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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
may we seeke for succour but of thee O Lord which for our sinnes art iustly displeased Yet O Lord God most holy O Lord most mightie O holy and most mercifull Sauiour deliuer vs not into the bitter paines of eternall death Then followeth a thankesgiuing for the dead who depart in the Lord and in whom the soules of them that be elect after they be deliuered from the burthen of their flesh be in ioy and felicitie Thus it is for the dead but commonly such as depart in the true faith of Christ that they may haue their perfit consummation both in body and soule in eternall and euerlasting glory For the dead but those which rest in Christ that at the generall resurrection in the last day they may be found acceptable in his sight and receiue the blessing c. In all which limitations no word of a notorious wicked person dying without tokens of Repentance But suppose that the Booke did require that the body of such a person should be interred and committed to the earth how appeareth it contrary vnto Scripture Doth Scripture any where forbid to commit the carcasse of a wicked man that is dead to the ground 2 King 9 34 Rather as was said of Iezabel Bury hir she was a Kings daughter so may it well be said Bury him or hir be they like Iezabel for wickednesse yet bury them for time was their Christian profession made vs account them sanctified by the blood of the Testament But it saith In sure and certaine hope of the resurrection Quando nos pra dicamus c Nobis liquere â—on potest qui ad veriÌ„tatis agnitionem sinâ— peruenturi qui non vndesentire nos decet salâ— tem vniuersorum qui audient Proponimus enâ—Ì„ omnibus in meâ— dium sicutietiaÌ„ nobis praecâ—ptuÌ„ est ne cui praeâ— iudicemusin malum praesertim Marlo in 1 Ioh. 4 14 When we preach the Gospell saith Marlorat it cannot be manifest to vs who will reach through to the acknowledging of the truth and who will not wherevpon it becommeth vs to thinke the Saluation of all vho doe heare the word of God For we propose it indifferently to all as we are also commanded that we preiudice none specially in the worse part For it is better a more safe course to thinke well of bad persons then of the good to iudge ill vnlesse we fully see they are obstinate stubbourne and contumelious And yet in such or toward such we may not giue too hastie a sentence Now as the Church of God in preaching the Gospell deliuereth it pell mell in the hearing of elect and reprobate which directly pertaineth to the faithfull that loue and feare the Lord so in giuing thankes to God for this or that brother the Church intendeth hir direction in generall for buriall of the dead which in speciall belongeth to them that die in the Lord At whose sickenesse the Minister was either present or not present If present by exhortation conference prayer Nam tutius est de malis bene sentire quam de bonis c. Ibidem quanquam 〈◊〉 in his quidem pracipitari dâ—â— bet sententia Ibidem and all such good meanes he did labour the sicke mans amendment and therefore may well giue a comfortable testimonie in the audience of his people If absent and could not come he is to bethinke himselfe how farre forth the sicke partie had profited in knowledge and what hope he gaue thereof in health sicknesse or both If some one he were that gaue no testimony at all but liued a wretched life and made a wretched end as it may fall out sometimes then must the Minister know the censures of the Church were exercised vpon him or not If not vpon him he may be held a member of Christ his visible Church till he be cut off because all things must be done in order and in their due place neither till then néede the Minister take knowledge to the contrarie Semel bonus semper bonus do necprobetur esse malus For as once an honest man is euer presumed to be an honest man till euidence come in against him so once a member of Christ to be thought euer after till sentence be pronounced by those to whom Authoritie is committed And if sentence be pronounced but not reuersed or otherwise a man be taken in some notorious sinne of Treason wilfully murdering strangling browning himselfe or the like and good proofe made thereof at such times this order for buriall of such a notorious wicked person is not prescribed to any Minister nor required of him The Minister must peremtorilie affirme that God hath taken the Soule And if the Minister doe it is no other necessitie nor peremptorie affirmation then is agréeable to Gods word For be he a wicked or a godly man that teath seazeth vpon indifferent it is in the forme of the prayer Booke and no vntruth either way because God hath taken him of his great mercy though not toward the reprobate yet of his great mercy toward his Church in disburdening the world of him Some haue thought and more then thought it for they haue disputed the contrarie The soule of a wicked man God cannot be said to take vnto him For Luke 12.20 This night shall they fetch away thy Soule that is the Deuill and his Angels shall The place misconstrued bréeds a wrong conclusion For first they shal take c. is a spéech vsuall in the language of Hebrew Greeke Ferunt aiunt pradicant clamitant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc 12.48 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid Latine and English They say they report they giue out c. When our meaning is no other but in the destrate indefinitly to be vnderstood not determining who saith or who reporteth for that we cannot distinctly tell only a generall report it is like that of Paul It is generally said that there is fornication c. So Luke 12. to whom much is giuen of him they require much that is as the same Euangelist there in the same verse rendreth it shall be required Secondly to say that by those words obiected the deuill and his Angels are meant is to restraine it and ouerstreighten the libertie of the obseruation Whereas these words They shall fetch may well note any whether men Angels deuils or other creatures of what kinde soeuer And all to teach vs that all are to be feared and are as well knowne to the Lord as we are to one another where being demaunded Who it is that calleth Ioh. 18.8 we answere It is I and who it is that fetcheth his soule It is they They it is not one onely executioner of the Lord his wrath but many Sisera a naile in his temples Iud 4.21 2. King 19 37. Sennacherib his owne bowels Adramelech and Sharezar Herod his wormes Egyptians frogs liâ—e c. A Fiâ—e in the vttermost parts of the floods
call good euill c. Because other whiles their perswasion is greater then their proofe God forbid Was it the Prophet his meaning or is it theirs that thus dispute to bold plea against God whom it pleaseth of his vnspeakeable goodnesse though we be euill to call himselfe our heauenly Father and they whose Father he is are his children and his children are those some which he nameth saying A good man out of the treasure of his hart c. Luc. 6 45 Well done good and faithfull seruant enter into thy master his ioy Are all vnder a curse that talking of a stubborue people stifnecked Mat 25 21 Act 7 2. of vncircumcised harts and eares whose Fathers resisted the holy Ghost and their children heires of the same wickednes a generation of murderers persecutors traitors to God Christ Yet for all this euill knowen vpon them and by them calleth them notwithstanding brethren and Fathers in the one name afording reuerence in the other loue in both because of both prayeth for them yea for all their crosse obstinate courses in his presence that their harts burst for anger gnash their teeth fret grin shout all to pault him with stones when he in the greatnesse of hope against hope prayeth for them Lord lay not this sinne to their charge What can be said more against the forme of thankesgiuing inioyned in the booke then may be but fondly obiected against Saint Stephen his practise They resisted the holy Ghost yet that hindred not his prayer Murderers and Traitors he calleth in ciuilitie good manners Fathers and Brethren They were enimies to God and him yet that diminisheth not his loue He set Christ before him for an example Peccarunt ad mortem in peccato suo mor tui sunt c. Mar. in 1. Ioh. 5 16. Orationes non debito ordine factae ad nullis nobis imputantur peccatum propter chavitatem qua oramus Ibid. Quinil potest sperare desperet nihil who on the Crosse prayed for his enemies though the Father forgaue not all of them for some died and perished in their sinnes and are vnder condemnation And as prayers at such times for men peraduenture out of order are not imputed for sinne because they are made in loue and charitie so when a man giueth thankes to God for one he takes his deare brother it is not charged vpon him for sinne because of his loue and charitable hope And little is his loue and lesse his hope that will néeds despaire as denying him for a brother All a man looseth is He was deceiued in giuing thankes for one with whom it sped not so well and yet that it did not he cannot absolutely say nor positiuely determine which kinde of error beareth no action amongst men but rather is a motiue to draw somewhat from men who haue not béene so kinde as we well hoped how much more may it and shall it from God all in good time For not meere naturall pollicie but a fruite of the spirit it is Satius est reum absoluere quam condemnare innoceniem of the two rather to saue a man that destructh to die then to condemne an innocent and a more gratious worke to call one brother tormented in hell for so did Abraham then set a negatiue in place of it which must so be if the contrarie preuaile And though it be said that a man giuen to lodge strangers may intertaine he knoweth not whom yet that Apostolicall adulse shall stand as a principle of Christian hospitalitie Be not forgetfull to lodge Strangers for thereby some at vnawares haue receiued