in stéed of laying on of hands giue it a pat with the thumb and then a blow on the chéeke 11. Or tye a rag about the forehead 12. Or pretend to confirme it being a child but seuen daies old If these or any of these we be guiltie of we hartily giue them thanks that reproue But the world knoweth so far as our name is heard of euen therefore are we traduced by our open enemy abroad because we omit all these things What then shall we forgoe all patience Our hope is when our Countriemen know the sinceritie of our defence and how farre approoued of by other Churches they will flake their itching heate against vs in this argument Chap. 12. In the Rubricke of the Communion at the entrance of the people to the Lords boord the title of the confession hath this Then shall this generall confession be made in the name of all those that are minded to receiue the holy communion either be one of them or els by one of the ministers or by the priest himselfe all kneeling humblie vpon their knees These wordes were excepted against by worde of mouth and this reason giuen for dislike The worde of God alloweth not a woman or any other person beside the minister to speake in the church 1. Cor. 14.34 This Rubricke admitteth any one of the communicants to make the confession therefore not to be allowed nor subscribed vnto REply by personall and reall argument Quoad homineÌ„ quoad reâ— personall for the day before at what time this conference was had a minister being conuented did confesse at the mariage of his daughter hee required hir to take the communion booke which shee did accordingly and without anie spiritual guide to informe hir contrarie to our church order set downe holding the booke in hir hand did publicklie and audiblie read the wordes wherein hir consent is required Which noueltie pleased the father so well as he would needes aske his parishioners whither that were not far better then the other fashion of pronouncing them after the minister hee reading the wordes and directing the couples by them So as if the obiection here made haue strength it mightily ouermatcheth this practise of some one who hath fellowshippe in other points of opposition against our ecclesiasticall canons and order The reall answer to purpose was and is thus First none could giue instance that any other did it but the minister the rest of the congregation pronouÌ„cing that generall confession word for word after him But if so it were as the booke to their vnderstanding pretends a libertie yet no offence at all for any one of the congregation publickely to read an inditement drawne against his owne soule For so that confession is wherein the people are deepely ingaged Where it handling the kay of opening the kingdome of God by the ministrie of his word that the Rubricke should say This sentence of absolution be pronounced by man or woman or anie one of the Communicants then were iust cause to be taken against it But the truth is the booke wisely prouideth that the priest or Bishop being present shall vpon confession first made turning himselfe to the people say c. Well knowne it is that in the vniuersities our colledges schooles of learning appoint in time of diuine seruice certaine choristers or scholers to reade chap. say praiers sing the letanie and such like All which so done by such is performed all that while by other then profess ministers that haue taken orders As for the inforced conclusion That we permit weomen to speake openlie proueth no such thing secondly did it No such aduantage For weomen are to speake iointlie with the whole congregation whereof they are a part or els how shall they sing Psalmes and seueral alone by themselues as occasion may bee offred whither at the lauer of regeneration when they became sureties and Godmothers for little ones then to be baptised or to make answer at the solemnization of mariage when as their husbands for their part promise to take them to wiues and they againe in like words say asmuch on their owne behalfe audibly and aloud that the rest of the congregation may witnesse the publicke vow each of them make to one another Wherefore it cannot bee thought scandalous if neede so require that a confession bee made in the name of all those that receiue the holy communion either by one of them as this obiection wil needes haue it thought man or woman or else by any of the ministers For as it appeareth in storie the manner was that weomen hauing publickely offended the church required publick proofe of their vntained repentance both by word and deed This Irenaeus witnesseth Certaine weomen seduced Mulieres quaedam à Marco haeretico seducta corrupta cuÌ„ conuartebantur in manifest of a ciebant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plaÌ„gentes lamentantes corruptelam Irena lib. 1. c. 9 Chemnit exam 2. part titul de confes Euseb lib. 6. c. 43 Nouel constitut 3. vt dâ—termenatus sit nume â—rus Clericorum corrupted by one Marke an heriticke and afterwards conuerted did manifestly publish their confession weeping and bewailing their error that they were so abused The like course was kept with diuerse others who not withstanding priuate persons made a publicke confession of their sins in their owne name and behalfe And whereas any one of the ministers is named beside the priest wée must know that many particular congregations had as some churches yet haue in supply 2.3 yea more that did attend their publicke function till such time as they were called forth to reside in some speciall charge Therefore person vicar curate yea many more then al these in greater churches Cathedral and the like as in the citie of Rome vnder one Bishop 46. presbiters 7. deacons beside many other inferior helpers for many seueral duetys so at Constantinople 60. priests 100. Deacons c. to reade sing expound and to make supplie in the offices of prayer confession c which is the very cause here challenged in this place now in regard of these occasions before specified that men and weomen did as also for that ample supplie was and is in some churches the booke offeceth it in these termes This generall confession shal be made either by any one of them that communicate or by one of the ministers 1. Cor. 14.34 As for the scripture that suffreth not weomen to speake must bee thought not to exlude them from all manner of speaking namelie singing of Psalmes praying with the congregatioÌ„ or publickly confessing their sins but debarreth them onely the ecclesiasticall function of preaching which yet is not vtterly forbidden Talis necessitas potest accidere quae mulieris vo cem requirat Cal. Ibid. For some such necessitie may fall out saieth Maister Caluin though not ordinarily which may require a womans voice
baptisme Tertullian saieth we they haue one faith one God the same Christ the same hope the same sacraments of the lauer of baptisme S. Ierom thus An Apostolicall traditioÌ„ it is which is published in the whole world as the sacraments of baptisme The meaning of which word saieth M. Iunius is that an Apostolicall tradition is nothing els but the doctrine of the Apostles deliuered to the whole church and expouÌ„ding the holie things whereby in baptisme wee are entred into the church Which spéech of Ieroms M. Iunius condemneth not but niterpreteth The sacrameÌ„ts of baptisme for holy things rites as our communion booke there interprets it Wherefore contracting these before mentioned into one briefe as some doe by way of question who demaund thus Whither according to the word of God a man hauing been once baptised and communicating 3. times a yeare there be any other sacraments to be receiued Wee answer 1. Cor. 15.5 Act. 1.26 This question as commonly all such interrogatiues made thus cunningly is but a snare set to intangle a reply For examples sake Wée read in 1. Corinth 15. that Christ was seene of the 12. Where as in the first of the Acts there were but eleuen for Iudas had hung himselfe Whereupon with a frame of words after the forme of the demaund here prefixed wée may stile our question thus Whither according to the word of God Iudas hauing hung himselfe therefor but 11. it may be said there were anie other to be reckoned then at that time for a 12. No difference at all in the scruple occasioned For in what termes that is proposed so may wee tender this but not without danger and therefore such questions must be cast in a new mould be made in some other forme and fashion then this is here Els wee shall not onely indanger the booke of common prayer but euen by the like choplogick at vnawares peraduenture make worke for Atheists their reprobate contradictions Hoping therefore that men desire to be satisfied and not wrangling at any hand multiplyed our conclusion is thus Wee answer A man hauing beene once baptised and communicating 3. times in a yeare hath no other sacraments to receiue but the Lord his supper which is called sacraments because it is one of the sacraments as also because a man communicateth often as also because there are many coÌ„municants with receiue with him as also because of the seuerall elements bread and wine as also because of the seuerall partes signified by them as also the sacramentall rites annexed to them For all which respects though but vnum totale one intire thing yet as hath beene saide in the language of 1400. yeares agoe and now since in the communion booke called sacraments in these wordes He shall also receiue the sacraments and other rites And againe The sacraments of the bodie blood c. By other rites is thought to insinuate ashes holie water the kissing of the pax and such other like rites vsed in poperie Not so but other rites according to the order in the book prescribed for so the expresse words are of the Rubricke and therefore seing both by law and practise the contrarie is required what reason haue men to wrong out church thus Other rites a man must receiue according to the order in the booke prescribed namely bread and not a water cake leauened not vnleauened onely wine alone for the other element and not wine mingled with water in the morning and not after supper kneeling and so forth for this order our church followeth But thus much he spoken of both these Rubricks Chap 14. The Catechisme of the booke What is required in persons to be baptised Answer Faith and repentance These are the wordes of the Catechisme as it is inlarged in the coÌ„munion booke since it hath been reuiewed But this is more then God in his word requireth For children can haue no faith Rom. 10. Faith cometh by hearing and hearing by preaching IN deede part 1. c. 30. p. 173. Ipsa baptismi actio est sidei professio Aug. de precat merit remiss cap. 27. Idem epist 57. ad Dardanum Nemâ— mibi dicat quod non habet fidem cui mater impertis suam inuoluens â—llam sacrameÌ„to quousque idoâ—eus fiaâ— proprio asseâ—sâ—â— euolutaÌ„ puraÌ„que recipere Berâ—a ferm 66. in Cantica if children can haue no faith as the words in the obiection plainely say then is it true that faith repentance are not to be required But wherefore haue they baptisme if faith and repentance may not be said to be required Is not baptisme the sacrament of faith and repentance Children as hath beene shewd haue no actuall faith but yet as S. Austin well saieth the verie action of baptisme is in some sort a profession of faith Againe in another place God dwelling in children though they know him not when he dwelleth not in elder folkes that know him And S. Bernard stirred at such speches as now are on foote Let none tel mee that a child hath no faith to whom the mother imparteth her own applying it and inrowling it in the sacrament till such time as by it own kind assent it become fit to receiue it open and plaine But more of this in the words following Why are children baptized not being able to performe these that is faith and repentance Answ In the Catechisme They doe performe it by their Sureties This is most absurd and against the word that one man shall beleeue for another and one repent for another The iust shall liue by his owne faith and euery sinner must repent for his owne sinne Neither absurd nor against the word But when proofe wanteth or draweth low then let euery arrow of the quiuer flie Absurd most absurd and can more be added to aggrauate their accusation These may be degrees of comparison in bad English but neither one nor other of them that good degree which Saint Pauls Minister should get vnto him The places in Abacuk and Rom. 1.17 speake of actuall faith by which the iust liue but not of that which the Catechisme intendeth namely the spirit of faith the Sacrament of faith and that which is in steed and supply of faith working by loue the latter quotation of Scripture speaketh of such as are come to yeares and can distinguish twixt the right hand and the left which children neither doo nor through imperfection of age can they Let such Texts be vrged against them whom it may concerne against vs it needeth not For as it is euery one 's owne life a man lives so we confesse it is euery ones proper faith which iustifleth But that is no hinderance to a child that liueth by his mother while it is in the wombe nor any let to a babe with whom the Church trauaileth in birth Heming postil in Math. 9. in Dommic 19 post Trinitat Act. 27.24 Anothers faith benefiteth euen an Infidell and that very much we say
