deceive God or man If he liue well thou hast what to follow if he liue prophanely doe what he teacheth but not what he doth As concerning the outward and visible ministrie both good and bad do baptise but inuisiblie he doth baptise by them whose iâ— iâ— both visible baptisme and invisible grace Iudâ—â— did baptise yet not he but Iesus Christ baptised with the holy Ghost Neither hiâ— calling nor message deserue dreproch though the man did A seale of wood may giue the stampe of Cesars image as well as a â—â—â—â—ed of gould The light of the some is not stained though his be 〈◊〉 reach to Baals draughthouse It is Saint Austins similitude against the Donatists A pardon is worth accepting of their parts who neede it though a sorrie fellow were the â—â—ellenger of such glad tidings When manâ—het is vpon the taiâ—â—â—â— man â—ueâ—â—oneth whither the husbandman where he sowes the seedâ—◠〈◊〉 a leprous hand like Naâ—â—an it contenteth so the séede be good the ground battle the time seasonable the heauens kindely with their first and latter raine What remission of sins is to be hoped for where the minister himselfe is wretched and impenitent Such men are to be lamented Si 〈…〉 plain intustot and Actioneâ—â— subsannans c 〈◊〉 dubâ—te 〈◊〉 calicemillius manuporresta ver a 〈◊〉 esses orporit sanguinis Christi pigworâ—â— Caluin antiders Concil Triden sos 7 â—an 11. yea more they deserue to be depriued and thrust out yet be the minister an eplâ—â—e inwardly to himselfe deuiding the holie action of the sacrament I cannot doubt saieth M. Caluin that the breade and cup reached vnto me by hâ—◠〈◊〉 are vnto not the true pledges of the â—odis and blood of Christ If not to be able to preach make a man a dumb dog the doubt is boâ—â— that ordinatioÌ„ may be good which setteth apart such one 's to the work of the ministrie This frame of words féeâ—â—eth to take many things for graâ—ted as that a man not able to preach is a dumb dog and that such a one his ordination is not good The first of which propositions needeth explication the second requireth farder proof theÌ„ onelie a bare affection In the first wee doubt what is meant by preaching secondlie who are these domb dogs By preaching meane they making a sermon vpon a text expounding of the wordes for their depentance and fence raising of the doctrin with their seueral vses ane due application to time person and place by instruction reproofe confutation and the like and al this done without books coâ—d by heart and vttered with an audible voyce in the eares of the congregation we easily confesse an inestimable benefit commeth to Gods Church thereby and men thus sufficiently able are worthie of speciall inâ—enragements for maintenance of learning 〈◊〉 religion but then are they a verie few that must beheld forable ministerâ— and belike because others not thus able to preach must be reputed no ministers which is vndoubtedlie a very dangerous and false consequent That some are so qualified able thus to preach is a singular blessing of God vpon both our famous vniuersities and his rich mercy which he hath vouchsafed vnto our church but that other are not therefor lawfull ministers Qui bene pronuÌ„tiare possunt quid autem proâ—untieÌ„t excogitare non possâ—â—t Quod si ah a lies sumant elo quen ter sapienter que coÌ„scriptum nemo riaque coÌ„meÌ„dent at que ad populuÌ„ profer ant sieam personam geruÌ„t noÌ„ improbe facions Sic enim quod vtile est â—ultâ— pradicatores 〈…〉 muâ—tâ— magâ—â—trâ—â—st 〈◊〉 verimagestri id ipsâ—um die anâ—â—â—â—ia et neÌ„ sunt in iis schismata Aug. de doct Christia lib. 4. c. 28. nor their ordination good who cannot doe somuch wee dare not so iudge For some there are as S. Austin well obserued in his time that can pronounce well or as wee english it are good churchmen but cannot so well inuent neither for matter nor wordes but if they take of others what is well penned as homilies or sermons pronounce theÌ„ to the people if they sustaine that person they do not amisse For so which is a profitable thing there are many preachers but not manie maisters if so be they speake all thinges of that one true maister Christ and that there be no schismes among them Where wee may note 1. the way to haue many preachers secondlie that they who take other mens labours to vse do a profitable worke 3. that they are not reckoned dumb dogs or vnpreaching ministers but preachers and publishers of the truth But let vs proceede on as wée began Some there are whose inuention serueth welinough vpon due meditation haue apt words at will and can accordingly fore their places quotations for euery necessary proofe which they do alledge yet their memory is weake for their hearts they cannot deliuer without book what they haue penned in writing These also must be put out of the number of ministers as not able to deliuer their message and threefore being not able to preach their ordination is not to be held for good But by these mens patience who so dispute we prefer other mens iudgements before such ouerhastie censures For Zepperus Bernard Textor though otherwise known