Angels into their house So in like manner though it be said that a Minister accustomed to bury the dead in buriall giuing thanks to God may giue thankes he knoweth not for whom yet that Ecclesiasticall direction may stand for a principle not disproued Bee not forgetful nay knowe it your duetie in thâ—se and these wordes In sure and certaine hope c. For thereby at vnawars yea purposely thankes giuing shal be made for manie that are heires of the promise and who is not so in particular neither they nor anie else can or dare holdely demonstrate For such a one was in his life reputed a member of Gods church partaker of the holie word and sacraments And therefore this practise of ours is most consonant to christian religion speciallie setng the ground of this hope is in that forme of buriall plainelie expressed videlicet Thorough our Lord Iesus Christ Here now it were time to conclude this point but that wee must let thée to vnderstand good reader that these exceptions we take are not made so much against the wordes deliuered at the graue ouer the dead as against this that we vse any words at al. Their coÌ„munion booke exhibited to the parlament forbiddeth anie farder duetie to bee vsed but onely the neighbours following the corps to the graue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there with a dumb show turning it to the earth so leaue it without anie admonition and consolation to the liuing or coÌ„fortable remembrance of the dead And this forsooth is done vnder a colour of remoouing superstition so calling that holie custome which our church vseth in hir manifestation of the christian hope which shee hath and then publisheth concerning the glorious resurrection of our bodies at the last day But God bee thanked our practise is most commendable imploying the time of buriall in godly prayers holsome instructions necessarie consolation and special meditations of our mortalitie with effectuall motives leading vnto mortification Others that would vary from this order haue onely these pretences for their best reasons 1. The example of Geneua to warrantize them herein whose slender performance of this solenme duetie is noe sufficient rule to direct vâ— 2. because their purpose is to winde the minister out from attendance vpon this office and they can noe better way it seemeth redeeme his libertie but by vtterly disclaiming any such duetie as then to bee performed whereas we would vnderstand why the minister may not aswel burie as ioyne in marriage vnlesse this may goe for a reason The minister of Geneua doth the one and not the other Hee marrieth but butteth not Well Retaine wee our irreproueable discipline in this kinde had we noe church to ioyne handes of fellowshippe with vs herein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nazian orat in laudem Basil pag. 516. Grae. 64.98 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. orat 2 in Iul. pag. 304. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 305. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chris homil 4 ad Heb. p. 124. Tertullia lib. de anima mortuos etiam oratione a proesbyteri coÌ„ poni consueuisse Centur. 3. c. 6. pag. 138. Orig. in 3. lib. Iob Ibid Tota ad funus eius Palastimarum vrbjuÌ„ turba conuenit hebraâ— graco latmo sermone psalmi in ordine personabant Hieron in epist ad Eâ—stoch Paucanos dice re temporiscogit
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
taketh them for his brethren because of consanguinitie Ioh. 7.3 though they did not belieue in him He disclaimeth not the bond of nature though they knit not with him in the bond of the spirit 1 Kings 20.33 3. a brother sometimes because of the same office Ahab and Benhadad call one the other so because they were both Kinges 4. a brother because somewhat somuch or so little as a man hath is the image of God 1 Cor. 6.6 5. a brother because of the same profession a brother goeth to law with a brother Malus propter sacramenta communia frater esset Aug breuicicollat 3. c. 3. A wicked man is a brother saith Saint Austin euen for this because of his outward profession and fellowshippe in the Sacrements So manie of these waies one that dyeth may bee a brother a deare brother how much rather may wee vse the name not knoweing his finall and last end as wee doe not How can we say In sure and certains hope of resurrection to eternall life Such a sure and certaine hope it is as in such a case néedeth to relie vpon things apprehended in part for so doth hope receiuing hir direction from the rules of Christian charitie which otherwhiles kindely qualifieth what knowledge would ouer seuerely censure A sure and certaine hope of resurrection to eternall life in so many as doe beleeue which whither this or that particular person now to be interred as we know not so of our knowledge we speake not but hoping in the rules of our Christian loue we make a fauourable construction such as we nothing doubt is most acceptable to God and men Potest fieri vt ribi asiud videatur quam veritas habet dum tamen abt te non aliud fiat quam charitas habet opist 15 Hieron One saith Saint Austin may thinke otherwise then truth hath so he speake not otherwise then charitie hath This is besides his knowledge Doth any one know to the contrary and can so well skill of all the infallible tokens of an impenitent heart which is no ordinarie knowledge the Booke no more inforceth him to vse euery word in that precise manner there set downe then to say a deere brother when it is a sister And with as much reason men may urge this cauill as thus impertinently pretend that the Booke inioyneth vs to account a reprobate for an elect child of God But at any time will a Minister bary from the standing rule and order prescribed let him consult episcopall authoritie to whom direction at such times belongeth and from thence reciue warrant for his proceedings And withall let him be of sure ground that he speake according to knowledge which bold ignorance cannot yea let him see in his seuerall course that he giue not offence to others and draw vpon himselfe a needelesse hatred De nullo quam nis pessimo in hac vita desperandum est Aug. Retract lib. 1. c 19. as no other likelihood but he shall vnlesse at such times for that particular he be lawfully authorized remembring what Saint Austin aduertiseth Not to despaire of any be he neuer so bad while his Soule is within him And in his last gaspe who art thou that iudgest of his estate to be dammed Perkin how far a Reprobate may go Pag. 12. B. Notes saith Maister Perkins that this often betalleth reprobates to be effeemed christians and they are often like them that none but Christ can discerne shéepe froÌ„ goates true christians from apperant Wherefore it is to bee thought far more besides a man his knowledge to denie rather then it is to hope And it is against Gods word Whatsoeuer disagreeth with Gods word deferueth to be condemned Sed quia hicsape hallucinars conting it pracedat modesta placida inquisitie vt sanum sit ac sobrium iudicium Cal. in Iob. 5. v. 10. Curiose inquirere noÌ„ vt emendes c. ld in Math. 7. Sed notes tibique vel probitatis opinionem sicuÌ„ aliis coÌ„fera ris vel praus a nimi oblectatinem concilies Ibid. Superciliose de re qualibet sint strum feramus indicium etiam si in bonam pat tem accipi poterat Ibid. Hoe vitio laberant partim inuidi partim hypocrita partim amantes sui Ibid. Vi morosi sumus maligui magis pendemus in sâ—â—ifram parsem Id. Act. 10. 1 f. Qui Iudidicat ex verbo des Legem domini Iudicium suumÌ„ ad charitatis regulam exigit semper a soip so mititum faciens c. Ibid. Math. 7.1 but because in the misapplying it often falleth out we may be deceiued let a modest and temperat inquisition goe before that the iudgement giuen may prooue sober discrete and sound otherwise it is no better then curiously inquiring into other folkes their words and deedes not to amend or commend them but to note and tax and all this to please our corrupt mindes and to get an opinion of much holinesse in comparison of others This disease breaketh forth into a peruerse holdnesse with a supercilious high looke pasting a finister iudgement of that which might better be interpreted A vice some men labour of that are enulous some that are hypocrites and some that are louers of themselues and not they onely but the better sort of men to as Peter the Apostle in eating foode offered him of the Lord wherevpon it is noted That as we are testie and ill minded we more and more incline to the worser part Against which a present helpe to settle and stay our iudgements and to keepe a right measure and order is by iudging out of the word of God bringing that iudgement we thence make to the rule of charitie alway beginning at a mans owne selfe Which it seemeth some men doe not whose foongs are so flippant what others know and know not For if they beganne with themselues they would learne to esteeme of others better then themselues In Gods graces that little which is in others though but little they would price and make more of theÌ„ of their own contrarie wise in sinne and infirmities that much which is in others much as it is they would thinke nothing in comparison of their owne 2. Tim. 1.15 In euill iudgeing worst of our selues like Paul when hee reckoneth himselfe chiefe of all sinners In good holding it little to that which others haue and doe good with more then wee making this full account Ours is a more greenous sinne and what wee want in measure or waight wee match at times for number And so much is it the more hainous as wee knowe more against our selues then against another and so much the more odious in the sight of God as I or thou hast beene taught more Spiritualiae pec cata sunt maioris culpae carnalia maioris pana and condemned it more then others Spirituall sinnes sayeth one are of greater fault carnall of greater punishnment Such oddes their is twixt person