The place in Gen. wée wil answer anon The other of Malachy the Apostle are against sâ—eshly and carnal lust in their time why are they theÌ„ vrged against these patriarks yâ— were long before beside were not guilty of the carnal sin condeÌ„ned by those scriptures Saint Paul inffâ—â—icteth the Rom. and Corinthians in their dueties and liberty in marriage What is this to the Patriarks and their fact But by one of this dumb shew brought forth take a taste of the other Let Peter Martyr bee heard in his notes vpon 16. or cap. 7. which is the place the obiector vr geth Verba hae aliqui putant face re aduersus polygamiaÌ„ quod mihi non displicet modo hinc non inferatur Patres quâ— in veteri lege habue runt vxores noÌ„ vsos fuisse tusto matrimonio sed potius adulteros indicandos Nam cum ea de causa insacris literis non damnentur om nino putandum est t is tum tem poris licuisse Martyr in Cor. 7. Leuit. 18.18 These wordes saith hee some men thinke make against pluralitie of wiues which thinges mislikes mee not so it bee not hereupon inforced that the fathers who in the old law had many wiues did not vse lawfull matrimony but were rather to be iudged adulterers For since they are no where condemned in holy scripture wee must thinke it lawfull for them at that time to haue so many Ju which sentence these two parts would bee noted 1. that the wordes in this 1. Cor. 7. and the reason is all alike for the other epistle maketh not against poligamie of the fathers secoudlie nor doth any other scripture alledged and therefore this their heaping vp of scripture when it proueth no such thing is a manifest breach of the commaundement wherein he straightlie forbiddeth false witnesse bearing against the truth A sinne the more grieuous as the most innocent truth for so are the scriptures is forred to dispose for that whereof they haue nothing to gaine say Great vse there may be of them for the times of the Gospell or of Malachie and after that the law was written in tables whereunto Leuiticus 18.18 as Tremellius translates may haue reference and wee haue deliuered our iudgement in writing vnto my Lords grace of Canterbury but the instances remembred in the homilie are most of them taken out of the booke of Gen. where is added in the close an example of Dauid and Salomon but with a Caue at in these termes for our vse and vnderstanding which thinges wee see plainely to be forbidden vs by the law of God and are now repugnant to all publike honesly To treat with the libidinous humor of carnal men who either challendge the examples of the patriarks that they may doe the like or condemne them for doing it or protect ignorance of the scriptures because such examples say they are scandalous I but this is directly against the worde of God and his first institution of marriage I but saieth Ludouicus Lauater God who made that law hath also power to release it Besides it is a cortine peculiar Sedenim qui lâ—gem sanxit De uâ— cande relax ands potest areÌ„ habet Pecuitare quid damest quod â—e mo temerè in ex plum quo prodâ—giosam uam lea bodinem excuset traxerit Lauatur in Easter homil 11. c. 2. pag. 22. Certis de causis largitus est plu rescodem tempore Vxores habere Id homil 10. pag. 20. Tam abest vt hac ceniugia culpauerie Deus vt etiam fortunaucrit Id de vita obit Nabal hemil. 10. pag. 12. Duas simâ—l vxores habera simpliciter lege Mosis vetitum noÌ„ fuit Drusâ—n Ruth 4.5 which no maÌ„ may rashly draw in to example to excuse his own prodigal lust by And alittle before in that 10. homilie God saieth he for certaine causes graunted it as a larges and faucur to the Isralites to haue more wiues at once Againe in his treatise of the life and death of Naball God saieth hee was so far from blameing them that he gaue them great successe Their peculiar and a Larges speciall to them and their great good successe hereupon what other sonse beareth it then that common euglish which our homilie by some vniustly tared safely deliuereth specially much more being added by others as appeareth in the seuerall quotations afore and this among the rest of Iohn Drusius Simplie forbidden saieth hee it was not by the law of Moses to haue 2. wiues at once I but what warrant for this more then these authorities Arguments strengthened in this sort no discrete godly wifeman but doth and will reuerence for we receiue and so must the witnesse of men But yet to thinke that some priuiledge those patriarkes had though not so expresly set downe this may be the reason For dispensations and priuiledges are as lawes yea priuiledges are not held necessary to be written where lawes bee 1. Ioh. 5.9 Qualis lex taliâ— despensatio Priutlegium dicitur guodema nat contra ius commane in fuâ— roâ—â—m aliquam personarum Glos lib. 6. de Rescript c vers in Printlegium quasi prinâ—ta lox As at this day wee obserue in Acts of Parliament such fauours as concerne some few stand vnprinted Because lawes belong to all priuiledges to some few For a priuiledge is some personall or particular law which either dieth with the person or must not be made common If so as wee know this to be true How much lesse may we expect any record thereof before Moses and the law written For those more specially the booke of homilies speakes of Wherefore as a law they had in their mindes and consciences for â—iÌ„ngle marriage by speciall inspiration so by a speciall inspiration a toleration and fauour was inough An aduertisement to the Reader Presently after this treatise finished there was sent vs from an honourable personage these notes following as it seemeth an abridgement methodicallie drawne together by some of Deuon and Cornwall With their preface and reasons greatly accounted of among the ignorant which we haue thought good to set downe returning euery of them a briefe answer with reference to those places wherein they are handled more at large Wee protest before the almightie God that wee acknowledge the churchs of England as they be established by publike authority to be true visible churches of Christ That we desire the continuance of our ministrie in them aboue all earthlie things as that without which our whole life would be wearisome and bitter vnto vs. That wee dislike not a set froÌ„ of prayer to be vsed in our church Finally Whatsoeuer followeth is not set downe of an euill minde to depraue the booke of Common prayer ordination or homilies but onely to shew some reasons why we cannot subscribe vnto all thinges contained in the same booke THat man his pretestation is in vaine Protestatio â—uÌ„ contrario act◠〈◊〉 releuat Vel noâ— Valet protestatio vbi
THE SECOND AND LAST part of Reasons for Refusall of Subscription to the Booke of Common prayer vnder the hands of certaine Ministers of Deuon and Cornwall as they were exhibited by them to the right Reuerend Father in God WILLIAM COTTON Doctor of Diuinitie and Lord Bishop of Exceter As also an APPENDIX or Compendious Briefe of all other Exceptions taken by others against the Bookes of Communion Homilies and Ordination word for word as it came to the hands of an Honorable Personage VVith an ANSVVERE to both at seuerall times returned them in publike conference and in diuerse Sermons vpon occasion preached in the Cathedrall Church of Exceter by Thomas Hutton Bachiler of Diuinitie and Fellow of S. Iohns Colledge in Oxon. Fuerant hortamenta vt Deus Christus eius à populo in vnum conueniente pariter rogaretur Nullus erat primitus terror Nemo viderat virgam nemo custodiam Sola vt diximus fuerant hortamenta Optatus Lib. Tertio LONDON Printed by Iohn Windet for the Companie of Stationers 1606. To the most Reuerend father in God my very good Lord the Lord Arch bishop his Grace Primate and Metropolitan of all England MOst Reuerend in Christ my late trauiles in laboring other of my fellow brethren their godly peaceable quiet contentment in such doubts as their busie learning and too much paines hath vnnecessarily occasioned I began and withall at once thought to haue finished but since finding I haue but begun for somewhat remained and that somewhat much in their opinion whose opinions goe for articles of faith much or little such as it is I present vnto your Graces fauour May it stand with your good pleasure to take knowledge of my best affections how deepely indebted to God his Church the Kings most excellent Maiestie and your Honorable selfe for your speciall fauours done me in the prime of my studies after some few yeares spent in the Vniuersitie of Oxford I shall take it for no small comfort specially as the times now are wherein like the daies of Moses that blessed peace maker Act. 7.27 I am sure to receaue no small portion of griefe from them whose vnderstanding I labour to reconcile vnto our forme of publike praiers And were not that duetifull remembrance I haue of your auncient fauour sufficient cause as I must and doe professe it is farre more then any seruice of mine can thoroughly recompence yet your continuall long graue experience in this argument your Reuerend learned great paines heretofore in the daies of our Renowned late Queene both by preaching and writing as also in that late conference where our now dread soueraigne Lord King Iames royally to the admiration of all there present moderated the controuersies then proposed are effectuall motiues to imbolden me in the humble offer which I make of this present treatise Nor are all these the onely persuasiue though euery of them forcible inough but the eminencie of your place and highest prelacie whereunto you are now called farder exacteth of me submission of my writings because your greatest authoritie next after the Kings highnesse may in these Ecclesiasticall causes giue me best approbation VVherefore be intreated to vouchsafe your gracious acceptance of a few lines and whatsoeuer may be thought defectiue I hartily craue it may no way impeach that fuller defence with which our Church can make supplie to whose most sacred iudgement I wholy commend my selfe Now that God of power who hath so mercifully appointed the times and seasons in aduancing the throne of King Iames aboue the throne of Queene Elizabeth be blessed and praised of vs all this day and for euer So are mine and euery true harted subiect his vnfained thanks to Godward for roote and branch for our King Queene their roiall progenie with the high Court of Parliament graue Senators Reuerend Bishops Honorable Iudges our Worshipfull knights choisest Burgesses so lately so mightily so miraculously preserued to the euerlasting shame of all mischieuous traitors Nouemb. 5.1605 and to the incredible ioy of all them that truely feare God and the King More it is my thoughts conceaue in this point But remembring as I pray to God in heauen so I write to men on earth I stay my selfe for this time Humblie beseeching your Grace to pardon this my attempt and to interpret it as I vnfainedly intend it the earnest of greater in deede as the truth is of all possible thankfulnesses Your Graces in all duty Thomas Hutton To my fellow brethren the ministers of 〈…〉 Cornwall whose exceptions made against subscription follow farder to bee examined ACcording to my promise I proceed and send the rest of that answer which before was intended reuiew your grieuaÌ„ces with the seueral defence annexed It may be vpon examinatioÌ„ of what you reproue we maintaine if you spare a little time to keep repetitions with your selues and read that ouer which you did dislike you wil bee of another mind Second thoghts are better then the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consider what peril may come to the Church to your selues knowing that many of your congregation did not so much admire your paines as they now heartily lament to see theÌ„ soil bestowed in vncharitablie taxing Inuidiam facitis Macario qui sialiquid asperâ—fecit pro vnitate leue viders poterit dâ—â— vâ—â— pro dissentione c. Optat. lib. 2. what the wisdome and zeale of our godlie auncients haue faithfullie penned Drawe not blessed Macarius into enuie who if he haue done anie thing sharplie for preseruation of godlie vnitie Quiduis facerâ—debuisse potiâ—â—qâ—â—m ecclesiam schismate sciâ—dâ—â—e Diony Aleâ—ad Nâ—â—at apud Hieronan Cataelo it may seeme light to the harme which commeth by needlesse opposition Anie thing you should haue done as Dionysius Alexandrinus writeth to Nouatian rather then cause a rent in the Church remembring Manus dextra prasbyter Origen homil 7. in Iosuâ— though you bee taken for right hand and be called Presbiters and seeme to preach the word of God yet if you doe any thing against the discipline of the Church Si aliquid contra â—cclesiastscam disciplâ—nam ibid. In vno consensâ— ecclesia eâ—â— cidat dexteram suam c. or rule of the Gospell the Church with one consent must cut you off being their right hand and cast you from them VVhich seuere course some you know that fauour the discipline you stand for took in places where it preuaileth against others that were contrary minded Ducto Sutr in the â—alâ—e semblaÌ„r pag. 182. For wheÌ„ one Iohn Morellie disputed in a certaine treatise that the wordes Tell the Church belonged not to the consistorie his booke was burnt and the man excommunicate Two ministers at Geneua were deposed and banished for speaking against vsurie allowed in that estate and a third was glad to flie for speaking against vnleauened bread But fearing the allegation of these examples may distast your liking of that which I write my
once doe not vsuallie fall vpon the church in one onely age But as S. Austin well noteth vpon Deut 29.20 27. The Lord his Ielousie shall smoke against that man and euery curse that is written in this booke shall light vpon him All saieth that good father cannot come to one man for he cannot die so often so many seuerall kindes of death as are set downe in that booke But all he said for anie Or els this word all may be taken for most as Rom 1. Because your faith is published throughout the whole world that is in all churches of the whole world An hiperbolicall or excessiue speech For the Apostle thereby meaneth most churches or verie many churches So in this petition here all aduersities that is most aduersities Sixtly Aduersitie may be taken here for what euer is aduerse and contrarie to soules health whither sinne or the punishment for sinne Sutable whereunto is that petition which our sauiour taught his disciples Deliuer vs from euil which Vrsinus interpreteth in these wordes vnder the name of euill some vnderstand the diuill some vnderstand sinne others vnderstand death But vnder this name are comprehended all euils of sinne and punishment whither they be present or to come So as in asking that God deliuer vs from euils we craue that he do send vs no euill but deliuer vs from all euils present to come both of sin and punishment c. Read the place in Vrsinus his Carechisme Seuenthly through thy protectioÌ„ may be free from al aduersities that is being taken into the trust and custodie of God and by his protection secure ouer sinne death the gates of hell and the whole kingdome of Sathan we may continue vnconquered Implying All it is free from is by his protection as he that is saide to teach All the schollers in a town not that All in the towne are taught but that all which are taught are of his teaching so not that the church is free from all but that all she may be free from may be by his protection as S. Austin interpreth that in 2. Tim 2.4 All men are saued not that all are saued but that all which are saued are saued by him Non quod nullus sit hominuÌ„ quem saluuâ— fiers velit sed quod nullus fiat nisi quem velit Aug. ad Lauren c. 103. Lastlie in the communion booke which themselues perued and offered to the parliament in a prayer that followeth after their prayer for the whole church are the like wordes Asswage and stay thy corrections and so at length by deliuering them from all their troubles Wee in our leiturgie say All aduersities which they call corrections and all troubles Graunt it good in theirs after their meaning then cannot it bee misconstrued in ours being to the same sense and purpose Now when so euident a truth in the manifold explanation sheweth it selfe they who haue had a hand in wounding the credit of our church about this prayer will in the end receiue condigne reproch and well worthie are they for their fond defamations raised against that which so manie waies cleareth it selfe in the vpright iudgement of the Godlie well aduised Cap. 6. Of the name Priest The worde Priest is often giuen to the minister of the worde and sacraments as the name of his office which is neuer found in the new testament giuen to any minister but to Christ And good reason it 〈◊〉 giuen the minister of the word as the name of his office in such sense as our church intendeth For so is it generally found in the new testament In the whole bible there is mentioned onely 2. sorts of Priests the one of Aron the other after Melchisedecke TWo sorts of Priests offering to God some visible externall present as sacrificeing vnto him wee read in the bible But if our word Priest being lished for that in the originall hebrue wee must knowe there are more theÌ„ onely two sorts of Priests For the original word in in Hebrue signifieth a principall honourable officer of chiefe noâ—â— whither in ecclesiasticall or eiuill occasions Cohen In which sence Pâ—â—â—phar because of his enmient place about Pharao hath the name Genes 41.45 whose daughter Ioseph maried So the sonnes of Dauid who might not burne incense are called 2. Sam. 8. So Iarah a chiefe prince about Dauid 2. Sam 20.