disciplinarians giue their verdict otherwise Tyrâ—nibus aliquid sub imitie conceds potest et indulgeri vt vel adverbeÌ„l ma moriterediscaÌ„t veles chartale gant c. Zeppen Art habend concion lib. â— Breus memoria subsidnum in charta not at 〈◊〉 in libre repositum seâ—finum Bernar. Texter Pandect sacra â—omâ—toâ—â— Enâ—angelizare enim perpance 〈◊〉 rum est baptizare antem cuinslibet â—â—de sacerdotie figatur Chrisest in 1. Corinth 1. Nune quidem prasbyteris qui in habilteres some hoc momustradimus Ibid. To young diuines at the first somewhat may be fanourablie yeelded that either they con without booke or els to read their sermons out of their paper Bâ—â—nand Textor distinguisheth of preachers some are of a bad memory some of a good They of a bad memory may haue help from their notes in their paper booke as it lieth before them 3. others a gaine there are that can neither inuent nor dispose nor remember and therefore not able to preach in the sense here deliuered of preaching and yet were reckoned for ministers in the dayes of the Apostles For so auncient and late writers vnderstand that place in 1 Corinthians where Paul saieth he was sent not to baptise but to preach For saith Chrifostome preach a very few can but baptize euery one may that is a Priest or minister And then after recording how the custome of the Church in his dayes differed not from the Apostles times Now truely saith he wee giue this office to presbiters that are more â—nable Maiusest â—n an gelizare quam baptizare Non emnisqui baps tizat idoneut est euaÌ„gelizare Ambros in 1. Corinth 1. Perfecte baptizare etiam
such as are voluntarie professors of the faith but yet so to be esteemed because for Christ that is Christ was among them sought to be slaine Thirdly the scripture it selfe thus farre confirmeth the point in that the Prophet Ieremie is alleadged cap. 31. Rahel weeping for hir children Shaddowing thereby the Church of God mourning as a desolate widdow for those that she bare vnto God For so the verse following doth minister comfort Thus saith the Lord. Refraine thy voice from weeping and thine eyes from teares for thy worke shall be rewarded saith the Lord. As for that our Church calleth them Martyrs which seemeth to be some mens grieuance because Herods sonne was then slaine is no deniall of the name of Martyrs to the others the children of the faithfull in Bethlehem For if any were it was sufficient Voluntate actu vt S. Stephan voluntate non actu Iohannes Actu nō voluntate vt in nocentes Bernar serm de Inno Cutus vice suppleuit quod deerat voluntatis Ibid. and that some were the allegations before proue sufficiently So needlesse are some mens peremptories they send foorth to wound this truth like Herod his executioners to kill those little ones that so he might be sure to put Christ to death To conclude this point That difference of Martyrs our Church alloweth of Some are Martyrs in will and act that is both suffer and are willing to it so Saint Stephen was some in will ready co dye though happily they dye not so Iohn the Euangelist Some in act not in will that is they can but suffer and doe though they haue no will nor vnderstanding to know what they doe so did these infants in whom what was wanting to their will Christ gratiously supplied 2. It affirmeth that Faith and Repentance are required of infants that are to be Baptized And that they performe the same by their Suerties Two branches in this exception In paruulis qui baptizantur sunt qui negāt omnem actionē et operationem spiritus sancti Chem. de bapt Hic dico quod omnes dicunt aliena fide eorū qui offerūs eos paruulis succurri c. Luther de captiv Babylon Sicut verbum Dei potens est dum sonat etiā impis cor immutare quod non minus est surdum incapax quam vllus paruulus Ibid. The first of these against such as thinke God worketh not at all by his holy spirit in children baptized The Catechisme not meaning that they haue au actuall faith namely a féeling that they doe then beléeue for so they doe not that they liue yet they doe liue But they beléeue that is they haue the spirit of faith and repentance As for the second branch namely that they performe faith and repentance by their sureties is to be vnderstood of that present profession and promise then made whereby the God-children are bound as effectually in baptisme as if themselues were then presently able and did actually beléeue Luther disputing of this point Here I say as all else doe that children are succoured by the faith of others that offer them to Baptisme c. Againe afterwards As the word of God is mightie when it soundeth able to change euen the hart of a wicked man which is no lesse deafe and vncapable then any childe so by the prayer of the Church offring the childe in baptisme the little one is clenfed changed and renued by faith infused into it But for answere to the doubts herein looke the first part cap. 30. pag. 173. c. 3. That children Baptised haue all things necessarie vnto saluation and that they are vndoubtedly saued No more vntruth then that of the Homilie That infants being baptized and