and person though one of lesse blemish in the eye of the world then some other is A man that takes his beginning at himselfe can haue small time to let his thoughts range abroade as if hee were all eye to looke forth and noe heart to consider what measure he meateth shal bee measured backe vppon him Thus a censurer rightlie fitted in iudgeing others must see into Gods word and beholding the truth in generall feare least he bee ouer hastie and too quicke in making a particular applie of finall condemnation Licebit interduÌ„ statuere sitne de ploratus qui cecidit c. sed quia rarissime hoc accidit c Cal. in 1. Ioh. 5.16 Immensas gratia sua diustias commend in s nos suo exemplo asse iubet Luc. 〈◊〉 non temere in quenquam seren dum est mortis aterna iudicisi potius noscharitas ad bene sperandum flectat Ibid Otherwhiles in deede wee may determin whether a man bee to bee doubted of that is fallen or whether any place bee for remedie But because this hapneth very seldome and God commending the infinite riches of his grace commaundeth vs to bee mercifull Luk. 6.36 iudgement of eternall death is not rashlie to bee past vpon anie Rather let charitie binde vs to hope well It is but sometimes and seldome and verie seldome and sometimes or verie seldome ouerthroweth not a generall order of prayer which for the most part holdeth as the communion booke expresseth Beside God commendeth the infinite riches of his grace not his grace onely but the riches thereof nor the riches but the infinite riches of his grace in commaunding vs to bee mercifull as if either grace were wanting or if present it were in pouertie and that pouertie infinite to bee streight laced towarde our brethren that departe hence Againe iudgement is a matter of iudgement and therefore not rashlie to bee pronounced howe much lesse iudgement of eternall death not vppon anie in that bee sayeth anie be tendereth everie particular Lastly in steede of deeming the worst Maister Caluin his counsell is that loue should fake place to hope well as if this did well become vs. And therefore in the large view a man takes of others hee must borrowe helpe from rules of charitie beleeuing all thinges Quod ait Apost Heb 6 10 de his qui malitia sanguinem Christi pedibus proterunt illos sanguino faederis suisse sanctificatos referendum est ad iudicium charitatis qua omâ—nia credeÌ„s proximi fidem ex professione estimat sed interinâ— non rarâ— falls tur Piscat coÌ„t And. Schaaf Thes 68 70 2. Pet. 2.1 Heb 10 v. 6. Non est in oca cultadei tudiciâ— nobis inquiren dum sed probabiliter omnes ex professis Christianisinal natos ad vitam aternam electos merito praesupponimus Q. 9.19 Respom Iaco Bethake Thes 5. Ecclesiast 9.2 and hopeing well of his neighbours estate to Godwarde by the profession the partie makes speaking of him as of one whome the Lord hath bought with a price for so Saint Peter doth in his 2. epistle 2. Chapter and 1. verse sanctified with the blood of the couenant for so doth the Apostle Heb. 6. and 10. Chapters yet notwithstanding such a one thus charitablie thought of may in the ende receiue his portion with the deuill and his Angels Gods worde Deut 29.29 Secret thinges belong to the Lord our God but the thinges reue aled vnto vs and our children for euer that wee may doe all the wordes of this law Namely secrete thinges which are not at all nor in parte reuealed True it is that a reprobate and an elect childe of God may be found a like in that manner of their last end Wee can goe noe farder then the outwarde appearance VVee are not to pry into the secret iudgementes of the Lorde but that probablie all borne of such as professe the Christian faith wee doe vppon good cause presuppose are elected to eternall life Not to bee inquired into of vs but probablie and vpon good grounde wee doe presuppose it c. Doth our church with vs anie more Is it not to bee confest with teares some die rauing blaspheeming c. Alacke at such times what should wee thinke but as wee are taught in the preacher All thinges fall out alike to him that feareth an oth and to him that feareth it not As for those extremities mentioned they arise manie times from occasion of some hidden melancholies and frenzies which often fall out in the paroximse and burnig fit at what time the choller shoote vp into the braine so disturbing the spirits with their mobilitie make the head light and giddie Some are blacks as a chimnie stocke yet noe argument of the wrath of God vppon the personne so disfigured A reasonable cause may bee giuen for it as proceeding from some bruze or putrefaction of the liuer or some impostume All these and a thousande more depriue a man of health of vse of his limes of sence memorie vnderstanding faith consolation yea life and all yet noe warrant for vs to hold such a man or woman damned Rather keepe wee to our compasse of hope yea a sure and certayne hope Facile est atque procliue malos odisse quia mali sunt rarum autem et pium eosdem ipsos diligere quia homines sunt vt simul culpam im probes naturam approbes August epist 54. Si desperata quorundam ma litia impietas nonsecus nobis apparet acsi dominus cam digito monstraret non est quodcer temus c Cal in Ioh 15 16 apud Marlor Sunt tales diui no iudicio relin quendi Ibid. for hope maketh not ashamed To hate an euill man because euill is noe hard matter saith Saint Austin but a rare thing and vertuous to loue the same rarties because they are men that so it may appeare wee doe both at once reproue their fault and approue their nature But if the desperate mallice and impieties of any bee so euident as if God did point with his finger to it then is it not for vs to wrestle with his iust iudgement as desireing to bee thought more mercifull then hée And what of such They are to be left to the iudgement of God Wherein wee may not if wee would leaue the forme prescribed in the communion booke manie a prouiso must bee thought vpon 1. It must bee wickednesse 2. not anie wickednesse at all aduentures but malice that is a malignant cankred minde of set purpose against that which is good for so is malice 3. it must bee desperate past all hope as who should say there is noe more time remayning All little inough to make experience if at anie time so indefinite the time is and vncertaine whither God will call to repentance in the turning of a hand in a trice in the twinckleing of an eye twixt the bridge and the water the cuppe and the lippe
til it be released when it calleth to mindether wherein or against whoÌ„ the offence is coÌ„mitted Wherein namely in praier for so it is many times Copiosa vanitatis cateruas August confess lib. 10. c. 35. Irruentibus nugatoriis cogitationibus c. Ibid. Abductus turpi cogitatione etiaÌ„ qua dictu erubescenda sunt gero Heiron dial aduers Luciseria Quanta cuÌ„ reuâ—rentia quaÌ„to timore quanta illuc humilitate accedere debet à palude sua procedens repeÌ„s ranuncula vilis quam tremeb undus supplex solicitus Bern. de 4 modes â—rands as diuerse of the ancients witnesse S. Austin with griefe confesseth seing our hart saith he is a little hold or seat or conceit of such things he spake of toying thoughts a little before carrieth after it whole troups of plenteous vanity hence is it that our praiers are often interrupted troubled that in thy presence O Lord while with the voice of our heart we apply our selues to thy eare I know not how so great a seruice is cut off in that very entrance by trifling thoughts rushing in vpon vs. S. Ierom witnesseth the like wheÌ„ I am at my prayers I should thus thus lament my sins intreat my sauiour very often one while I am ether walking in our gallerys or casting vp my accounts or caried away with filthy thoghts or doing those things whic a man should blush to name All with strike the conscience with feare shame so do they the more wheÌ„ we consider before whoÌ„ vnto whom it is our supplicatioÌ„s are directed In time of praier we must entreat saith Barnard the court of heaueÌ„ euen that very court wherein the king of heaueÌ„ sitteth on his thron attended vpoÌ„ with an vnspeakable armie of blessed spirits therefor with great reuerence with great feare with great humility should a vile cotemptible little frog crawling out of a marsh come before him how fearfull how suppliant how humble carefull wholy heartily thoroughly intentiue on the maiestie of his glory in the presence of his Angels Assistere poterit homuncio Ibid. in the counsell of the iust can such a habberdehoy dare to stand or shew his face Giuing vs those things which our prayers dare not presume to aske Neither dare they presume to aske For why should they and yet God giueth vs what we néede Sed vitam aeternaÌ„ fortassis aliqui non in humilitate quarunt sed tantum in fiduciae meritorum Idem Serms 5. de Quadrag Prasume non de operatione aut oratione tuae sed de gras tia Christs Aug. serm 28. de veth dom ConstaeutinuÌ„ imperatorem tantis terrenis impleuit â—â—â—ribus quantae optare nullus auderet August de Cinis des lib 5. c. 25. QuandoquideÌ„ vix petere debe mus c. Iosiaâ— Simler in obitum P. Martyris else we might perish both here and hereafter There are saith Bernard that thinke because they pray that God is indebted to them Peraduenture also eternall life some seeke for not in humilitie but in speciall trust they haue of their owne merits Upon like occasion it séemeth Saint Austin giueth like counsell Presume not of thy owne worke or prayer but of the fauour of Christ Accordingly our Church speaketh here and in the Collect after the offertorie where it saith for our vnworthinesse we dare not c. A phrase we dare aduenture vsed by auncient and sate writers One of each for example S. Austin of old and Iosias Simler of late time Saint Austin writeth that God furnished Constantine the Emperor after his conuersion with so great earthly blessings as no man else may dare to wish the like A wish every man knoweth is fat lesse then a prayer If sometimes God bestow somethings as no man dare to wish for the like what reason