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Châ—o 18.17 2. Sam. 8. 2. Sam. 20.26 And because Aaron his sons were to be of greater account then the Lenite this name of preheminence they distinctlie had from the rest In the Greek of the new testament there are two words both translated by this same word Priest signifying a sacerdotall office in sacrificing or els taken for an auncient and elder in which sence commonly it is the name of a minister of the gospell and so the word from Presbyteros and presbyter contracted and made short Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyter Priest The occasion intended may charge our language with penurie and want of words in that she is inforced to make one english word interpreter to them al and did we speak latine the plea we put in would be of more force but in our mother tongue which we vse it is not against vs nor our letturgie Aarons priesthood with the name together with all therest of the Ceremomes had their end by Christ which to renue were to deniâ— Christ Yet they so haue not their end by Christ but the ministers of the gospell succeede Aaron in teaching and praying for the people which dueties belonged to Aaron and die not with him The priest his lips should preserue knoweledge Malac. 2.7 and of him should the people aske counsell which verie course continueth in the ministers of the worde and sacraments So if ministers must bee Priests by their office it must needes be of the Popish sacrificing order which I hope none dare affirme So must ministers of the word be Priests by their office yet no néed they be of the Popish sacrificing order For they are Priests as the word is giuen them in the new testament that is auncients and elders And reason it is they should be so thought because of that originall whence our english word is deriued For it is not home borne but a stranger first a greek then latine now english And that very word which the holy ghost calleth vs by in that new testament is the grand-sire to this name priest Wherein our language if anie complaine of hir pouertie that shée is not copious as that griek is yet may reioyce in this hir dexteritie that she giueth the name in that very same characts the other doth To affirme a Priest and Priesthood doth derogate from Christ Iesus who hath put an end to Priest and Priesthood True it doth to meane a sacrificer of a carnall reall external propitiatorie sacrifice of the very body and blood of Christ vnder the formes of breade
Minister fitteth for Baptisme but not euery one so fit for imposition of hands that a holy Sacrament of Christ his owne institution and by him commanded this a reuerent ceremony and signe onely though not expresly commanded in Gods word yet laudably practised by Christ by his Apostles and apostolicall men which we doe euen for this cause imbrace as commendable and expedient alway professing the necessitie dignity and excellencie of Baptisme aboue it because euery approoned Minister is vsed in that and not in this which argueth the worthinesse of the Sacrament be the Minister of superior or inferior note Whereas in this other ceremonie it is not so For though Philip did Baptize yet Iohn and Peter did lay on hands Ipsique adhibita impositione manuum in ella sis n◠confirman di quanquam ipsam manuū impositionem putamus liberae obseruationis esse vt cutus exemplum quidem Apostolicū extet non autē preceptum Christs Riscat in Heb. 6.2 Ad precationē pro illespueris sine superstitione adhihers posset impositio manu um Nec inanis esset ea precatio Nititur enim promissionibus de dono perseuerantiae gratia confirmationit Chemnit de con firm p. 69. De exhortatione etiam ad per seuerantiam de confirmatione per verbū in semel suscepta doctrina fide extant Apostolicae eccle sia exempla Act. 14.15 18. Ibid. not derogating from what Philip did nor extolling their confirmation aboue his Baptisme notwithstanding that they were superiour to him in place and preheminence Can our Church then be thought to doe without warrant when it doth but as it hath the first and following Churches for an example So Piscator obserueth that when children haue been taught the doctrine of repentance and faith they are to make profession thereof and then to be confirmed by imposition of hands Although we thinke the very laying on of hands to be a point of free obseruation as hauing the Apostles example for a president though not any expresse commaundement from Christ Then the Apostles fact being an example this done after it no such vntruth is maintained as some thinke in saying After the example of the Apostles we haue laid on our hands c. Chemnitius writeth thus vnto prayer ouer the child to be confirmed imposition of hands may be vsed without superstition And that prayer cannot be in vaine For it relieth on promises concerning the gift of perseuerance and the grace of confirmation This rite saith he would bring much profit to the edefying of youth and of the whole Church and were also agreeing to Scripture and purer antiquitie For in the Apostolicall laying on of hands was a triall of doctrine and profession of faith Act. 19. and of exhortation to perseuerance and of confirmation by the word in the doctrine and faith Examples of the Apostolicall Church are extant Act. 14.15 18. Which being so witnesseth in their iudgement whom we cannot thinke partiall in this behalfe that the phrase which our Booke vseth after the example of the Apostles c. is a phrase irreprouable The Apostles laid on hands and gaue gifts Sainct Austin writing of Simon Magus seeing the holy Ghost was giuen by laying on of hands noteth that the Apostles did not themselues giue it but it was giuen they praying and calling vpon God For they did pray that it might come vpon them on whom they laide hands but themselues did not giue it Non quia ipsi dabant sed quia ipsis orantibus datusest August in Ioh. euangitract 6. Orabant quippè vt veniret in eos c. Idem de Trinitate lib. 15. cap. 26. The Bishop layeth on hands but giueth no gifts Signa crant tēpori opportuna oportebat enim ita significari Ibid. Significatum est transut numquid modè quibus imponitur mannus vt accipiant spiritum sanctum hoc expectatur vt linguis loquantur Ibid. Ita peruerse cor de aliquis vestrum fuit vt diceret non acceperunt c. Interroget cor suum c. 0752 0 Id. tract 6. in epist Iohan. Sed inuisibiliter latentur intelligitur per vinculum pacis eorum cordibus diuina charitas inspirari Id. lib 3. de bapt c. 16. Those gifts were signes fitting the time For so must signification be giuen by the holy Ghost in all languages because the Gospell of God was to run through the whole world in al languages so much was signified but is past and gone Is it now expected that so many speake with toongs as haue hands laid on them to receiue the holy Ghost or when we haue laid hands on children doth euery one attend whether they speake with toonges and when he hath seene they speake not with toonges hath any of you beene so frowardly bent to say they receaued not the holy Ghost c. Since therefore by such kinde of miracles there is not now that witnesse of the presence of the holy Ghost whence it is and how a man may know whether he loue his brother Let him see and try himselfe in the sight of God let him sée if there be in him the loue of peace and vnities the loue of the Church c. Which whole discourse verbatim word for word rendred by that Father is more plainly to like purpose laid open else where writing of Baptisme against the Donatist The holy Ghost is not now giuen in temporall and sensible miracles by laying on of hands as heretofore c. But inuisibly and secretly loue is knowne to be inspired in their hearts through the bond of peace The substance of which answere so often handled by that Father implieth Imposition of handes with prayer was vsed not onely for miraculous gifts but also for confirmation and strengthning of their faith which very same marke our Church aimeth at in those on whom hands are laid though former extraordinary graces long since discontinued So in effect answereth Doctor Fulke in his defence of our translation against the Rhemists namely Doct. Fulk Act. 8.17.6.7 that how euer imposition of hands by which Simon Magus saw the holy Ghost was giuen indured no longer then the miraculous gifts as vnction with oyle named by Saint Iames yet another kind of imposition of hands mentioned Heb. 6. is and may be in perpetuall vse c. And where the Rhemists charge vs to make no more of it or the Apostles fact but as of a doctrine institution or exhortation to continue in the faith receiued Doctor Fulke answereth it is false For we acknowledge saith he Imposition of handes with prayer that they which were so taught instructed and exhorted might receiue strength of Gods spirit so to continue And where those accusers lay to our charge that there are among vs which put the baptized comming to yeares of discretion to their owne choice whether they will continue Christians or no he utterly denieth that imputation adding hereunto in our Churches name that they are
vtterance And diuerse examples might be alledged for the equitie of such their humble penitent submssiue publicke leuerall confessions But we content our selues with this for this time Chap. 13. In the last Rubricke of the communion Note that euery practitioner shall communicate at the least 3. times in the yeare of which easter to be one and shall also receiue the sacraments and other rites according to the order in this booke appointed THat is Hee shall communicate to and with the Saints for communicating is twofold in scripture to them by way of releefe with them in prayer thanksgiuing other bolie duties so often as occasion is ministred And for feare hée will slip his necke out of this yoke or may by some vrgent occasions be drawn away he is to note that at the least 3. times in the yeare of which Easter to be one when also he shall receiue the sacraments and other rites The ministration of Baptis whither for himselfe or his little ones For baptisme was of old administred at Easter and Whitsontide as the booke sheweth in another Rubricke in the page following The Rubricke speaketh in the plurall number Shall also receiue the sacraments It doth but either it taketh the word sacraments properly or at large 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 12.1 For so the word sacrament may be taken Properly there are but two and in that construction it beareth this sense He shall also receiue the sacraments that is he shall also receiue one of the sacraments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 6.1 Like vnto that speach of the'uangelist Math. 12. Iesus went on the sabboths through the corne which S. Luke rendreth in the singular number on the sabboth the second after the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh 6.45 so this the sacraments namely that second after the first or like vnto that Ioh 6.45 a sentence writteÌ„ in the prophets that is one of the prophets namely Esay Synecdoche integri P. scator indofinitè loqui solet vulgus Beza For the vulgar people vse thus to speake indefinitlie After which manner Maister Zanchius writting of the Eucharist receiued by a man of vnderstanding able to distinguish twixt the signe and the thing signified which cannot be done by children Sacraments saieth hee are misteries whereunto none are admitted SacrameÌ„ta sunt mysteria ad qua non admittuntur nisi qui fide praediti relationes possint intelligere discernereque signum a resignata Zanch. de cultu dei exter pag 3â—9 coluÌ„ 1. but such as indued with faith can vnderstand and discerne the signe from the thing signified Where this word sacraments vnderstood of the Lords supper for of that hee intreateth must needes be taken for one of the sacraments Secondly this worde sacraments is taken at large for rites as the terme accompanying doth well imply He shall also receiue the sacraments and rites as appeareth in another Rubricke where it is saide by the holie sacraments of his bodie and blood that is the consecrated bread and wine As for the wrong conclusion which men doe wrest vpon those wordes followeth not at all but rather the contrarie as may appeare by these two arguments 1. The sacraments and rites which the Communion booke appointeth and no other a parishioner is to receiue But more then two sacraments the communion booke appointeth not and therefore a parishioner is not inioined to receiue more 2. the placing of the words necessarilie inforce asmuch Not that euery parishioner shal communicate and also receiue the sacraments and other rites For had the booke meant other sacraments as of pennance confirmation c. Hee would haue set them in this order Not that euerie parishioner shall receiue the sacraments and other rites and shall also communicate Because in a popish sense parishoners are first brought to eareshrift and then after haueing done pennance c. They are suffred to communicate But the contrarie order is here set downe and therefore must needs and doth intreat a contrarie interpretation In the second exhortation to the Communion which sometimes is to be saide at the discretion of the Curat there are these wordes Our sauiour Christ not onely to dye for vs but also to bee our spirituall food and sustenance as it is declared vnto vs aswell by Gods word as by the holy sacraments of his blessed bodie and blood Here the booke stileth it by the name of sacraments where it should not so bee but rather by the holy sacrament of his body and blood c. This obiection may wel serue for an argument that the book meaneth by the word sacraments Baptism itum tum intersorts quo Christus nos spiritu saÌ„cto baptizat igne tum exterioris c. lun parallel lib. 3. c 6. in Heb. Baptismos plurals numero no ininat solennes ritus statos baptizandi dies Cal. Heb. 6.2 Baptisma tum meminit plurali numero non quod iteratus vnquam sed sed quod plures Catechumini so lereÌ„t ad baptis conuâ—nire Beza Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnanobis et illis fides vnus Deus idem Christus eadeÌ„ spes eadem lauacra sacrameÌ„ta Tertull. de velan virg c. 2. Apostolica traditio est qua in toto mundo praedicatur vt baptismi sacramenta Hieron in 2. Thes 2. Sensus est Apostolicam traditionem nihil aliud esse quam doctrinam Apostolorum toti ecclesia traditam et sacras res ex ponentem quibus per baptismum initiati sunt Iunius contra Belarm de Ro. Pontis lib. 4. c. 4 2. parts which make but one yet are two parts namely the body and blood answereable to the outward elements which are like 2. eyes though but one sight One signe alone is called a sacrament how much more being more may they bee called sacraments If so why not then the rather at what time the thing signified is implyed therein being as the other was bread and wine so this in a sacramentall relation the body and blood of our Lord Iesus An argument to proue so much may be this by way of more then probable consequeÌ„t If the holy Ghost speaking of baptisme which is but one calleth it baptismes as more either because outward inward so M. Iunius interpreteth it that is the element the thing signified which numbred seuerallie are two or because of the solemne set dayes ordained in the primitiue church for baptisme as M. Caluin renders it or because many striplings nouices in the faith did meet together at one time as M. Beza thinketh then may this also though but one yet bee multiplyed for number in the same sense because as then many were baptised at one time and therefore baptismes so one coÌ„municating many times it may bee called sacraments A speech somewhat vnusuall yet not vntrue Baptisme is but one saieth S. Paul yet in the language of auncieÌ„t fathers as Tertullian and S. Ierom and others it is not strange to say the sacraments of