dying in their infancie are by his sacrifice washed from their sinnes brought to Gods fauour and made his children Homil. saluation of makind Perkins on the Creed pag 25. and inheritors of his kingdome of heauen homily of the saluation of mankind only by Christ c. No more vntruth then that which Master Perkins writeth That infants dying in their infancie and therefore wanting actuall faith which none can haue without knowledge of Gods will are no doubt saued by some other speciall working of the spirit vnknowne to vs. But an argument to prooue this Rubricke true may be thus briefly framed To whom the promise is made Act. 2.39 how God will be their God they are vndoubtedly saued But to our children baptised the promise is made Therefore our children baptised are vndoubtedly saued But hereof sée at large part 1. cap. 25. pag. 165. 166. 4. Vntruth That we haue a sure and certaine hope of euery one to be buried that he shall rise againe to euerlasting life We are not required by the booke of common praier to haue a sure and certaine hope of euery one to be buried because not of euery notorious impenitent malefactor cut off by law or a murtherer of himselse or dying excommunicate all which are buried but of euery one liuing dying in the fellowship of Christ his Church professing the same faith pertaking the same Sacraments of whom we hope the best but no farder nor otherwise then thorough Iesus Christ for in the buriall we professe that to be the bond of our hope If any minister be sure to the contrarie discretion may be vsed which we hold safest when it is with direction from the Bishop as in such cases of doubt the Booke well prescribeth Sée more part 2. cap. 1. 5. Vntruth That nothing is ordained by it to be reade in Gods seruice but the very pure word of God the holy Scriptures or that which is vndoubtedly grounded vpon the same No vntruth Because there are left out as the preface of the Booke sheweth many things whereof some be vntrue some vaine and superstitious in consideration whereof this sentence prefixed there followeth Nothing is ordained to be reade but c. And for any instance is giuen to the contrarie it is but their idle surmise 6. That in the course of reading appointed so much as possibly may be the reading of the holy Scripture is so set forth that all things shall be done in order without breaking of one peece from another It is no breaking of one peece from another to read chapter after Chapter as time shall serue the Minister or Church doth see good that so the whole Bible or the greatest part thereof may be read ouer once in the yeare But the preface calleth that breaking one peece from another when vncertaine stories legends Responds verses vaine repetitions commemorations and smodales come betweene so that commonly in the beginning of a booke to be read three or foure chapters were read and no more at all And therefore no vntruth in those words prefixed but in them that doe purposely misconstrue Ratio quarta That it containeth in it doubtfull matters 1. Doubt 1. It affirmeth that there are Archangels and that Michaell is
of the Prouerbs cap. 3. God skorneth with the skornefull which Saint Iames and Saint Peter following the Gréeke Pro. 3.34 render God resisteth the proud To skorne and to resist are as much contrarie for so they will néeds call it as to pray and to execute iudgement But they are not contrarie neither is this a peruerting of the meaning of the holy Ghost These spéeches procéede of ouermuch eagernesse of stomacke against discipline doctrine and translations which our Church proposeth as if there were cause inough to dislike eo nomine because she liketh and approueth it But for a more ample answere to this their obiection we referre the good Reader to the first part cap. 2. pag. 84. 86. 6. Though he suffered them to be euill intreated of Tyrants c. For he powreth contempt vpon Princes Psal 107.40 They are deceiued that thinke these wordes in the communion book are a peruerting of the meaning of the holie Ghost for that is stil the heade of the race whereunto these allegations make recourse Brentius and some others before and after him propose it in the same sense as the coÌ„munion book doth Dominus suoâ— c. multae acerba patiantura crudelibus tyraâ—nis quieos premuÌ„t seruitute paucs fiant Breâ—â— The Lord saieth Brentius vouchsafeth outwarde peace to his children yet so as they bee afterwardes aflicted and indure many bitter thinges at the handes of cruell tyrants who oppresse them with bondage that they become few c. As for the other wordes Hee powereth contempt vpon Princes though they are not expresly mentioned yet may well bee vnderstood by coherence of the rest 7. The rod of the vngodlie commeth not into the lâ—t of the righteous c. for the rod of the vngodlie shall not rest on the lot of the right teous Psalme 125.3 Cometh not for Resleth not that is commeth not to rest No great difference but agreeable to the hebrue whose manner of speech is to the like effect And it more then seemeth that the translators followed some copie which had * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for reading Beth for * Iabo pro Ianoas 〈◊〉 pro 〈◊〉 omissan Nun omitting the last letter But cheth which way soeuer the sense is agreeable to scripture and to this place For the rod of the vngodlie is in iudgement so commeth it not vpon the righteous the rod of the vngodlie is from God in iudgement so commeth it not vpon the righteous to harden and obdurate so commeth it not vpon the righteous for a farder condemnation so commeth it not vpon the righteous as a fertunner and tast of euerlasting torments so commeth it not vpon the righteous And therefore all this considered the translation may bee well indured 8. Yea I will pray against their wickednesse c. for within a while I will pray for their miseries Psalme 141.6 This translation hardly appeareth but to their discredit who haue serued it with a writ at this time For before it come to aunswer it may take exception at the lesser bibles which in this case are not to be iudges against it but to bee tried by the original as it selfe is The worde in this verie is rightly here wickednesse not miserio and so the smaller bibles though not here yet in Ierom. 44. translate it Ierem. 44 9. Haue ye forgotten the wickednesse of your fathers QuaecuÌ„que ma la feram ab us non exacerbabunt animum meum Tremel in Psalm 141.2 pâ—ter 2.7 and the wickednesse c. 5. times together in this english Secondlie Tremel rendereth it in their euils not of miserie which themselues indure but of wickednesse which they commit vexing his righteous soule as S. Peter speaketh Now let any man but of competent knowledge giue sentence whether this be to peruert the meaning of the holy Ghost seeing that hee who praies for euill mens mileries because they are in miserie well knoweth hee must pray against their wickednesse which is the cause of miseries yea euen a miserie it selfe 9. Israeli remembred c. for he that is God remembred Isa 63. Read on munday before Easter Here vpon supposall of a true information that Israell is put for God yet the aduenture wee thinke ouer bould to say it is a per uerting of the holy ghost For if is not hard to note as great a difference as this commeth to Ose 11. Ose 11.12 Iuda is faithfull with the saints so our lesser Bibles and Tremellius reades but others of another iudgement read Iuda is faithful with the holy one taking him for God not for his saints thus doth Quinquius Aben Ezra among the hebrues so doth Oecolompad some others of our late interpreters Shall they herevpoÌ„ that incline this way or that way condemne each other after the example here giuen as peruerters of the meaning of the holy ghost because some attribute it to God othere to the Saints vpon earth yet by asmuch reason may they as in this course which they vndertake Nay with farre more probabilitie Strange therefore wee may iustly deeme it so do wee that men wil dare thus bouldly staine these words so translated as wresting the right purpose of the holy Ghost Is it true indeede must it not bee Israel but God for Israel The person in that place after the manner of the Hebrues the third put indefinitely for some one Now whither God or Israel hereon depends the question Oecolompadius proposeth it both of God that hee brought the dayes of old to their remembrance of the people Vterque sensus verus eit Oecolompadius namely that Israel calleth to mind the wonders of old to their great shame and thereupon concludeth either way interpreted neither way erroneus How then commeth this peremtorie conclusion If wee say Israel remembred it is a peruerting of the meaning of the holie Ghost Would wee deale as strictly as wee haue these men for an ensample wee might vse our termes flat negatiue Recordaâ—us est Israel quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligendum est Sâ—epfius in Isatam Quod nonnullâ— ad Deum referunt c. videtur esse asperâ—usac nimis â—enootum Cal. and say it must not be God but Israell Theodoricus Snepfius in his coÌ„mentaries doth not onely so translate as our communion Booke in the place named hath but writeth this withall This word Israell is to be vnderstood in common not onely of the mercie but of the power of God Maister Caluin vpon the same place approueth not onely ours as it is but also vtterly mislikes them that wil needes haue God put for Israel holding it to be very harsh and wide If our home borne Criticks repine hereat let vs intreat that Maister Caluin and Snepfius his iudgement may ouerballance their preiudice if neither shall let a third no friend to the cause nor our religion Subauditur populus Israeliticus verbasuÌ„â— E saiaediceÌ„tissuo teÌ„ pore recordatuÌ„ suisse populum