is there but we may arknowledge God giueth somewhat which our prayers dare not presume to aske Iosias Simler in his Oration vpon Peter Martir his death toward his conclusion maketh this prayer Graunt vnto vs O most gratious good Father if not another Martir and such a one we ought hardly so much as to pray for yet at the least c. Where it appeareth how the excellencie of God his gifts so rauisheth the mind of an humble suiter that in the fulnesse of admiration astonished with the Lord his singular mercie and on the other side with his owne lothsome vslemsse he plainely confesseth his prayer dareth not aske what the Almighty notwithstanding giueth for his Sonne Christ In which sense any equall Reader shall doe well to thinke our Booke vseth it if he doe well bethinke him how he must not speake against the light of his owne hart These are directly against the word and true faith Heb. 10.19 By the blood of Iesus we may be bold to enter into the holy place And verse 22. Let vs draw neare with a true hart in assurance of faith c. And Heb 4.16 Let vs goe boldly to the throne of the grace These places are directly against doubting and slauish feare ErgoÌ„ not to be Subscribed vnto Be they and euer may they he places directly against doubting and slauish feare Such doubting as is a slauish feare we admit not because the assurance of our faith doth not yet our knowledge in Scripture teacheth thus much that Faith is beholding vnto feare both in hâ—r entrance and afterwards in the growth In the entrance when she takes possession of our harts For the iudgements of God and the terrors of the law in humbling vs are a Schoole master vnto Christ and after too when we many times are likely to play the wantons and thinke our estate like mount Sion that cannot be moued so as what is said of Faith and Charitie is a true saying of assurance and feare Fides charitasbené distinguntor in libris sed malé in moribus They are better distinguished in our Bookes then in our persons Much there is in vs of the flesh that is vnregenerate though like a begger still mending his cloke we make vp the breaches by dayly repentance At the entrance how it worketh may appeare by a similitude taken from a Sempsters worke Act 9.38 who whither Dorcas or some other drawing her néedle in out bringeth the silke after The needle commeth and goeth the silke stayeth and maketh a garment of needle-worke yea if maketh a samplar for many yeares though the needle breake or be lost or the partie dead So is it in feare The worke begun the point maketh an entrance after which the mercies of God as soft as silke follow and stay to make vp a garment to put on where no needle is now but once was so no shew of feare to fore but the effect of it may be seene in the euill not of punishment but of sinne Osculatur mise ricordiâ— pedem vt pedem indicis non attendat Berâ—serm de S. Maria. which as certainely draweth
he doth by his example iustifie the one then giueth he approbation to the other Which zealous affection he beareth the Philippians when he prayeth God that they may be found pure and without offence vntill the day of Christ To be without offence is to be blamelesse both in doctrine and manners The integritie of both which answereth in effect to the petition of our church That wee fal into no sin So the Apostle beggeth for the Thessalonians that the verie God of peace sanctifie them throughout Tune purus est integer homo sinâ—hil men te cogitat nihil corde appetit nihil de corpore exequitur nisi quod probatur deo Cal. 1 Thes 5.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iud 24 and that their whole spirite and soule and body may be kept blamelesse Then is one a pure and intire man if he thinke nothing in his minde desire nothing in his heart execute nothing in the bodie but what is allowed of God All this Saint Paul prayeth for which is asmuch as if he had prayed they might fall into no sinne Finally Saint Iude in his epistle commendeth the Saintes vnto God who is able to kéepe them from falling whereof to little purpose he should put them in minde but that therein he comprehendeth the Lord his louing sauour that as he is able so he doth it also A truth verified both in head and members For he hath giuen his Angels charge to carrie them in their hands that they dash not their foot against a stone Where fore gathering al these scattered branches to their roote Deus nonuult nobis in hac vita praestare liberationem à peccatis perfectam tamen vult nos cam optare nosque singulis momentis petere vt omnino a peccatis libere utur Vrsin Catec part 3 pag 864. warrant in scripture we find sufficient for renuing the vse of this prayer That we fall into no sin whither we looke to the place whence it is taken or to other collects in the booke that expound the meaning or to the godlie practise of learned men in other countries or to the grace of speach it selfe or to our sauiours example or to apostolicall presidents as before at large hath beene shewed The conclusion therefore we make in the verie wordes which Vrsinus vseth God will not in this life giue vs perfit deliuerance from al sinnes yet will he haue vs to pray for it and beg of God euerie moment to be throughlie and fullie deliuered from all sinnes Chap 9. Of kneeling at the Sacrament of the Lords supper The people are commaunded to receiue the sacrament kneeling and the minister so to minister it vnto them yet is himselfe coÌ„mauÌ„ded to stand This is dangerous THe words in the rubricke are these Then shall the minister receiue the coÌ„munion in both kinds himselfe and next deliuer it to other ministers if anie be there present that they may helpe the chiefe minister after to the people in their hands kneeling And when he deliuereth the bread he shall saie c. Wherevpon noteâ— that minister people both in their place and order are to receiue the sacrameÌ„t open their knees or kneeling so is the minister to receiue it himselfe and the people at his hands As for the obiection Himselfe is commaunded to sâ—and How can any man thinke the minister should deliuer it otherwise being as he is to passe from one to another To receiue the sacrameÌ„t kneeling is dangerous for minister people in respect of law in respect of God religion and conscience Of law for the minister is charged by a statute Elizab. 13. to subscribe to the articles of religion c. vpon paine of depriuatioÌ„ But the 28. article commaundes that the sacrament must not be worship Ergo to minister to the people kneeling is to be in danger of the law Law is pretended but disobedience intended Rather then selfe-will can brooke a controull church and common wealth shall be made enimies each to other as if the same persons that haue authoritie in both did commaund things contrarie were not well aduised what they do exact But a truth it is men are not aduised nor care they against what it is that they do except The 28. article speaks not by way of coÌ„maund but onely in these words The sacrament of the Lords supper was not by Christs ordinance reserued carried about lifted vp or worshipped whereunto as an article of truth the statute Elizabeth 13. requireth our subscription and if anie shall teach otherwise it passeth vpon him sentence of depriuation Proue they that anie among vs doth reserue carrie about lift vp or worship the sacrament of the Lords supper and good leaue haue they to sue all extremities A deuise onely found out to gull a simple honest well affected minde For let men talke of law as much as they list and bleare mens eyes which they dare not doe thus nor thus and al for feare of law truth wil detect a bad mind easily proue that they respect not law nor lawful procéedings more then fits their own humor 1. Elizabeth a law it is if any persons any manner of way shall depraue the booke of common prayer so and so his punishment is set downe and the penaltie quicke for euery such trespasse yet how manifest and daylie breaches are made such writings and preaching in this kind doe publish to the worlde And therefore what tell they vs of law that are themselues lawlesse and carelesse But did they well smart for this breach of good order offences would be fewer and obedience more vsuall kneeling is worshipping For Mark 5.22 and Luk 8.41 Iairus is said to fall or kneele downe at Christs feete And Math 9.18 relating the same storie saieth that Hee did worshippe Kneeling is not in that place put for diuine worshipping Christâ— diuinuÌ„ bonorem non exhibuit Iairus sed coluit vt dei prophetam GenuauteÌ„ flexio quà m vulgaris fuerit apud orâ— entales satit notum Marlor in Mare Gen 33.3.23.7 Iairus gaue not Christ anie diuine honor but reuerenced him as a prophet of God For bending the knee how common it was among the easterne men is well knowne and the manner of the countrie in the debter to his creditor Mathew 18. in Iacob his obeâ—sance to Esau in Abraham before the people of Hâ—th Gen 23.7 So that mere kneeling that is bowing of the knee is not worshiping in a diuine manner Children do it to their parents subiects to their king and no hard point is it to be perswaded that some who obiect thus haue asmuch done them by the fruite of their loines when their children aske blessing or els both children and parents fault is the greater This kneeling to the sacrament was brought into the sacrament by Antichrist the man of sinne Pope Honorius the third an 1220. teaching the people thereby to worshippe the bread and all to be-god it The question is not of
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
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