pilgrims So Math. 6. Forgiue vs our trespasses as we forgiue which in Luke c. 11. is forgiue for we forgiue Little as we are wretches as we are we doe forgiue be intreated therfore O Lord to forgiue vs. For we glory be to thy name that we can so doe euen we forgiue where as signifieth because one put for the other Thus likewise There are two Sacraments because generally necessarie to saluation and if they were not so generally they were not Sacraments So that an argument might well be taken hence for refusing the other rather then inferring hereupon more then two Chemnitius his rule is this To a Sacrament of the Church there is required that I may so speake the generalitie of the commaundement of the diuine promise comprising all Ministers and all the faithfull of all times in the newe Testament An vniuersalitie he saith of the commaundement for time and persons both Ministers by whom and the faithfull on whom it is conferred One Simon Goulartius whom we haue alleadged in his notes vpon Cyprian writeth thus The ceremonies in ordaining of Ministers of the Church we commend so they be rightly and with edification obserued But Sacraments we deny them to be as which that is because they obtaine not a vniuersall vse For neither are all to be ordained but all are to be baptized and being baptized when they are in yeares they must come to the Table of the Lord. Doe men approue this reasō giuen by others and will they not take reason at our handes What is this but like wantons that will haue no bread at any ones hande but such a one or such a one they fancy though it be deliuered them as kindelie cut from the same loafe that others giue But because children make orts and are sicke of the wantons they haue a rod otherwhiles and the bread taken from thē and all little inough to bring downe their stout stomack glad afterwards to leape at a crust to prize husks hogs wash as the vnthrift did when he was in a strange country We néed not apply it they are of vnderstanding whome wee make answere vnto God giue them as inward and inlie a feeling of that we know they well vnderstand This third interpretation wee adde from their mouth whose presence neare his highnesse person may giue assurance of a truth The word necessarie hath a twofold signification One more large the other more strict Large as that which is necessarie vpon supposition if it may wel bee strict without supposition as that if must needes bee what ere come of it The first wee call generallie necessarie the second strictly absolutely simply necessary There are two sacramēts as generally necessary in that significatiō takē at large meaning no more because naming no more but two thesetwo not simply and absolutly necessary as if a christian were damned without them but as generally necessarie that is when they may be had according to Christs holy institution The wordes as generall as generall might bee and that of ourpose to giue full contentment but the deuil enuieth the peace of the church and crosseth otherwhiles our best thoughts and purposes when wee most intend them for other mens satisfaction Chap. 16. The Catechisme saieth That the bodie and blood of Christ are verilie and indeed taken and receiued of the faithfull Not plaine of transubstantiation yet it fauoureth too much And the article of religiō 28. saieth they are taken and eaten onelie after a heauenly and spirituall manner by faith DId the Catechisme deliuer these words The bread and wine are verilie and indeede the bodie and blood of the Lord not onely changed in their vse and qualitie but in their naturall substance so as mens senses are deceiued that take the colour tast and quantitie of one and other to be the colour tast and quantitie of those elements For they are all vanished and the verie bodie and blood is hid in the shapes and shronded vnder those formes and bee the partie faithfull or vnfaithfull he eateth that verie naturall bodie and blood of Christ vnder and in those shewes inclosed did the catechisme say thus Surely then had it beene transubstantiation and sauoured too much But being neither so nor in part so neither too much nor at all our brethren haue not done the part of the ministers and seruants of Iesus Christ to slaunder the doctrine of our church generallie in all our bookes contrarily professed and in this place particularly expounded For is not here in this sentence set downe a difference from Anabaptist and Papist The Anabaptist making them bare and naked signes the papist teaching as before briefly one clause distinguishing both dangerous opinions the bodie and blood of Christ verilie and indeede So then not onely bare and naked signes are taken and receiued so then not are onely as if there a stop and breath but are taken and receiued to shew they are not if out of vse and out of vse if not taken and receiued Of the faithful as if no faith then verily and indeede nobodie nor blood of Christ Of the faithful to distinguish from that falshood which teacheth the bodie and blood of Christ are verily and indeede vsed or not vsed bee the party faithful or not faithful For al this that our booke speaketh so expreslie yet men that are disposed to bee thwarting will slily beare the simple in hand as if what became not Eleazar did beseeme vs to dissemble whereby many young persons that take all vpon credit 2. Machab. 6.24 might thinke that our church so long continuing the Gospell publikelie profest were now gone to another religion But what should wee looke for from them whose heart is not vpright to the presēt truth Verilie and indeede the words they stick at fauour as much of transubstantiation as these words of M. Caluin where speaking of the elements in the Eucharist he saieth They are not bare signes but ioyned to their truth and substance Non sunt signa nuda sed veritati substan tiae suae coniuncta nec sacramenta domini vllo mode a sub stantis et veritate suasep arari oportet Cal institut lib 4. c 17. 15. Libéter accipie quicquid adexprimendà veram substantialemque corporit sanguinis domini communicationem Ibid. De modo siquis me interroget fateri non pude bit sublimtus esse arcanum quam vt vel meoingenio comprehendi vel enarrari verbisqueat atque vt apertius dicam expertor magisquam intelligam 32. Fios verècorpus sanguinem domini percipere P. martyr epest D. Bullingipag 1139. alibi Non igitur tantum panis vinum nectātum deitas chri sti c. Thes Aman. Pola Basil Ipsum corpuset ipse sanguis Christi reuera adsūt in sacra caena neither must the sacraments by anie meanes be seprated from their truth and substance Anon after is added by him I willingly admit whatsoeuer may make for expressing the very
substantiall communicating of the body and blood of the Lord. Againe of the manner thus he writeth If any one aske mee I will not be ashamed to confesse that it is a higher secret then can be comprehended by my wit or declared in word and to speak it more plainly I findit more in experieÌ„ce in a comfortable féeling theÌ„ I can wel vnderstand M. Peter Martyr in diuerse epistles shewing his iudgement confesseth that the godly coÌ„municating in the holy supper doe verily receiue the body and blood of the Lord. In the disputation kept at Basill vnder Amandus Polanus Doctor of the chaire one Iohan HosmaÌ„ being respondeÌ„t the bodie of Christ is absent from vs in place but most present with vs by our vnion with him through the holie spirit dweling in him and he in vs. Therefore not onely bread and wine nor onely the Godhead of Christ nor onely the vertue and efficacie of Christ is present in that supper but also the very body and the very blood of Christ arpresent indeed in the holie supper Present they are not inclosed inuisiblie in with or vnder the breade and wine be in the first supper they were not so Adsunt non inclusa inuisibâ—liter in cum vel sub pane et vino quia in prima coena non suerunt Ibid. Ephes 3 17 Non delapsaâ—o coelo in terrena elementa Act. 3.21 Eam prasentiam non efficit fides sed spiritus Ibid. but present they are offred and exhibited Not the bread and wine for the promise is made to the beleuer not to the bread and wine Present they are by the holy Ghost and by faith Present they are not slipping out of heauen vpon the earthlie elements because the heauens must containe him till the restoring of all thinges Present with the minde carried vp into heauen by the holy Ghost Now in these places before where it is written that the very bodie and blood of Christ are indeede receiued and the verie substantiall communicating of Christ his bodie and blood one should haue twitted these learned diuines O this sauoureth too much of transubstantiation and crosseth the 28. article As if eaten onelie after a heauenlie and spirituall manner by faith it were not eaten verilie and indeede Verilie and indeede such opponents shew want of loue and truth and what maruell if they euer learne and neuer bee learned Carnall men take nothing for verilie and indeede that is heauenly and spirituall For did they then must they thinke this to be a truth which more then seemeth that verilie and indeede they doe not Chap. 17. Of matrimonie O God which hast consecrated the state of matrimonie to such an excellent misterie that in it is signified and represented the spirituall marriage and vnitie of Christ his church This is directlie contrarie to the word of God Ephes 5. which teacheth the vniting of Christ to the church his loue to it and the churches obedience to him teaching how the man should loue his wife and the wife obey hir husband this is repeated 4. times and still the similitude drawne from Christ and his church FIrst the place in the Communion book quoteth not any text either in the Ephe. or els where Secondlie since truth in anie kind is not directlie contrarie to truth neither can this bee nor is it to the worde of God And that it is not appeareth here in because as face answereth face in a glasse soâ—â—ofe similitude exâ—resseth â—â—â—ther and therefore as it is true that Christs mariage representeth the mariage of man and wife so the mariage of man wife doth represent Christs mariage 3. Ephes 5.23.31 â—8 The place in the Ephesians speaketh of Christ and his Church so doth it of Adam and Eue vers 31. so doth it generally of all vers 28. and therefore an inâ—urie to streighthen it more then that quotation doth 4. No heresie is it nor any whit contrary to Gods word to say that in maried couples is represeÌ„ted vnto vs che mariage of Christ to his spouse For it is the properlie of things that are alike to set out one another And if it be true that in the ioyning of Christ to his Church the vnitie of man and wife is expressed then also on the other side in the fellowship of wedlocke twixt man and wife is the memorie of Christ his loue to his Church renued In this case for confirmation of that sentence August de bono coniug c. 18. alibi Annon audis Paulum dicentem quod â—uptiae sunt sacrameta imago dilectionâ—s Christs quam erga ecclesiam declarauit Chri so homil 56. in Geneâ— 29. MatrimoniuÌ„ est similitudo quam Christs atque ecclesiae coniunctio signi ficat Whit. con Duraeum de pa radox p. 656. Matrimonium typus imago fuit verè diuini spiritualss coniugii quod futurum erat inter Christum ecclesiam Bucan institut theol loc 12 O Deus quiper hoc vinculum matrimonis excellens et arcanum vinculum â—uae inessabilis et paternâ—a charitatis significare volussti quando officio coniugals vouitate fide nostras animas tibi vero sponso copulare placuit de ritibus et inflitutis Tigurme ecclesia Matrimdnium dulcissima est imago inter Christum et ecclesiam Lauat narratio de Nabale aske the iudgement of Diuines elder and later not ingaged in the question Elder Saint Austin and Saint Chrisostome Austin in many places of his works Chrisostome more briefly Hearest thou not Paul saying that marriage is a mysterie and the image of the loue of Christ which he hath declared to his Church Of our later writers Doctor Whitakers against Dur Matrimonie is a similitude wherein is signified the ceniunction of Christ and his Church Bucan in his institution Mariage saith he is a tipe and figure of the truly diuine and spirituall mariage which was afterward to be betwixt Christ and his Church To this purpose the same writer quoteth Paul Ephes 5.23 The Church of Tigurin vseth the like in the celebration of Matrimonie as we do where these words are set downe O God which by the bond of Matrimonie an excellent and secret bond of thy vnspeakable and fatherly loue wouldst signifie when by a mariage duetie it pleased thee in truth faith to couple our soules vnto thee the true spouse Lauater in his storie of Nabals life death saith that Mariage is a mysterie of the couenant twixt Christ his Church Chenâ—nitius handling the title of Mariage speaketh as our Communion Booke dath Coniugium dâ— cissima est imago Christi ecclesia sicut ex plicatimem il lam tradit Pau lus ephes 5. CheÌ„ nit in exam coÌ„cil Triden Mariage saith he is a most sweete image of Christ and the Church as Paul maketh the exposition For whereas Eue is framed of the side of Adam fallen a sléepe that she is bone of his bones this the auncient make a godly interpretation of
that it did signifie and foreshew how the Sonne of God leauing his Father c. Againe A most sweete Image of mans redemption is proposed in Wedlocke and what can any more louely picture set out vnto vs Dulcis sima ìmago redeÌ„ptionis ext in ipso coniugio proposita quasua â—icr picturaetc Ibid. Non dubium est ceniugrum inec clesia semper fuisse mysteriuÌ„ coâ—iunction is christi eccle sie Ibid. pag. 256. calum 2. as when couples in Mariage kindly loue one another Anone after Out of doubt Marriage in the Church hath alway beene the misterie of the coniunction of Christ and his Church Thus farre Chemnitius and others 〈◊〉 agréeable to our Communion Booke and our Communion Booke to them and they and it conformable to the truth Wherefore we returne these our opponents their own language It is neither contrarie nor directly contrarie to the word of God but agréeable yea very agréeable to Scripture as the obiection reciteth the words namely that God hath consecrated the state of Matrimonie to an excellent mysterie that is he hath applyed Matrimonie to represent signifie and shadow out vnto man the mysticall vnion twixt Christ and his Church But thus much be spoken of this exception Chap. 18. Of the Letanie From fornication and all other deadly sins This maintaineth that Popish distinction of deadly and veniall sinnes Whereas all sinnes are deadly SEe men afraide of their owne shadow What one syllable inforceth this interpretation Doth it not rather implie fornication to ve a deadly sinne being included with the copulatiue and the vniuersall note of all And all other deadly sinner Might such â—â—ris spirits as these haue had a King at Saint Iames how would they haue told him his owne for reckoning fornication with things of indifferent nature Acts. 15.20 as blood strangled and the like that so busilie except against this being as it is mentioned here amongst hainous and grieuous sinnes As for the word mortall and veniall our prayers intertaine not the vse of them and if they did no Church misliketh them rightly vnderstood because all sinnes are pardonable to the Elect Consess Boâ—eÌ„ et Saxon sect 9 and to the reprobate no sinne euen the least but is damnable Not but that al in their own nature deserue death which we affirme and the Papist denieth So as could we restore the word to it wonted and safe signification it might be vsed as well as remissible and irremissible For both tend to the same effect in our Churches construction and therefore this wrangling about words might haue béene spared but then could not such fond obiections haue béene so fréely vented Chap. 19. Of suddaine death The Letanie teacheth the people to pray against suddaine death This clause would be reformed for we are not to pray against it IT is not iustly offensiue to pray against suddaine death The argument to prooue so much may be this which followeth That which is simply euill in it selfe and respectiuely in regard of our selues and others may well be prayed against But so is suddaine death therefore suddaine death may be prayed against The maior is euidently true and needeth no proofe All the doubt is in the minor which was this but suddaine death is euill simply in it selfe and respectiuely inregard of our selues and others The proofe whereof is thus Euill in it selfe because an enemy to life which man beast flye from All 〈◊〉 desire their being and God neuer created death It came paâ—â—ly through the 〈◊〉 of the diuell who lyed vnto man saying yee shall not die partly through the transgression of Adam and partly through the wrath of God rendring it as a due recompence vpâ—n mans head for sinne This Saint Paul nameth an enemie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 15.26 Galath 3.13 1. Cor. 15. The last enemie that shall be subdued is death Againe a second proofe may be thus That which is Galath 3. of it selfe a part of the curse and malediction of the law is euill simply in it selfe But death is a part of the curse and malediction of the law therefore death is of it selfe simply euill It must be notes for feare of mistaking All this while we doe not question what death is by aâ—â—ident in respect of Jesus Christ Ex accidentiâ— by whom it is a wicket or entrance into glory for that is no thanke to death neither doe we question what it is in respect of Gods children who die Rom. 8.28 For to them all things fall out for the best So persecution famine the sword in Gods children are blessed yet no man but praieth against them because we take a view of them and of death as in it selfe it is presented Secondly death is euill respectiuely in regard of our selues and others first of our selues that indure it thus farre it may be thought an euill because this good commeth by a lay urable and treatable dissolution our selues are better able to set all things in order towards God and the world towardes God there is time to bethinke our selues in better earnest then we did before of his power iustice mercie c. toward the world finding the deceaueablenesse thereof in all her flitting pleasures which vpon our experience we see then come to an ende At that time others present that suruiue vs are more touched and haue a more tender feeling of things then said or done For the words of a dying man are better fastned in the remembrance of them that stand by when the riches of Gods mercy are seene in a holy mortified meditation when appeareth how ready a man is to die how willing and with what patience fitted contentedly induring the griefes of this mortall life till his changing shall come All which obseruations beneficial to others beside a many more are drowned and swallowed-vp in a mans suddaine death Moreouer heathen men and such as haue beene giuen to a reprobate sense are content to be gone in all hast not caring so they be rid of a present painâ— This made tyrants strangely expertenced in deuising exquisite tormetâ— to singer a manâ— death and all to multiply his paines Now therefore became it so naturasly answereth our owne desire we haue the more cause to suspect it and feare running as it doth 〈◊〉 the channell of our cortupt sense and sensualâ— affections A farder argument to prooue what the Letanie vseth in this point may be the generall opinion which men haue of it yea the best men are amased when it hapnesh to any friend of theirs And howsoeuer we must stand all content if it come yet no man but his harts wish is he might not fall vnder voubtfull construction which all are subiect vnto that on a suddaine are taken hence In the Books of Genesis we reade that when Iacob made an ende of giuing charge to his Sunnes he plucked vp his seete into the bed Gen. 49.33 Non est prater rationem quod ist
battologie when we ouer earnestly busie our selues in praying speciallie for things not profitable but trifles as riches honors and the like Now vnlesse spirituall graces such as accompanie saluation and temporall blessings in their commendable furderance to sanctification goe for trifles an humble and penitent heart cannot denie their assent to this multiplyed petition in the letanie Wherefore such must take heede that they grieue not the holy Ghost and lesse it is not to wrest of purpose the holie scriptures from that natural sense wherein they are penned Be it in weaknesse of knowledge that some thus eagerlie reproch the burden and fall of our praiers when thus burdened and humbled wee doe multiply the same request yet wee intreat the Christian reader so oft as his eye lighteth vpon these errors of theirs that euer and anon as hee commeth to a new straine that his heart in silence will let fall some such request to Godward as this Lord forgiue them their ignorance and though they for whom such prayer is thinke it an idle affirmation yet our request is that whosoeuer shall read these criticall demurie his loue will not be sparing to say it and to say it for them Lord forgiue them they know not what they accuse Chap. 21. The booke hath three orders of ministers of the worde sacraments against the worde which hath but one WHat one sillable in Gods worde for this one order or how can it bee an order if but one When allegation shal be forced to appeare in scriptures more particular answer shal be then made Plaine it is in the new testament whence the names wee vse are taken euident also it is in the after histories Tertullian thus Quum ipsi authores idest ipsidiaconi praes biters et episco pi fugiunt quomodo laicus etc Tertull. in fuga Quatuor genera capituÌ„suÌ„t in ecclesia episcopo rum praesbytero rum diaconoruÌ„ fidelium Optat lib. 2. Quam mulâ—os episcoposoptimos viros sanctsssimosque cognoui quam multos praesbyteros quam multos diaconos huiusmodi ministros diuinorum sacramentorum Aug. de moribus eccles lib. 1. cap. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat lib. 1. c. 2 Varios in ecclesia esse ordines ministrorum aliosesse diaconos aliot praesbyteros aâ—ios episcopot quibus institutio populi Confes Anglic. artic 5. when the principles themselues namely the Deacons Presbiters and Bishops flye how shall a lay man forbeare flying When the leaders runne away which of the souldiers stand Optatus writeth distinctlie of them by name as our church doth but of manie places wee will alledge this one There are 4. sorts of persons in the church Bishops Presbiters Deacons and the faithfull Augustin more expreslie How many Bishops most excellent and holie men haue I knowen how manie Presbiters how manie Deacons and of this sort ministers of the worde and diuine sacraments Socrates speaking of the times wherein Paphnutius liued and withall intreating of those whome wee now mention Consecrated persons I meane saieth he those that are Bishops Presbiters and Deacons The apologie of our owne church as it is set downe in the harmonie of Confession towardes the latter end by way of supply of such thinges as thorough forgetfulnes might seeme to bee omitted mentioneth diuerse orders of ministers in the church Some are Deacons others Pastors some are Bishoppes to whome the institution and care is committed In the articles whereunto by act of Parliament euerie minister at his ordination doth subscribe hee doth accept of thee 32. and 35. Which in effect require as much Compare the obiection and anie of the authorities now cited whither of the anncient fathers or of our Church at these times and what argument is there thinke you They say diuerse this admits but one If diuerse then not one onely and if onely one then not diuerse But their ioynt consent one with another and the iudgement of our church must bee of more prize with vs then any straglers obstinate contradition Booke of Consecration Chap. 22. The Bishop saieth to the new made minister receiue the holie Ghost It is great presumption c. PResumption it is yea great presumption to doe what episcopall dignitie admitteth but resisting of authoritie and re fusall of obedience to wholsome lawes is no presumption in the world no not a little much lesse any great presumptioÌ„ for a prickeard saucines is no presumption more then the reprobate Angels sinne was noe aposticie It is presumption for our spirituall fathers in God to take what the Lord afordeth them but no presumption for these venturously to challendge what vpon good warrant is commendablie performed It is great presumption that the Bishop will offer to giue that which is not in his owne power yea that which God alone can doe This is against God and his worde PresumptioÌ„ great or smal more or lesse if they cal this their speach is fearefullie pitched in dangerous places and may soone tilt vnlesse a helping hand support with the soonest For in the extent of these wordes as they sound at their first hearing what is there in mans power to giue or what is it he hath not receiued if he haue receiued why then are these wordes as implying ought in his power This iealous interpreting of words well deliuered is a copie they set vs. Shall Moses doe ought in thinges pertaining to his office and will not 3. brethren in euill Corah Dathan Abiram say he doth that which is not in his power or it is more then he can doe and he taketh too much vpon him Why then this captiousnesse is a stale slaunder and a wonder it is that being readie to dote thorough time it hath so much as a snag or stump to fasten vpon episcopall authoritie To receiue the holie Ghost is to giue that which is not in anie mans power Bee it as they say he giueth that which is not in his power so euerie embassador considered as himselfe a priuate person Iohn or Thomas when he draweth articles of peace twixt nation and nation doth a thing not being in his own power but by vertue of his embassie from that great monarch from whome he is sent The power to ordaine a minister and to lay hands on him with solemne praiers vpon serious and due preexamination is no priuate action but an authoritie giuen from aboue To remit sinnes the scribes were not so blinde but they could see and say it is blasphemie for none can forgiue sinne but God onelie The peace of God was not at the 70. disciples becke yet their peace it is called Math. 9.6 Little are the Prophets in comparison of Iohn Baptist Luk. 10.6 little Iohn Babtist all the faithfull ministers of the gospel in respect of Christ yet all are called light to shine amongst a crooked generation giue light to the world Iohn Baptist a burning and a shining lamp and the prophets in their time some such whose labours the Lord