protestaÌ„s per coÌ„trarium factuÌ„ directè obuiat sua protestatioÌ„i Glos in Caluinde constitut verb. sine praindicie conferen pag. 26. whose deede agreeth not with his protestation And a decree of a very auncient counsel prouides that no man should be admitted to speake against that whereunto he had formerly sub scribed as is alledged in the conserence before the king pag. 26. But leaue wee this their faire glosing and examin their reasons To the booke of 〈◊〉 prain 〈…〉 subscribe because there 〈◊〉 is something 〈◊〉 of which 〈…〉 make â—â—ie reasonable sense Neither sense nor reason are fit auditors of a businesse of this Argument For if they were what sense is there to put on loue or where reason is there to put on the bowels of compassion Is that which we know more inward then the inside of the gowne for it is the life of she body so we esteeme of the bowels and is the life of the bowels body person and al for so is loue wrought by a holy saith and compassion proceeding from both as a garment that a man puts of and puts on or is the Lord Iesus any such manner of attire which is the cause of all to be likened to apparell if so what reason and if no reason what sense is there so to argue A naturall man and we thinke such a one hath sense and reason perceiueth not the thinges of God neither indeede can bee no maruell then if he stumble at such places as these following The first reason therefore is that it containes thinges without sense As 1. whatsoeuer is manifest the same is light Ephesians 5.13 in the epistle readon the 3. Sunday in Lent Whatsoeuer is manifest the same is light Not without sense neither in it owne words vnlesse the greeke and original may be thought so nor in the proposition it selfe for viuinitie and Philosiphy acknowledg it for a truth nor in erperience for what euer is manifest the same is so by reasoÌ„ of the light either in it or vpon it nor in the coherence of the place for the Apostle she weth how al points of darknes whither in iudgement or practise mani festly are disconered by the light nor is it without sense in the vnderstanding of godly interpreters The Greek scholiast rendereth it so M. Beza coÌ„mendeth him for it Scholiasles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passiuè interpretatur vt sit seÌ„sus Quicquâ—d manifestum fit lucem s esselâ—â— cidum fiers coÌ„â—e nit 11. Beza Mâ—hâ—tamen simpliciùs videtur vt expositionem quam posui retineamus Muscul in Eph. 5.13 Some of our brethreÌ„ saieth Musculus take this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely passiuely is manifest but actiuely to doth manifest They haue truely their thoughts not vntrue But in my conceit it is more simple and plaine that we keepe the exposition I follow namely That which is manifest is light We must know a translater his office is wheÌ„ he commeth to a place somewhat indifferent in the originall as this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the meane to see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocis media partly actiue partly passiue to commend either interpretation to the godlie wisdome of the learned teacher who at more leasure vpon better opportunitie may farder expound it in handling his set lecture Lux actiuè passiuè so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 actiuè passiuè It is light actiuely giuing it or it is light passiuely receiuing it Both waies since it is both waies may the worde be actiuely doth manifest or passiuely is manifest Either waie true neither way dangerous hereticall nor senselesse 2. It is without sense to say In the power of the diuine maiestie to worshippe the Vnitie These words in the Collect for Trinity Sunday are not with out sense For we worshippe the vnitie in the power of the diuine maiestie that is one in power deitie and maiestie Three epithets or wordes of attendance because 3. persons and yet all but one and one essence for as saith Fulgentius or Austin the book is diuersly quoted vnitie hath relation to the nature namely that one Vnitas refertur ad naturam Fulgent de fide ad Petam c. 1. who is God blessed for euermore All which is answerable to those auncient verses good for memory sound in diuinitie Like maiestie of persons Like power of the same but the deitie common to all So hath Victorious and before him Saint Basil in his bexameron the tenth homilie Far maiestas personarum Par potest asest earum communis deitas Victorious Id vnitatem coÌ„cernit potentiae vt vnaâ— in diuinis reimeat gloriam maiestatem Basil bexameroâ—s homil 10. Concerning the vnitie of power to retaine one glory maiestie in the diuine persons c. Glory maiestie and power in these diuine persons yet but one God to be worshipped 3. It is without sense Euery parishoner must communicate thrice a yeare and also receiue the sacraments and other rites Answer hereunto read this second part cap. 13. God is sade to be the father of all that is called father in heauen Ephesians 3.15 Our translation speaking of originally one greater then another Read on the 17. sun after Trinitie and of God aboue all chooseth to speake of the primitiue namely the father rather then of the diriuatiue and those that descend of him For if God bee their father then also must he needes bee the father of their families Secondly where others call this worde Parentela Paternitas cognatio tribus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpretatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quatenus de he minibus dicitur qui pregeniteres appellantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 familia and the Greeke scholiast progenitors and so differ but the translation in the communion booke giuing the name Father reconcileth all these diuersities 3. as the Apostle vseth an allusion or holy destant in the Greek so the translator seemeth to keepe it in our English by a grace of speech translating the name father thereby vnderstanding fatherhood and implying there is no father in heauen or earth whither Adam Abraham c. but God is a father of them and because of them therefore also of their kindred generations and families that come after 5. It is without sense This is the sixth moneth which was called barren In the Epistle read on the annunciation to Mary those wordes are taken out of Luke 1.36 The lesser Bibles render it thus This is hir sixth moneth which was called barren Hir put in which is no more in the Greeke then in the English as for the worde following both translate it alike which for shee not meaning the moneth but the woman Elizabeth which was called barren actus actiueril sunt in patiente praedisposito This ambiguitie is shunned no more in one then in another The sense is plaine howsoeuer and if without sense surely then onely to those who vnderstand not and that willinglie 6.
in deede can they that in Saint Iude. For being an historie and histories Saint Iude relateth plainelie in their letter as the fall of the Angels v. 6. Sodom and Gomorrah v. 7. wee must iudge the like of it which literall plaine sense while men haue left they haue digged them pits that hold noe water and haue made strange interpretations more intricate then the text some vnderstanding the bodie of Moses for the law some for the Gospell others for the people of the Iewes others taking Moses put for Iosua all which cast a mist before the Sunne and no maruell then if wee easilie mistake Non hoc dico quod praedecesso res meos morde am aut quicquam de his ar bitrer detrahen dum Hieron Sophronio This wee speake not to bite our predicessors or that wee would detract ought from them The letter of the historie is plaine that Michael a chiefe Angel in the Lords hoast appointed by God as sometimes one is for one businesse sometimes another for another resisted the deuill about the bodie of Moses when Sathan would haue made it a stumbling blocke for Israel to commit Idolatrie as they were forwarde inough so highlie they esteemed of him and no maruill For not a like Prophet was there in Israel whome the Lord knew face to face Deut. 34.10 A historie this is not found in other scriptures 2. Tim. 3.8 no more is the name of Iannes and Iambres Iud. 14. nor is that of Enoch prophecying in those wordes Iude 14. nor manie such like which the Iewes might haue by tradition from their fathers by worde of mouth or by some other bookes which recorded diuerse other matters of truth not mentioned in Scripture For wee doubt not that the fathers told their children manie things of fact such as were true and done in the generations aforetime not set downe in Gods booke yet this no warrant to conclude insufficiencie of Scripture as if there wanted anie thing necessarie to saluation nor giueth it countenaunce vnto popish traditions that doe contrarie to the Scriptures As for the other place in the Thessalonians it distinguisheth expressie the Archangel from Christ 1. Thes 4.16 The Lorde himselfe Christ shall come from heauen with a shoote and with the voyce of the Archangell and with thee trumpet of God c. ArchangeluÌ„ no minat quasi dâ—â— cem exercitus Archangelus praeconis ossicio fuÌ„getur Quan quaÌ„ enim c. Tamen vt in ordinihus fieri solet primariuÌ„ ftatuis vnum qui alâ—is pracinat Marlorat in 1. Thes 4.16 Where the Apostle nameth the Archangell Captaine as it were of the hoast The Archangell shall performe the office of a cryer For although it bee common to all the Angels Mathew 13. and 14. yet as in orders the Lord sets down one chiefe to e gouernour vnto the rest to blow before theÌ„ Beside all this we haue spoken more we might adde out of the fathers councels scholasticall writers But wee haue beene alreadie long inough in this point and therefore this shall suffice 2. Doubt It affirmeth baptisme in an house merelie priuate seemeth hereby to nourish the superstitious opinion of the necessitie thereof Looke the aunswer before part 1. cap. 32. pag. 191. 