vsed to giue light to them that sat in darkenesse May Ismaell lift vppe his hand against all and none returne him like for like May all his wordes goe for truth and this among the rest vncontrolde None can offer that which is not in their owne power Then may none offer to plucke vppe roote destroie builde plant saue a soule from death Nemo dat quod non habet hinde vppe the broken Baptise beget in the Gospell and the like for none of all these are in a mans owne power The foundation of which argument is both in Philosophie and Diuinitie very weake Nihildat quod noÌ„ habet eléch I. In Philosophie both Morall and naturall Morall for a seruant who many times hath not a halfepenny of his owne doth many times deliuer from his Master many crownes at a time to some other man at his Masters appointment In naturall Phylosophie our disputants know this proposition is much wronged For what forme of a chaire hath an Axe Chrisill or Saw yet these are instruments to some such purpose and in arguing of the Sunnes influence of the elements and the compounds thence this proposition is made ouermuch pliable so in the question of the Sacraments for their dependance from the Minister what violence hath beene offered by the like euery young Student of reasonable paines is sufficiently instructed or may be if he make recourse to Austin in his Bookes of baptisme against the Donatists Nor their onely ground it was but the Nouatians also building vpon this principle denied the Ministers power to forgiue Because as they said they gaue the Lord reuerence in whom they held it was a case of reseruation Aiuntse domia no referre reuerentiam cuisoli remittendoruÌ„ criminum potestatem deferuÌ„t Ambros lib. 1. de poeniten c. 6. and none else could giue that which was not in his power For God had power onely to forgiue shine Many like inferences haue béene writhed in vpon supposall of this premise None can giue that which is not in his owne power Which simply proposed may be acknowledged for truth but all the error is in application Iniuriously therefore doe they by whom the vse of these words Receiue the holy Ghost is hailed into obloquie to the reproch of our Church and as we iudge to no small preiudice vnto others For in the manner of imposition of hands ordinarily obserued in the Churches of Fraunce it is decreed that these very words of Saint Iohn La maniere de imposition Receiue the holy Ghost should be at that time in the election of their Ministers repeated and stood vpon as also those other following whosoeuer sinnes ye remit c. Then after followeth a prayer which vsually compriseth the contents of their Sermon beséeching God for successe in that worke in hand of ordaining Ministers Thus farre the words in vse with them not only recitatiuè rehearsing that historie nor precatiuè with prayers accordingly but ordinatiuè in ordination wh they vse their authoritie and power to ordaine or designe Ministers as our Sauiour did his Apostles Our Sauiour might giue what the Bishop cannot True if Christ had not sent them as the Father sent him True if in ordination men did take vpon them to giue Ioh. 20 2â—â— as immediately from themselues in their owne persons as Christ did in his True if they prayed not that God would giue what they thinke necessarie to speake of True if the Bishop did meane the person of the holy Ghost True if that God did neuer take of the spirit of his seruant and giue of it vnto another as in Moses when the Lord tooke of the spirit which was vpon him and gaue vnto the 70. Num. 11.17 yea sometimes doubling it vpon one from another Num. 11.17 as 2. King 2.9 that of Elia vpon Elizeus 2 King 2.9 Surely surely were a caueller but modestly affected in handling this point he would no more repine at these words Receiue the holy Ghost then at those which euery Minister vseth the Lord be with you Chrisost homil 33. in cap 9 Math. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or at that which the people returne as in S. Chrysostome his time the manner was and yet is and with thy spirit Besides at such times what imply these words but authoritie in him that consecrateth And they that are consecrated are giuen to vnderstand they haue power being thus ordained to intermeddle in spirituall Ghostly and holy occasions so as they are in the words remembred warranted by their publike function that they are rightly and lawfully called and are no intruders hereby giuing vs and others to vnderstand what reuerence is to be yeelded them for their sacred function which they now discharge So as retaine they sinnes or remit sinnes excommunicate or pronounce absolution Preach pray admonish exhort counsell reproue baptize or administer the holy Supper of the Lord in all these they are to be estéemed as the disposers of the mysteries of God and their words sentence iudgements censures acts or déedes are not hence foorth theirs as of a priuate man or of man at all but the words counsels and déedes of the holy Ghost and men disobeying or resisting disobey not nor resist them 1. Sam 8.7 for who are they in the view of a carnall eye but they disobey and resist the holy Ghost Nâ—m 16.11 in whose name their commission hath so great power as that it is not from earth earthly but from heauen heauenly For when it is thus saith the Lord it must be thought that the Prophets also did then speake So little reason had any to trouble himselfe or the Church with these occurrences which are no sooner mooued but assoone answere for themselues Another Paper maketh exception thus We cannot subscribe to the Booke of ordination as is required because the Bishop is appointed in ordaining of Priests and Bishops to vse the very words receaue the holy Ghost which Christ our Sauiour vsed at the sending foorth of his Apostles which he did because he being God was able and did extraordinarily giue that which he willed them to receiue Though sufficient haue beene already answered concerning this point yet because some renue their complaint we also returne them if possiblie a more ample and full answere In the ordination of Priests according to the forme established by law in our Church after sundrie exhortations instructions admonitions prayers protestations and promises to for and by the partie to be made Priest the Bishop with the rest of the Priests that are present laying his handes vpon his head vseth these words Receiue the holy Ghost whose sinnes thou doest forgiue they shall be forgiuen and whose sinnes thou doest retaine they shall be retained and be thou a faithfull dispenser of the word of God and his holy Sacraments In the name of the Father and of the Sonne and of the holy Ghost Amen At the ordination of Bishops and Priests in the Apostels
by the example of the Patriarks and Moses also was not ignorant that it was familiar with the Iewes to haue children by many wiues Saint Austin in diuerse places with more then these at this time we will not trouble our selues nor our Reader An vnblameable custome it was for one man to haue diuerse wiues And then one might with a more chall mind haue had more then now some one can haue but one Speaking in defence of Iacob the Patriarke against one FaÌ„ustus an Hereticke Sinnes some are against nature some against custome some against the Commandement If you consult nature not for wantonnesse but for generation sake he did vse more wiues if you respect custome at that time and in those places it was the fashion if you aske what Commaundement it was by no law forbidden Innocent He saith It was neuer lawfull for any to haue more wiues together at one time without some Diuine dispensation or priuiledge Of later times All the best approoued writers speake in behalfe of it some more some lesse and how euer with some difference yet all in fauour thereof Philip Melancthon Hemingius Bullinger Peter Martyr Beza Perkins and Bucan professor of Diuinitie in Lausanna The first of these that are named saith God approued among the Isralites the hauing of many wiues at one time Hemingius The case of the Fathers was speciall in hauing many wiues at once and there was reason for it For God did winke hereat in the people of Israel that by this means he might make way for his faith he had giuen them that an innumerable multitude should spring vp from a very few Bullinger writeth Mariage of many wiues in the Fathers without fault in them is no law for vs. Peter Martyr in diuerse of his Bookes It is manifest vnto vs that God did remit and slacken his law to them because we nowhere find they are reprooued by any of the Prophets c. Againe in the same place Nolim coâ— nimium aggranare Ibid. Vitiâ— ne vertas fuit enim tempore illo huiusmodâ— res libera adiophora Idem in Gens c. 29.27 Deus tollerauit in populo suâ— polygamian Bez. de polyg et diuor Potest tameÌ„ ex cusari quia ad propagationem humans generis velsalteâ— ad propagationem â—cclesiâ— pertine bat Perk. Arâ— milla â—urea p. 78. Armâ—ttoâ— 600000. è Iacobi familia duccutum annorum spatio Id. prolegam Chronol Polygamia qua quis Vuo tempore plures habuit Vxores patrobus indulta suit non casciuienda sed gignenda pie sobolis gratia tum quia iam erant tum temporis mores politici tum vt esseâ— aditus quidam quo Deus promissions suade innumerabâ—â—i sobolâ— expauets oritura locum daret Bucan Institut loc 12 There is no doubt but the Fathers had faults inough yet when they may be safely defended I could not lay on load And writing of Iacob hauing two sisters his wines at one time Reprooue him not For then such a matter was free and indifferent Master Beza his sentence is God tolerated Poligamie in his people Master Perkins our countreyman The Marlage of the Patriarches with many wiues though it cannot be so well defended yet may it be excused because it did rather pertaine to the increasing of mankinde or at the least to the increase of Gods Church And in his preface to his Chronologies he obserueth the increase by Polygamie such as 600000. fighting men were sprung vp of Iacobs familie within the space of 200 yeeres Bucanus writeth of those times of many wiues to one man Polygamie saith he Wherein a man had many wiues at one time was of speciall fauour graunted to the Fathers not for wantonnesse but for increase of a godly issue as also because of the pollicie of that time was such and another cause that God might make way for his promise in raising vp an innumerable multitude of so small a company That can be no reason neither the one nor the other Not the first as that it was the propagation of mankinde for then it should haue begun with Adam Because his times had most neede in that respect when there was no more but ' hee The other is no reason that it was for increse of Gods Church For then should it bee permitted now because the true professors of the Gospell are but few to speake of inrespect of Atheiests Papists and other enimies of Christ his Church This reply is made by some great friends to this accusatioÌ„ vndertake against the Communion booke but how weakly an indifferent Reader may soone iudge For first in the daies of Adam it might haue seemed most needfull to haue giuen this liberty if so the Lord had created more then one woman which bee did not As for the other that came after by propagation they were his daughters or nieces and therefore herein appeareth a let Secondly God the lawgiuer from whom kings and princes take direction for their best laws knew well a law is best kept when it is first made Now to dash it in the prime by a contrarie practise at the first and to stifle it in the birth had beene with the soonest These as others also best known to the Lord might be the causes why at the first that was not approued which was after borne withall For the other clause of their obiection where they infer If for spreading and increasing Gods Church then it should be now in vse That sequel is no good consequeÌ„t Because the worshippe of God is not within the place of Jewrie now as it was then But the sound of it is gon throughout the whole world and euery place fitteth for the Lord his seruice in respect of what it did then Now saith Saint Austin of all sorts of men and all nations the members may be gathered to the people of God and the cittie of the kingdome of heauen Ex omni hominum gâ—nâ—râ— atquâ— omnibus gâ—Ì„ tibus adpopulâ—Ì„ Dei et ciuit ateÌ„ regni calorum â—embra colligi possunt August de virgm cap 9 Besides these thers are others giuen by the fathers why the Lord did be are with his people They whose leisure it is to view what hath beene cited for testimony herein may bee intreated to lay these reasons together which our fathers and brethren graue as also the manner of speach they grace this question withall Exacted required approued tolerated dispensed withall wincked at permitted graunted For all these they shall finde as these also vsuall lawfull misticall a custome no way culpable without blame free indifferent a speciall case and say the most against it Such a one it is as may be excused and a reason giuen for it All which speaches diligently perused let men say whither the booke of homilies might not well deliuer that sentence as it doth It is directly against the word of God and his first institution of marriage Gen. 2.24 Malac. 2.15 Rom. 7.10.1 Cor. 16.6.1 Cor. 7.2
the scripture pure without anie addition at all others of them speaking Greeke and liuing in other places abroad and not in Iewrie vsed the Greeke scripture and translation hence was it that the auncient christian Church had from the Ie wes a diuerse canon one hebrue and another Greeke which canon the Christian Church made not but receiued it made as the Iewes deliuered it which in the Greeke tongue so inlarged with the rest of the Bible if the auncient Christian should haue cut out they had done two iniuries at once to the Iewes from whome they receiued them and to the Christians to whome they were deliuered and they made conscience to offend thus publiklie hereupon these bookes remained as they were deliuered The second reason is their argument because they intreat not of thinges profaine but sacred and holie The third reason because of their vse and place They were still bound next after the scriptures in hebrue and stand as a partition wall or merestone twixt the old and new testament So as they haue the name of sacred and holy Scriptures partly because alway in the Gréek Canon partly because they teach vs to liue soberly godly and righteously in this present world which is the direct purpose of the scripture partly because they should distingiush from the prophane partly because read in the Church publike to preferre them before other ecclesiasticall writings of the Fathers alway prouiding they know their place not before but after the other Canonicall Scripture of the olde Testament which their veris name Apocripha puts them in minde that they so doe Our brethren knowing this to be the iudgement and interpretation of our Church might haue eased themselues of this toiling obiectiō indured the name of holy Scriptures giuen to those Bookes being as it is giuen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humanitus humano iudicio graeco canone for these speeches Master Iunius vseth of taking holy Scripture in a signification at large for the reasons before mentioned and among those reasons this we are not to hold the least of them because these books as it appeareth haue béene thought to fore though not Canonicall yet so farre foorth as they agrée with the Canonicall as a kindely issue liuely branches or stemmes of the other Now as the Apostle saith in another case we shall not vnfitly applie here If the roote be holy the branches are holy Rom. 11.16 euer remembring this withall that the roote beareth them Rom. 11.18 and not they the roote Wherefore without offence be it vnderstood in this construction if anywhere they be as the information here pretends named parts of the olde Testament the meaning is in no other sense Hi omnes hodiè ad vetus testamentū spectát Drusius epist 107. Qq per epistolam then as they are called holy Scripture as Drusius a very learned painfull and diligent Reader of antiquities deliuereth in other terms to the like effect viz That they all at this day belong to the olde Testament But hitherto of this point Reade more part 1. cap. 10.11.21 pag. 97.125 c. 2. Disgracefull Because they are reade rather then holy Scripture when any holyday falleth on a Sunday This phrase rather then holy Scripture as if in no sense they might be so called is a speech very disgracefull preiudiciall As for reading them on a holy day when it falleth on a Sunday is no matter of ineuitable necessitie but left to the discretion of the godly peaceable discrete Minister as appeareth part 1. cap. 20. pag. 124. 