3. Doubt It alloweth the minister to vse conditionall baptisme in the publike congregation after the child hath beene priualie baptized in this forme in the name c. The booke saieth not that the childe after it hath beene priuately baptised shal be baptised publikly but contrariwise in these expresse termes If thou bee not baptised already N. I baptise c. And why this order is misliked wee knowe not neither doth the authors giue a reason For if it bee meete to speake of thinges as they are then of doubtful things wee may speake doubtfuly And yet this practtise here mentioned being seldome or neuer for ought we heare it is rather set downe by way of preuention then that wee knowe any such thing is done and as it is a supposition so vpon supposition onely proceedeth 4. Doubt It saieth there be two sacraments onelie as generall necessarie vnto saluation wherein it is dangerouslie implied that there are more then two In the second reason and the second instance thereof it is confessed that in the Catechisme there are but â— which is a truth And how suddainly men are changed to denie so much or captiously to inforce the contrarie But see before part 2. Chapter 14. 5. Doubt It alloweth priuate Communion betweene the minister and the sicke people Read hereof before part 2. Chapter 10. 6. Doubt It affirmeth that our ceremonies tend to edification and are apt to stir vp the dull minde of man to the remembrance of his duetie to God by some speciall not able signification whereby he may be edified Not amisse so to affirme For our speech gesture behauiour attire and the like ordinarie as they are put vs in minde of our selues how much more may those rites cereinonies apparrell and the like which the church of God doth ordaine for time of diuine seruice But see more hereafter 7. It calleth ministers Priests a thing auoided by the holie Ghost in the new testament as belonging to sacrifices The holie Ghost giuing the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to our minister which is the originall whence Priest is deriued giueth no other name but what the communion booke calleth them by Sée before part 2. Chapter 6. 8. It appointeth the minister to say to the sicke person I by Christ his authoritie committed vnto mee do absolue thee from all thy sinnes Well may it For the order prescribed is thus In visitation of the sicke the minister beginneth with prayer in generall for the whole Church and then more particularly doubleth trebleth and multiplieth his prayer in behalfe of the person thus visited exhorts him to a godlie patience in bearing his sicknesse to an vnfained repentance for his sinnes a solemne promisse of amendment of life to a setled confidence in the mercies of God thorough Christ to an earnest begging of God the forgiuenesse of sinne to an humble thanksgiuing for the Lords fatherly chasticement as for all other blessings vouchsafed with a full bequest wholy commending him selfe to his blessed will whither in remouall or continuing increasing or deminishing his paine whither health or otherwise life or death what euer may come Afterwarde shâ— minister proceedeth to a more particular examination of the sicke man his faith how he stands resolued against the terrors of death c. satisfying him in such doubts as shall then be ministred And if the partie haue made a generall profession of his faith and sorrow for sinne then is hee moued to a more speciall confession opening his griefe more particularlie if he feele his conscience burdened therewith And satisfaction being giuen this way the temptation subdued the wound cured the terrors of death vanquished by spirituall and wholsome doctrines of the Gospell
Videmus ministros ipsos vt de remissione peccatorum certiâ—res reddant coÌ„ scientias testes ac sponsores Cal. Institut lib. 3. c. 4.12 Nec minor is efficatiâ— aut fructus est priuata absolutio vbi ab tis petitur qui singula ri remedso ad infirmitatem suam subleuandam opus habeÌ„t Ibid. 14. Secretum animi valnus aperuerit atque illam Euangelii vocem pecu liariter ad se directam audiâ—rit Tibi c. Ibid. Animum confir mabit ad seâ—iritatem illaque qua prius astuabat trepidatione liberabitur Ibid. Priuata absolutio in ecclâ— siâ—s retinenda est quanquam in confessione non sit necessaria omnium delectorum confessio Aug. confes artic 11. De confess priuata facienda pastoribus affirmamâ—s ritum priuata absolutionis in ecclesia retineÌ„dum constanter retinemus propter multas graâ—ts causas Confess Saxon 1. the minister who is in Gods steede a pledge and suretie for furder securing a troubled soule shall apply these wordes Our Lord Iesus Christ who hath left power to his Church to absolue all sinners which truelie repent and beleeue in him of his great mercie forgiue thee all thy sinnes in the name of the father c. Priuate absolution is of no lesse power and efficacie then the publike when it is sought for by them who haue neede of this singular remedie for easing their infirmitie For when the partie shall haue laid open his sore and shall heare from the mouth of the Lords minister the wordes of the Gospell directed peculiarlie vnto him Thy sinnes are forgiuen thee Bee of good comfort it will establish his minde in securitie so as hee shal bee deliuered from that torment of feare wherewith with before he was miserablie vexed and disquieted This Godlie and comfortable practise of our Church of verie great vse if it were in more vse Maister Caluin much commendeth as the marginal quotations may proue and so doe other Churches as appeareth in their confessions Priuate absolution is to be retained although in confession a particular recitall of all and euerie particular sinne bee not necessarie Againe the Churches of Saxonie thus Concerning priuate confession to bee made vnto the pastors wee affirme the rite and manner of priuate absolution to be retained in the Church and wee doe constantlie retaine it for manie weightie causes Afterwarde it followeth As Dauid was confirmed heareâ—â—g of this absolution The Lord hath taken away thy sinne 2. Reg. 12. so thou mayest know that the voice of the Gospell preacheth vnto thee forgiuenesse of sinne which in absolution is by name expounded vnto thee Qua in absolutione tibi nomi natim exponttur Ibid. In specie homini peccatori in nomine Sanct. Trinit diciturâ— Tibi remissa sunt peccata oÌ„nia Priuatam absolutionem recitanit Christus paralytico Luc. Osian Institut c. 8. Prituata absolutione absoluit Christus Ibid. Priuata confessionis vsut apud nos seruatur c. Chemâ—it de Confess pag. 216. Remittuntur peccata per Dei verbum cuius Leuites â—nter pres quidam exequutor â—st Amb. de Cain Abel lib. 2. c. 4. Per spiritum sanctum peccata donantur homines autom in remissionem peccatorum ministerium suum exhibent non iusalicuius potesta t is exercent Neque enim in sua nomine sed c. Illi rogant sed diusnitas donaâ— humanum enim obsequium sed munificentia superna est potestatis Amb. de spiritu sancto lib. 3. cap. 19. Lucas Osiander in his institution sayeth Priuate absolution bringes verie exceeding great comfort to afflicted consciences when in speciall it is said to a sinner in the name of the holie Trinitie All thy sinnes are forgiuen thee Christ recited priuate absolution to the man sicke of the palsie When he saide bee of good courage thy sinnes are forgiuen thee And in priuate absolution Christ absolued the woman a sinner saying thy sinnes are forgiuen thee Chemnitius confesseth the like in these wordes The vse of priuate confession is preserued with vs c. Infinite other allegations might wee produce to witnesse this truth But the conclusion wee make with 2. places in Saint Ambrose the first is in his second booke of Cain and Abel sinnes are forgiuen by the worde of God whose Leuite is a certaine interpreter and exequutor thereof The other place is in his third booke of the holie Ghost cap. 19. Sins are forgiuen by the holie Ghost but men do proffer their ministrie in forgiuenesse of sin not that they exercise a right of any power for sins are forgiueÌ„ not in their own name but in the name of the father son c. They aske the godhead giueth It is mans seruice but the munificence is froÌ„ a higher power So as the sum of all is answerable to the beginning mentioned in the Rubrick The minister doth absolue but not in any absolute power as of his own for to God doth but in that power which is commited vnto him namely ministeriall for so as the minister of God and interpreter of his will hee may well doe Ratio quinta That the holie scriptures are disgraced by it We cannot nor dare commend much lesse may wée subscribe to such a book which disgraceth the holie scriptures and therefore wee shall doe well to see into this accusation that if it be true wee may doe so more if false it may returne to the disgrace of the penman whither one or mo that thus complaine The proofs follow in order which are thus particularized 1. The name of the holie scriptures are giuen vnto the Apocrypha which are named parts of the old testament No more disgrace intended or done the Canonicall scriptures by our reverend fathers which drew the forme of the Communion booke then was either done or intended by those auncients who many hundred yeares agoe did giue that name to the book we call Apocriphall And sure we are neither of them haue disgraced the scriptures of the Hebrue Canon by this appellation as they and wee vnderstand it The reason wherefore they did call these Apocripha holie scriptures is threefold Tribus de causis maximè occasione argumè to vsu Iun. Contro lib. 1.5.4 Quòd cum Iudei in duotordines diuisi essent Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui alibi agentes vbiuis locorum c. Ibid. Ecclesia Christs an a prisca diuersum canâ—neÌ„ a ludais accepit c. Ibid. Grâ—acam scripturam ab eccle sits Iudaeorum hellenist arum auctam si resecuissit c. PublicuÌ„ autem offendere religio erat c. Ibid. QuamobreÌ„ isti libri vt traditi fuerant permanserunt Ibid. Horum libroruÌ„ argumentum de rebus sacris ac non profanis c. Ibid. that is to say namely because of the occasion 2. the argument 3. the vse The occasion was this because when the Iewes were diuided into 2. orders some vsing their hebrue tongue and abiding in Iewrie kept the hebrue text of
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
yeeres after Christ we cannot well expect many witnesses in this argument For by reason of the persecution many monuments are lost and men had small ioy or leisure to apply their thoughts for the Pen or both thoughts and Pen to writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb lib. 3. cap. 21. Hieron de scrip turis ecclesiast verb. Polycrat Phylosophicum habitum Enseb lib. 6. cap. 20. yet one and that on shall supply in steed of many others Eusebius in his third booke quoting Polycrates his Epistle to Victor writeth that Saint Iohn was wonte to beare a plate on his forehead such as the high Priest did vse This selfe same history is remembred by Saint Ierom in his Catalogue of Ecclesiasticall writers To bee briefe for answere to this exception of theirs Why not some ornament as well appropriated to Gods seruice at times as to the Minister some garment approptiat fitting him at all times for ordinarie attire distinct from others As that of Heraclas of Alexandria whose garment though it bee not set downe what it was yet scholasticall it was of some such fashion as the learned then did were As that also of Cyprian who being to be beheaded stripped himselfe of one of his garments Expoliaeit se birrho trade dit caruificibus Dalmaticam vero tradidet Diaconibus PoÌ„ tius Diacon in passion Cyprian So quis propter continentiam c. quasiper hoc habere se iustitiam credeus despicit eos qui cum reuerentia bi r his aluscoÌ„ munibus solitis vtuntura nathema sit Concil Gang. can 12. and gaue it to the executioner but his Dalmatish vesture he deliuered to the Deacons Both which were such attire as did belong to his Ecclesiasticall calling The first of these his birrhus the attire so called is mentioned in the Councell of Gangres where the Canon establishing the vse of it decreeth against all newfanglednesse to the contrarie The second of these the Dalmatish garment remembred in the Councels and other allegations before And if Christians newly conuerted from Paganisme did weare a kinde of short cloke not for anie holinesse in the garment but onely in token of their Christian profession to distinguish them from Gentiles and this they did by a priuate consent among themselues without warrant of Gods word for Gods word no where gaue them expresse commaundement so to doe wee see not but the like cause may preuaile with vs where Gods worde saieth no more for it nor against it then it did or doth for that conuerts attire speciallie being agreed vpon not by a priuate consent of one or two and so drawne on by example but ioyntly by authoritie of the Church and for such reasons as may well lead her thereunto If any shall say Conuerts did it to distinguish them from Gentiles our answere is so doe wee though not from the Gentile yet from among our sulues because of order to audide confusion of degrees For if there be reason to differ in generall from others because of a generall difference in the calling of a Christian so may there be and is reason to differ in speciall among our selues in the particular as we are of such and such a particular calling as a Citizen from a husbandman a Merchant from an Artificer which are ciuill distinctions so a teacher from a scholler a minister from the rest of the people which difference as he is a subiect may be called ciuill but as he is an Ecclesiasticall person in respect of his office may beare the name of an Ecclesiasticall difference If anie shall say Ye haue no warrant out of Gods word no more had those new conuerts to differ in attire from the Gentiles Nay more the word of God is so far from commannding so to doe that if themselues had pleased changing their opinions they might haue kept their Pagâ—n attire This is Saint Austin his iudgement Nibil sâ—â—â— ad 〈◊〉 am pertions ciâ—itatteâ— qâ—â—â— habita vel more viâ—oudi si noÌ„ est contra diuis no pracepta c. Vnde spsos phylolophos quaÌ„do Christiane suÌ„t non habitum vol coÌ„smendinem victus qua nithil impedit religio noâ—â— sed falsa dogmata muta re compellis August de ciustate Dei 19. cap. â—9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieroâ— ad Furiam B. Rhinan in Tuttuâ— pras de pallio Dicterio locuâ— apud Carthagi nenses A toga ad pallium Tert de pallio Insignia gereutium publica munera conferunt aliquid ad retimendam augendamque authoritateÌ„ sicatera noÌ„ desint quibus vera reuerentia his per so subsistis Bucerâ—â—â—â— a Laseo Truâ—â—y it nothing appertaineth to this Citty of God in what attire or manner of life any man follow the faith whereby we come to God so it be not against God his Comandemets Hence it is she comyelleth not the Philosophers themselues when they become Christians to change their habit or manner of diet which doth not hinder Religion but their false opinions But to goe forward in examining that course of those punie Christians and the comparison of our practise with them If any shall say as it hath béene oft said Yee are neuer a whit the holier nor any whit better now you weare any such raiment then when ye did not or then others that doe not A briefe reply is sufficient no more were those Conuerts any thing the holier after they changed their apparell If it be told vs which some vse for an obiection now a daies yee shall be deuided in so doing Our answere is that must be no let to vs more then it was to them For what more common by word at a Christian for being so attired then this An olde imposter because be imposed or put vpon himselfe such a garment slily insinuating withall that such a one was but an imposter or meere coosiner And among the Carthaginians when they mette with a lately professed Christian who in token of his Christian profession was attired as other Christians they had a flout at him for his cloke for such a kind of apparell it was which a new Conuert did weare But he did not respect no more should we such thredbare and ouerworne flouts We haue as sufficient meanes to comfort vs in our vniforme vestiment as any those times aforded young nonices for their habit which they altered But drawing to a conclusion this we may know In all our common or more speciall vse of any garment which Ministers put on there is none so appropriated to Gods seruice as made a cause of holinesse or part of Gods worship though some gull their weakelings and make them temporize with this forced forged imputation It was well said by Master Bucer in his Epistle The ensignes of men in publike office doe aduantage much intrease the authoritie of their lawfull power other things want not which of themselues deserue due reacrence Signes are signes and not the things themselues yet how much they auaile to
by them that take offence this we will say for farder satisfaction Be it that our church intend not Lowlinesse and humilitie in this place for the vertue which the Grecians call modestie but abiectnesse or basenesse of condition according to that which is sung in the Psalmes so base estate of his handmaide why may not we suffer the worde lowlinesse stand and distinguish it as Chitâ—eus doth humilitie rather then vpon so small cause to wound the credit of the translation and our reuerend aged translators 13. Should be cast away c. for should be reproued 2 Cor. 9.27 Head on septuages sunday In deed the lesser bibles so so translate as these â—orrectors of the coÌ„munion book giue direction But what reason that they herein should bee a squire for this then this for their translation Or what is it contrarie to the meaning of the holie Ghost if we kéep it as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.28 2. Cor. 13.5.6.7 2. Tim. 3.8 Titus 1.16 Ipse reprobui fiam Piscator Ne Deum pece tris suis ossenderet at que it a causam damnaÌ„ di sui praeberet Ibid. Suro wee are worde there in question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beareth so Rom. 1. hee gaue them â—ppe into a reprobate mindâ— 0779 0 2. Cor. 13. cap. 6.7 except yee bee reprobates wee are noâ— reprobates wee bee as reprobates Reprobates 2. Timothie 3.8 concerning the faith Titus r. ' to euery good work reprobate In all which places â—â—te render it no other then the lesser Bibles doe nor then it selfe signifieth so as they should rather keepe then change this translation Piscator writing vpon this place giueth it least I bee a reprobate and in his notes thus what then did hee feare least hee should bee damned No but this bee feared least by his sinnes hee should offend God and so bee condemned Thus farre Piscator with vs and for vs 14. Agar in Arabia bordreth against Ierusalem Gâ—lat 4.25 c. for answereth vnto Ierusalem that now is Read for part of the epistle the 4. Sunday in Lent Looke before part 1. cap. 8. pag 94.95 15. Christ was found in apparrel like a man c. for In shape like a man Philippians 2.7 These wordes are reade for the epistle on the sunday next before Easter All this while obserue wee that no other is brought to check our communion book but the lesser bibles which must it selfe be content to be iudged as well as the translation here challenged The Apostle had a little before vsed both these words Shape and likenesse and therefore the text varying the traslator thought good also to varie Now wee would for out better instruction gladlie learne what peruerting of the meaning of the holie Ghost this is to say Christ was found in apparrel like a man The fathers compare his manhood to a garment Ignatius saieth of Christ that hee was clothed with a bodie subiect to affections as weare Cyprian hath the like phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. ad Tral epist 2. Carnem induitur Cyprian de idolo vanit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deitatis Athan serm â—on Arris an Cum induit hominem Ambros Athanasius calleth the body which Christ did take vnto him a cloke such as a maÌ„ casts about him of the godhead Ambrose hath thus when he put on man he did not change the substance the reason why they so speake 1. because apparell neither ads to nor detracts from the body so neither is ought added to or detracted from the godhead 2. as apparel hath honour for the body so the manhood of Christ for the godhead 3. as a man is known by apparel so the godhead by the humanity 4. as that garmeÌ„t changeth for that body so the humanity not the godhead Vnto which allusion of the fathers the authors of this present translation might respect For they were learned did much eye what language was in vse afore their time that if safely they might retaine it they would as it seemeth here they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 7.