3. Disgracefull Because certaine whole Bookes of holy scripture are left vnread by appointment as the Booke of Canticles both the Bookes of Chronicles and Apocalyps Hereof read afore part 1. cap. 22. pag. 125.126.127 4. Disgracefull Because sundry Chapters of the Apocryphall are reade twice in the yeere and none of the Canonicall Scripture is reade so often The Psalmes are reade once through euery moneth diuerse Chapters Epistles and Gospels euery Sunday and holy day beside other Scriptures at other times as in Baptisme at the Lords Supper at the solemnization of Mariage at the ordination of Ministers at Churching of women at buriall and the like Wherefore this vntruth returneth home to the shame of the Author 5. Disgracefull Because likewise the Genealogies of our Sauiour Christ both in Mathew and Luke are forbidden to be reads in the Congregation True what Optatus well faith The choller once vp an easie matter it is for angry persons to cast forth reprochfull speeches Liuore interus niente facile act tratis iacta re conuitium Optat. lib. 6. The genealogie of our Sauiour Christ is commaunded to be read on the Sunday after Christmas day and is then read How then dare men thus audaciously write it is forbidden to be read in the Congregation But reade more part 1. cap. 22. pag. 125.126 6. Disgracefull Because certaine Chapters appointed to be read out of the Apocrypha containe manifest vntruths Tobi. 12.4.15 Iudith 42.10.13 The places here set downe are falfly quoted But because they seeme to be those which others haue alleaged we referre the Reader part 1. cap. 13.14 pag. 104.110 Ratio 6 Because it containeth some praiers whereof the latter part depends not vpon the former Were this true that some prayers the latter depends not vpon the former yet that is no iust exception against the Communion Booke For it is no strange thing in all discourses historicall thetoricall poeticall sacred or prophane sometimes to interrupt the maine purpose principally intended like a ship that is bound a great way off yet turnes in here and there by the way though out of the way in regard of the last end wherevnto it falleth And this artificiall handling of a treatise the learned call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the margent may tell you holding it the very secret of their method Now if thus in a narration Epistle or the like where the Authors thoughts are staied and may treatably deliberat how much more may such a spirituall holy inward secret be lodged sometimes in prayer where a broken heart yeelds broken thoughts and abrupt sentences which another not so déeply affected cannot tell what to make of but accounts them as ropes of sand or prayers where the latter part depends not vpon the former But that be their ignorance whose exception it is Let vs examine their instances here following 1. The Collects vpon Innocents day The third Sunday after Easter the Epiphanie The first Sunday in Lent The Sunday before the Easter Trinitie Sunday The fiftenth Sunday after Trinitie and other prayers that are not warrantable No dependance Though a many dislikes are here shuffled together yet we will take them one after one The Collect vpon Innocents day is thus Almightie God whose praise this day c. Where the dependance is excellent by way of relation that as the babes did die a violent death Christ being sought for
of this point in this argument A religious fast is when the duties of religion as the exercises of praier humiliation are practised in fasting A ciuil is when vpon some particular politike considerations meÌ„ abstaine froÌ„ certaine meats But our time of Lent is so intended purposed therefore a ciuill a religious fast not a superstitious vnles religioÌ„â—he superstitiâ—oÌ„ And if any shal say either opeÌ„ly in the hearing of others or secretly in his own hart but a very few that so kéep it we answer no falt in yâ— inteÌ„t of the godlie institution but if ante fault this way it is all long of such gainsaying as here is vsed And thus much be spoken to this point 7. So also doth the Custome of open pennance in the beginning of Lent the practise whereof is approued and yet the restitution of an other wished in the Commination Strange times that Collects Epistle Gospel Prayers Scripture open confessions of sinne to our owne shame and of Gods vengance to his glorie that all these sauour of superstition Were proofes as neare at hand as slaunders men would proue more and slaunder leffe The restitution of another is wished in the Commination but not repâ—grant to this nor this contrarie to Gods worde A goosle discipline the booke speaketh of which what it was in the primitiue Church and how farre foorth necessarte for these times would aske a larger discourse then that which followeth will permit Some such their was and in steede thereof this which they speake of is in vse which is the generall though not so speriall as the booke wisheth and may indeede rather bee wished then easitie accomplished Whither sinceritie in this case speake or beare a truth the truth wee speake and would haue heard is this No one sentence in that whole argument but they may subscribe to vnlesse they meane because wee come not so neare as is wished therefore wee must not come so neare as wee may and as our Church boldeth expedient 8. Because it permits anie of the Communicants to make the publike confession of sinnes which also containes apraier in the name of the rest which onelie belongeth to the minister as his speciall office he being the mouth of the people and in that case a publike person Read the answer afore part 2. cap. 12. 9. Because it containeth diuerse corrupt translations of holie scriptures by leauing out some wordes This 9. proofe is bounded vnder the generall head disgracefull as inforcing that our communion booke because it containeth diuerse corrupt translations of holie scriptures by leauing out some wordes So that their argument is to this effect That which containeth diuerse corrupt translations of holie scripture is disgracefull to scripture But our communion booke containeth diuerse corrupt translations ergo it is disgracefull This they sceme to confirme in this manner That which leaueth out diuerse wordes containeth diuerse corrupt translations of holie scripture But the Communion booke leaueth out diuerse wordes ergo the communion Booke centaineth diuerse corrupt translations and so by consequent is disgracefull to bolie scriptures How farre forth the booke doth leaue out aâ—â—e thing is our next worke vpon instance to be giuen But the question is now of this first proposition the falsehood whereof is plaine in this because many translations Chaldee Syriacke Arabick yea the Greeke it selfe of the old testament which the Apostles receiued in their time all these in diuerse places leaue out some wordes as to particularise would clogge the margent yet neuer reade wee that either the Apostles or Mauter Iunius and Tremellius accounted these translations disgracefull to holie scripture neither would these two latter haue imployed so much time in translating the Chaldee Syriacke Arabick if they had so thought But proceede wee to the Instances 1 These wordes are left out Higaion Selah and all the titles of the Psalmes Higaion Selah in the 9. Psalme verse 17. the Psalter in the Communion booke mentioneth not because not translated For they are hebrue wordes originallie And as good omitted as not vnderstood The most learned and auncientest that know their own hebrue tongue know not what to say herein and therefore no shame for our countrimen to confesse their ignorance 2. other Churches did follow this course at what time the Psalmes were first translated 3. they that doe render the words doe not render all nor doe they make any necessarie certaine construction 4. Doctissimiviri obseruant titu lis Psalmorum nonesse temerè fidendum Hieron Guadal in Osean praefat pag. 8. Dum in anbiguo adbuc resest properandum videtur ad certa Felin praefat in Psam the papist himselfe is not so blind but be seeth and seing ingenuously confesseth that verie learned men doe obserue that wee may not ouer hastilie trust the titles of the Psalmes Wherefore not hacking nor sticking vpon doubtfull and disputable titles not of the substance of the Psaimes themselues they heldit as Felinuts saieth wisdome to hasten presently to the Psalmes themselues where all things were and are plentifull and certaine But more of this Par. 1. chap. 24. Pag 133. 2. Because it leaueth out the conclusion after the 72. Psalme and these wordes prayse yee the Lord at least 17. times The conclusion of the 22. Psalme is Let all the earth be filled with his glorie so be it so be it or as our Communion book hath Let all the earth be filled with his maiestie A men A men And therfeore false where they say it is left out After the Psal fullie finished there is in a smaller letter put to in other bookes Here end the praiers of Daniá the son of I shai which because other Psalmes follow as the 101.108.109 c. all carrying the titles of the Psalmes of Dauid made our translators to forbeare as it seen eth in respect of the weake least hereby they should mistake being no part of Dauids Psalme as in deed it is not but added by some other as the learned acknowledge whither Salomon or some els that put the Psalmes together into one whole volume Of the words Prayse ye the Lord read before part 1. cap. 24. Pag. 134 3. The conclusion of the Lordes praier is left out euery where thos rough the seruice after the popish manner It was left out by she fathers of the westerne Church before poperie was hatcht And the reason here of wee haue touched in the 1. part cap. 25. Whereunto this may bee added The latin Church vsed it not in the forme of prayer because it is not a petition Doctor Fulk prefac to the Reader 38. but acknowledgeing of the power and glory of God to whom the petitions are directed as also because it was a thing commonly known and dayly rehearsed of euery man But here of see part 1. cap. 25. Pag. 135. 4. In the reading of the commaundewent these wordes are left out I brought thee out of the land of Egypt out of the house of
might appeale to the greek dictionaries for proofe hereof yet wee will keepe vs within the limits of scripture and take one place in stead of manie In the seuenth of the Acts it is said Abraham his féet should be soâ—ourners in a strange land Being therefore no error in the print 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 7.6 nor in the signification of the word this exception here taken may returne backe with a shame inough to the other who hath inforced it to appeare 17. When the long suffering of God was looked for c. for the long suffering of God waited 1. Pet. 3.20 This we read for part of the Epistle on Easter euen Reasons why we should so continue the reading and not vary 1. The verbe is put intransitiuely without an accusatiue case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 3.20 mâ— dia vocis Exemp ConstaÌ„ 2. The word is actiue and passiue did expect or was expected 3. Other latin copies as that of Constance and that of Erasmus translate it passiuely as our Communion booke hath it and we trust they knew the force of so much Gréeke as this verbe 4. They that translate actiuely did expect must make a supply of some thing else and tell vs what it did waite or expect or looke for 5. Grant it actiuely translated did waite or make an abode what aduantage is herein more theÌ„ in the other or how is the meaning of the holy Ghost furdered in this and peruerted in the other of the Communion booke For to this purpose it is alleadged but to this purpose can prooue nothing Because it misapplieth many matters to the countenancing of errors and doubtfull matters 1. To those children whom Herod caused to be murdred whom the Collect there calleth Gods witnesses Reuel 14.1 That which Scripture proposeth in common to all Saints and so intendeth may he vnderstood with some allusion to others and at other times In triumph for the coronation of our gratious King that Psalme or the like which concernes Dauid Salomon his or their times and God his speciall mercies vpon them our Church and the Diuines thereof by application draw homeward to personall vse sitting their owne thoughts and their auditors to the same day The like may be thought in defence of our practise for reading the 14. of Reuelation which because we finde it commeth nearest in respect of some allusion though it were not the maine scope perhaps of the Euangelist we vse as this day to read it publikely in solemnizing the memorie of those harmelesse innocents For diuerse points in those fewe verses read at that time sort with those children 1. Virgins for so little ones as those may be called being two yeare olde and vnder though we deny not more is meant in that name Virgins 2. In their mouth was found no guile 3. They are called first fruits vnto God and the lamb because immediatly vpon the daies of our Sauiours birth these poore infants were first put to death 4. Origen or one in his name among his workes a very auncient writer calleth them the first fruites of the Martyrs Primitiae martyrum Origen homil 3. in diuersâ—s To conclude if it may not be allowed to read such Chapters in way of some correspondence though not altogether in the exactest manner this course must be condemned not in our Church alone but in others also who in times of famine pestilence triumphes funerals and the like haue not a Scripture expresly for euery occasion but come as neare as they can As for example in that memorable publike thankesgiuing vnto God throughout all our Churches for his mercifull discouery of the odious and execrable treason intended the fift of Nouember Prayers and thankesgiuing for the happie deliuerance of his maiestie c. Nouemb. 5. in 1605. against the Kings highnesse our dread soueraigne as also his dearely beloued both his other selfe the Queenes most excellent maiestie and those louely branches of his royall body the yoong Prince and the rest of that regall issue with the Lords of his Maiesties most honorable Councell and the choisest of our estate Ecclesiasticall and Politicall what other Psalmes haue we read by way of application but the Psalme 35.68.69 for Chapter 1. Sam. 22. and part of Saint Mathew 27. for Epistle Romames 13.1.2 and Gospell Actes 23 And our trust is that none will be offended who haue cause to thanke God as deepely as our selues for so they haue that by Gods direction we make choice of such Scriptures as may be thought fittest for that holy businesse As for the clause annexed that our Collect calleth those innocents Gods Martyrs Looke afore in this appendix 2. The time that Christ c. For the time that Christ abode in the graue 1. Pet. 3.17 What our hot burning reprehenders would say we cannot coniecture For their sentence is vnperfit as you see But this we doe the Reader to vnderstand that this Scripture is read for the Epistle on Easter euen And wherein or how misapplyed because read as that day we know not specially being as it is a day of memoriall of the Passion and sufferings of Christ who in that Chapter is set downe by the Apostle for an example of a holy patience and godly contentation 3. To Michaell at a created Angell Reuel 12.7 Looke the answere afore in the appendix We cannot Subscribe to the Booke of ordination as is required for those reasons First because it containeth in it some manifest vntruths For it affirmeth that it is euident vnto all men diligently reading holy Scriptures or auncient Authors that from the Apostles times there haue beene these orders of the Ministers in the Church that is Bishops Priests and Deacons They are set downe all thrée in the newe Testament and by consent of the ages following they haue beene from time to time distinguished orders of Ministers in the Church as we haue shewed afore and might farder inlarge by more ample testimonie It saith that God did inspire his holy Apostles to choose Saint Stephen to the order of the Deacon set downe in that booke and that Deacons then to be ordred are called to the like office and administration That God did inspire his holy Apostles to choose Saint Stephen Meminisse Diacons debent quâ—ntâ—m Apostolos id est Episcopos praepositos Dominus eligit Diaconos aeutem post ascensum domini Apostolisibi constitue runt episcopa â—ussus ecclesia ministros Cyprian lib. 3. epistola 9. to the order of Deacon set downe in that booke is a truth warranted by Scripture and afterwards by the Fathers as Saint Cyprian among the rest Deacons must remember that the Lord hath chosen Apostles that is Bishops and Prelates But the Apostles after the ascention of the Lord appointed Deacons Ministers of his Bishopricke Church And that they are called to the like office and administration may appeare in this because as they preached and baptised so likewise doe ours Secondly