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the word habit which in latin interpreteth the greek word sigufieth an habit or attire or kind of raiment 2 when it is said that fashioÌ„ or figure of this world passeth away Psal 102.26 what is it but an attire or garment which weareth euery day for so the prophet calieth it Psalme 102. and the author to the Hebrewes cap. 1.12 as a vesture shalt thou change them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1.12 Thridlie shape likenesse c. were words vsed immediatlie before and therefore this word comming next to remembrance vpon these considerations was accepted of without preiudice to the meaning of the holie Ghost for Christ his humanity was a garment and his aparell a garment and in them both he truly man 4. Though the word be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly is apparell Q. 83. q. 73. Author sub Ceril in Ioh. lib. â—1 Haimo c. Indumentum or a garment Yet saint Austine and the author vpoÌ„ saint John vnder Cyrils name Haimo Aquinas some of our owne writers by habit vnderstand apparell Which to say of Christ is no vntruth for hee wore apparell like a man as his vnseamed coat sheweth and where the word habit signifieth manie waies S. Austin aforenamed rendereth it apparrell as our Communion booke both By which name wee are to vnderstand that the word is not changed by taking the manhod Quo nomine â—portet intelligi non mutatum esse verbum susceptione hominis sicuti nec menbra veste induta mutantur Aug. Q. 83 Q. 73. Humana fragilitass assuÌ„ptor Illa susceptio no more theÌ„ the parts of our body by the raiment which wee put on And a little after So far forth as mens words may befitted for ineffable thinges least God the taker of mans frailtie bee thought changed it was chosen that this susception or taking should be called in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in latine habit Lastlie supposing none of all these answers might bee made let men presse what they will to their vttermost this testimonie of theirs fitteth not for that purpose wherefore it is produced namelie a peruerting of the meaning of the holy Ghost 16. The high priest entred the holy place with strong bloud c. for other bloud which is not his own Heb. 9.25 Read on wednesday before Easter At the first view of this quotation halfe an eye might see it was an escape in the print strong put for strange Wherfore recourse made to the late communion book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and finding it strange blood and not strong as the accusation pretendeth wee examined the former impressioÌ„s in the daies of our late renowned soueraign in neither greater nor lesse so manie as we light vpon can wee find any such thing as strong put for straÌ„ge Now that the word signifieth strange though wee
thereby intended to shame vs if wee would not turne vnto God Video Ahab regem marituÌ„ Iezabel reum idololatria sanguinis Nabothae veniam meruisse poenitentia nomine Tertul adners Marciou lib 4. and to incourage vs if wee did because Ahab found faueur at the Lords hand as appeareth in the historie and as Tertullian noteth it I see that Ahab the King Iezabels husband guilty of idolatrie the blood of Naboth by the name of repentance obteined pardon But the homilie though it propose this example and their is great vse to be made of it yet concludeth with the Niniuits and after their example for so it speaketh not his example exhorteth the people to turne vufainedly vnto God 4. In it the fact of Ambrose in excommunicating the Emperour is iustified This historie is in the title of the right vse of the Church where it is no farder iustified then all our writers to against the common aduersarie Looke the Bishoppe of winchester his most learned answer to the Iesuits apologie c. Iunins against Bellarmin B. Bilson p. 3. pag. 373. Iun. contro 3 lib. 5. artie 3. Danaeusad 3. coÌ„ tro c. 7. pag. 547. Lubber de pap Rom. lib 9. c. 6. D. Sutcliu ac poÌ„ tif lib 4 c 11 pag. 393 Sitales haberemus episcopos quales Ambres In vita D Ambros Erasmi Theodores lib 5.7 Sozomen lib. 7 c 24 DanÄ™us cap. 7. Lubbert Doctor Sutcliff and sundrie others who all commend the good Bishoppe that hee did not suddainely admit the Emperor to the Lords table after so great an outrage was committed Erasmus commends them both saying if there were more such Bishoppes of sincerity and courage there would be more Emperors and Kinges such as Theodosius Looke the historie more at large in Theodoret his fift booke chap. 17. and Sozomen Lib. 7. cap. 24. 5. In is Iudith is said to haue a dispensation from God to vse vanitie of apparrell to ouercome the vaine eies of Gods enimies In the homilie against excesse in apparel These are the words By what meanes was Holofernes deceiued but by the glittering shew of apperell which that holie woman did put on hir not as delighting in them but shee ware it of pure necessity by Gods dispensation vsing this vanity to ouercome c. Apparrell simplie of it selfe is not euill vnlesse the manner of it Iudithse vt adultero placeret ornauit quae tamen quia hoc religione non a more faciebat nemo eam adul teram iudica uit Ambrosâ—d virgin Iudith 10.4.2 Reg. 10.18 25.26 Dispensatione Des pio delo trucidantur oÌ„nes Pâ—llica ibid. Instinctu diuino viam tuadendi centauit Pellic. or the ende of it bee euill For if naturall beautie bee no fault how much lesse when it is graced with commendable attire fitting the person and hir estate Iudith saith Ambrose trimd her selfe to please an adulterer yet hir selfe no adulteresse because shee did it for religion and not for lust Yet vanitie of apparrell it is called for that shee vsually wore no such nor took delight therein That shee now vsed it to ouercome Gods eninne was no more vnlawfull in her then in Iehu who with a sleight tooke all Baals Priests and put them to the sword of which fact Conradus Pellican witnesseth thus much by a dispensation from God with a zealous craft they are all slaine In the first of Samuel Dauid before Achish dribbles vpon his beard scrabbled vpon the wal disfigureth himselfe as herein coÌ„trariwise Iudith did grace hir selfe Which fact of his P. Martyr though he make it no example to imitate but peculiar to him so he rather defends it then otherwise And Pellican vpon the same place By a diuine instinct hee attempted a way for to escape Pomeranus writeth thus The Saints when there is neede fall in to these counsels they seeke them not nor hold them to be followed Nor must we make lawes hereupon Sancts inciâ—uÌ„t vbi opus est in ista consilia noÌ„ quarunt nec po stea ducuÌ„t imitanda c. Pomeran Quia omnis coÌ„ trouersia non parum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pendet Pet. martyr in Iudic 4. This befell Dauid some other way it shal befal thee by Gods appointment if hee see it good c. In the 4. of the Iudges the historie of Iahel what she did to Sisera compared with the circum stances of Iudith what shee did to Holofernes will satisfie the exception here taken For whereas all such controuersies do not a little depend vpon the circumstance of persons considering that shee was a holie vertuous woman deuout in praier strenghthened by the hand of the Lord to preserue his truth and people we haue no reason to the contrarie but we may safely iudge that God himselfe did direct hir heart to this politick stratagem And if we make no doubt but she might take Holofernes head from his shoulders he being the enimie of God as he was Quadam mala male fiunt Quadam mala bene fiunt Optat. lib. 3. and she inabled by his spirit thereunto neither need we suspect these wordes that by Gods dispensation she put on such apparrel as was to the oppressors wanteÌ„ eie like the wedge of gold to Achans couetous eye For any default els herein or in any other circumstance it might be as some things that are good bee ill don so againe saith Optatus some thinges that are ill may be well done But well or ill lawfull or vnlawful in generall or particular this we may resolutely determin if any man shall hold it vnlawful and that in hir at that time yet no fault to say that God who was rich in mercie to grace and adorne hir with so many gifts of his holie spirit did gratiously dispence with some point of circumstance which is no common rule to bee practised by anie at all aduentures Thus much and no more is intended by the words in the homily 6. It affirmeth that pluralitie of wiues was by especial prerogatiue suffred to the fathers of the old testament that they might haue manie children because euerie of them hoped and begged oftentimes of God in heir prayers that the blessed seede might come and bee borne of his stoke and kindred A special prerogatiue c. that is howsoeuer then done yet noe warrant for our times though some haue so thought to doe the like and to this purpose the homilie addeth which thinges wee see plainely to bee forbidden vs by the law of God and are now repugnant to all publike honestie These and such like in Gods booke good people are not written that wee should or may doe the like following their examples or that wee ought to thinke that God did allow euery of these thinges in those men In all which coherence of this argument not a worde that deserueth other censures then all the religious learned of former times haue thought iustifiable whose iudgement in this question wee referre the reader to at