abud peccare sine vlloco setentia morsu Muscul Conscientia stupida insensata Ibid. AEgrè sperari potest poenitenti am aliquando locum in eiusâ— modi peccatore inuenturam Ibid. that man hath done repenting The Apostle saieth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men without feeling but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as some copies had which the vulgar latin and the Syriack follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of hope for euer repenting and sorrowing truly for their sinnes because of the hardnesse of heart which is impenitencie or as Saint Paul hath a heart that cannot repent where he coupleth hardnesse of heart withall as if past repentance then past feeling and if past feeling then pastrepentance And Musculus vpon this 4. to the Ephes It is one thing to sinne with feeling and griefe of conscience another thing to sinne without remorse and griefe or feeling where is a feeling and sorrow for sin there is some place for repentance but where the conscience is become stupid dull and blockish that albeit sinne bee committed there is no compunction nor pricking in the heart there it can hardly bee euer hoped that repentance will finde place in such a sinner This therefore past repentance here signifieth not as if sometimes such a sinner did euer truely and vnfeinedlie before repent more thou that hee had anie true feeling and sorrowe of heart for sinne but this it implyeth that such a one yeeldeth small hope of euer comming to a true feeling and repentance of his life past because his heart is hardned and cannot repent or as the Apostle in another place termeth it hee hath a cauterized and seared conscience On the 25. sunday after Trinitie stir vp wee beseech the O Lord the will of thy faithfull people that they plenteously bringing forth the fruites of good works may of thee be plenteouslie rewarded through lesus Christ our Lord. Here a rewarde is asked in recompence of good workes A reward is promised and therefore may be craued not of merit but of mercy Pro. 19.17 Retributionem dates 2. Cor. 9.6 Quisquis semen tem facit hac spe facere comprobatur vt plâ—ra acciptat quaÌ„ sulcis commendat Marlor Ibid. Neque enim tantum in Caelo remuner atur Deus beneficentiam fidelium sed ettam in hâ—â—â—â—do Ibid. Quâ— nullius indigens est Deut in seassumit be naâ— operationes nostras ad boc vt prastet nobis retrib utionem bonorumsuorum operum Ireâ— lib. 4. c. 34. Deus coronat dona sua in nobis August Debitcrem se fecis non accipioudâ— sed promittendo NoÌ„ es dic redde quod accepicti sed redde quod promisittâ— Aug For hee that hath mercy vpon the poore lendeth vnto the Lord and the Lord will recompence him that which he hath giuen Prouerbes 19 Accordingly hereunto is that 2. Corinth 9. hee that soweth sparingly shall reape sparingly and hee that soweth liberallie shall reape liberally It is euery mans case Sarcerius noteth in Marlorat that whosoeuer soweth seede he doth it in this hope to receiue more then hee commendeth vnto the furrowes Anon after This haruest must bee expounded of the spirituall rewarde of eternall life as well as of earthly blessings For God doth not onely in heauen rewarde the liberalitie of the faithfull but also in this worlde For godlinesse hath the promises of this life and of the life to come So as being the Lord his will that they which sow plentifullie should reape plenteously wee may well pray that the Lord will make good this gratious promise And therefore no matter of iust dislike God who wanteth nothing of ours saieth Ireneus takes vpon him our good working and al to make good vnto vs the retribution of his owne workes And God saieth Austin hath made himselfe a debter not in taking but in promising Say not to God Giue what thou hast receiued but returne what thou hast promised Farder wee are not to wade at this present All wee find wee haue set downe truely as the copies were sent vnto vs. Now in lieu of their methodicall exceptions to be seene before wée present vnto thee good Reader a briefe drawne out of their communion booke which they would obtrude vpon our Church and in their owne teemes propose it after their example Wee cannot subscribe vnto their booke of Common prayer not onely hecause it is not authorized nor hath giuen vs anie good proofe what acceptance it may deserue but were it in place authorized euen for these causes wee cannot subscribe viz. because there are in it mauie thinges doubtfull disgraceful vntruths misappliing leauing out putting in c. Of all which onelie a tast for wee desire to bee short Doubtfull First their interpretation they make of Christs descending into hel namely to be his suffrings in his bodie hel torments vpon the crosse This wee doubt whither be the proper and true meaning of the words in the Creed 2. Obedience to the Magistrate For in the same confession they say we must render to that ciuil Magistrate honor obedience in all thinges which are agreable to the word of god Soe as if any be disposed to wrangle and say This or that I am required to do is not agreable to the word of God there shall followe no obedience Whereas learned godly wise Diuines would stile it thus In all things not repugnant to the word of God Besides they would adde this wholsome instruction in such things as are repugnant the magistrate must be so honoured and obeied as that wée submit our selues in all dutifulnesse to the penaltie inioyned 3 These platformers imagin their owne deuises to bee the onely ordinance of Christ and all other formes of gouernment of the Church to be the wisdoine of man couertly seeme to exclude all els that are otherwise affected from the kingdome of heauen where they say in the end of their confession Then wee which haue forsaken all mens wisdome to cleaue vnto Christ shall heare that ioyfull saying Come yee blessed of my father c. 4 These men doe mislike in vs to say Haue mercy on all men yet in their prayer for the whole estate they pray not onely for the faithfull alreadie but also for such as haue beene helde captiue in darknesse and ignorance Nowe faithfull and not faithful are contradictorie conse quently we doubt whither they haue such cause to reprehend our praiers as they see me to pretend 5. In their order of Baptisme they haue these words The Sacraments are not or dained of God to be vsed but in places of the publike congregation necessarily annexed to the preaching of the word as seales of the same Where occasion of doubt is giuen vs that they meane no preaching is effectuall where Sacraments are not so administred and in effect argue No Baptisme nor Supper without a Sermon 6. In their administration of the Lord his supper they say Our Lord requireth none other worthinesse on our part but that
vnfainedly we acknowledge our wickednesse and imperfection If this were in our Communion booke we doubt we should be thought to exclude faith charitie purpose of amendment of life and wholesome instruction concerning that holy mysterie and Sacrament 2. Disgracefull to the Kings Maiestie In his title and in his Authoritie In his title No part of the stile mentioned but Quéene Elizabeth in their Communion booke And no other ceremonie nor order being to be vsed as they craue in their bill exhibited inforceth that no man must vse any other forme at all in his prayer Part. 1. pag. â—8 but onely the bare name of King Iames without mentioning all the other parts of his iust title accordingly as in our Uniuersities is required and in other godly faithfull prayers is duely administred In his Authoritie For speaking in that booke of the ciuill Magistrate they attribute not any direction or gouernment for Ecclesiasticall either orders or persons but onely reformation at the first planing 2. In their Rubrick before Baptism Authoritie is giuen the Minister by consent of the Presbyterie to appoint a publike méeting L A. Nullo C. de ferâ—ss which we call a holy day which hath béene a prerogatiue which Kings and Emper ors alway had 3. Vntruths As when they call it publishing the contract For asking the hanes is too olde and may perhaps be accused of superstition yea what if the parties be not contracted nor minde to be till solemnization as it often falleth out by consent of both parties shall the Minister neuerthelesse peremptorily affirme that they haue contracted matrimonie Againe in distribution of the bread they say of the people who shall distribute and deuide it among themselues that all may communicate This ceremonie it séemeth they vrge of necessitie For they say who shall yet no such thing to be gathered out of Scripture but the contrarie when it is said He brake it and gaue it not that they did breake and giue it one vnto another As also appeareth by the Rituall of the Jewes their Calmud and their very custome at this day For the Maister of the family in the feast of sweete bread which is celebrated after the Paschall Lamb is eaten doth take a péece of sweete bread and giuing thanks per concepta verba there set downe doth dip it in the sauce prouided to eate the sower herbs So aliger de emendat temp lib. 6. which he doth eate and then breake so many péeces as there be persons sitting there and giueth to euery one a piece to be eaten saying This is the bread of tribulation which our Fathers did eate in Egypt c. Many other such points we might note which if they were in our Communion booke should beare reproofe But goe we on a little farder Misapplying Scripture as that in the Commaundement Six daies shalt thou labour Therefore no holy day to come together in publike but only on the Sabboth And yet herein seemeth a contradiction Contradiction because with consent of the presbitery as may be seene afore that Minister may appoint a publike solemn meeting c. Misinterpreting For they translate that in Genes It is not good for man to be alone thus It is not good for man to liue alone implying it sinne to liue vnmaried This license they take for translating not induring any the smallest libertie vnto others to doe the like As where hauing spoken onely of the persons the Father and the Sonne they conclude Leauing out To whom be all praise In our Communion booke such words would haue borne exception for leauing out the holy Ghost As in the Action of the Lords Supper Take eate This bread is the body of Christ Putting in Had it beene in our Communion booke we should haue beene challenged for adding these words This bread more then is in the Euangelists or in the Apostle Saint Paul In all which alleadged beside many else we might adde hereunto as men vse to beat a cur-dogge in presence of a Lyon that the beast for all his greatnesse of stomacke may the rather be tamed so haue we thought good at this time in mentioning these doubts disgraces contradictions misapplications c. to bring downe their curst hart who wilfully misconstrue what they otherwise know was and is the right godly meaning of our Church that they who are so ready to finde fault may themselues see their owne writings are not free from their owne intended exceptions And not to multiply farder instances for that would be infinite Generally in all their booke this may be worth our obseruation that albeit themselues cannot deny but many points are singularly set downe in our leiturgie yet their spite is such vnto it and themselues so wedded vnto innouation and selfe loue that excepting the exhortation before the Communion they haue not transserd any thing from thence into their booke Conclusion By this time we hope it sufficiently appeareth what defence our Church maketh notwithstanding oppositions intended against it How farre forth it preualleth we know not but that graue religious aduertisement which Saint Ierom giueth shall be our conclusion for this present Quaeso lector ve recorderâ—â—tribis nalis Dommi de iudicio tuo te intelligaâ— iudicandum not mâ—hi nee aduer sario faueas sed causaÌ„ iudices Hieron aduerserro Ioh. Hierâ—sol We pray thee good Reader as thou art vpon a closing point vnderstand what our defence is remember the tribunal of the Lord how we must all come before the iudgement seate of God Doe not thou fauour one or other more then truth but truth more then all For what will it aduantage a man to winne the whole world loose his owne seule or what can he giue to redeeme it Preiudice not thy vnderstanding determine this For this is the substance of all If all things here obiected be contrary to the word of God as some make shew for in steede of our yea write nay and for our nay write yea Then indge whether such a course be not the ouerthrow of thy faith a peruerting of thy â—â—â—gement and the hazard of thy soules saluation God forbid it should so be and we pray the Lord thy selfe that thou apply thy hart to wisedome least thou be deceiued And deceiued thou art if thou so thinke or write But let thy censure be as God shall direct thy hart in iudgement feare it is if thou continue obstinate in mercie know it is if thou incline to this counsell giuen And that thou so doe the Lord graunt thée his spirit of wisedome and humilitie that as Saint Iames speakes thou receaue our exhortation in méekenesse of wisedome More expect not at our hands For we cannot possiblie wish thée more but grace in this life and glorie in the life to come Our pen may be tired and our wish at an end but no end we wish of thy good For the good we wish is thy endlesse saluation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