THE SECOND AND LAST part of Reasons for Refusall of Subscription to the Booke of Common prayer vnder the hands of certaine Ministers of Deuon and Cornwall as they were exhibited by them to the right Reuerend Father in God WILLIAM COTTON Doctor of Diuinitie and Lord Bishop of Exceter As also an APPENDIX or Compendious Briefe of all other Exceptions taken by others against the Bookes of Communion Homilies and Ordination word for word as it came to the hands of an Honorable Personage VVith an ANSVVERE to both at seuerall times returned them in publike conference and in diuerse Sermons vpon occasion preached in the Cathedrall Church of Exceter by Thomas Hutton Bachiler of Diuinitie and Fellow of S. Iohns Colledge in Oxon. Fuerant hortamenta vt Deus Christus eius à populo in vnum conueniente pariter rogaretur Nullus erat primitus terror Nemo viderat virgam nemo custodiam Sola vt diximus fuerant hortamenta Optatus Lib. Tertio LONDON Printed by Iohn Windet for the Companie of Stationers 1606. To the most Reuerend father in God my very good Lord the Lord Arch bishop his Grace Primate and Metropolitan of all England MOst Reuerend in Christ my late trauiles in laboring other of my fellow brethren their godly peaceable quiet contentment in such doubts as their busie learning and too much paines hath vnnecessarily occasioned I began and withall at once thought to haue finished but since finding I haue but begun for somewhat remained and that somewhat much in their opinion whose opinions goe for articles of faith much or little such as it is I present vnto your Graces fauour May it stand with your good pleasure to take knowledge of my best affections how deepely indebted to God his Church the Kings most excellent Maiestie and your Honorable selfe for your speciall fauours done me in the prime of my studies after some few yeares spent in the Vniuersitie of Oxford I shall take it for no small comfort specially as the times now are wherein like the daies of Moses that blessed peace maker Act. 7.27 I am sure to receaue no small portion of griefe from them whose vnderstanding I labour to reconcile vnto our forme of publike praiers And were not that duetifull remembrance I haue of your auncient fauour sufficient cause as I must and doe professe it is farre more then any seruice of mine can thoroughly recompence yet your continuall long graue experience in this argument your Reuerend learned great paines heretofore in the daies of our Renowned late Queene both by preaching and writing as also in that late conference where our now dread soueraigne Lord King Iames royally to the admiration of all there present moderated the controuersies then proposed are effectuall motiues to imbolden me in the humble offer which I make of this present treatise Nor are all these the onely persuasiue though euery of them forcible inough but the eminencie of your place and highest prelacie whereunto you are now called farder exacteth of me submission of my writings because your greatest authoritie next after the Kings highnesse may in these Ecclesiasticall causes giue me best approbation VVherefore be intreated to vouchsafe your gracious acceptance of a few lines and whatsoeuer may be thought defectiue I hartily craue it may no way impeach that fuller defence with which our Church can make supplie to whose most sacred iudgement I wholy commend my selfe Now that God of power who hath so mercifully appointed the times and seasons in aduancing the throne of King Iames aboue the throne of Queene Elizabeth be blessed and praised of vs all this day and for euer So are mine and euery true harted subiect his vnfained thanks to Godward for roote and branch for our King Queene their roiall progenie with the high Court of Parliament graue Senators Reuerend Bishops Honorable Iudges our Worshipfull knights choisest Burgesses so lately so mightily so miraculously preserued to the euerlasting shame of all mischieuous traitors Nouemb. 5.1605 and to the incredible ioy of all them that truely feare God and the King More it is my thoughts conceaue in this point But remembring as I pray to God in heauen so I write to men on earth I stay my selfe for this time Humblie beseeching your Grace to pardon this my attempt and to interpret it as I vnfainedly intend it the earnest of greater in deede as the truth is of all possible thankfulnesses Your Graces in all duty Thomas Hutton To my fellow brethren the ministers of 〈…〉 Cornwall whose exceptions made against subscription follow farder to bee examined ACcording to my promise I proceed and send the rest of that answer which before was intended reuiew your grieuaÌ„ces with the seueral defence annexed It may be vpon examinatioÌ„ of what you reproue we maintaine if you spare a little time to keep repetitions with your selues and read that ouer which you did dislike you wil bee of another mind Second thoghts are better then the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consider what peril may come to the Church to your selues knowing that many of your congregation did not so much admire your paines as they now heartily lament to see theÌ„ soil bestowed in vncharitablie taxing Inuidiam facitis Macario qui sialiquid asperâ—fecit pro vnitate leue viders poterit dâ—â— vâ—â— pro dissentione c. Optat. lib. 2. what the wisdome and zeale of our godlie auncients haue faithfullie penned Drawe not blessed Macarius into enuie who if he haue done anie thing sharplie for preseruation of godlie vnitie Quiduis facerâ—debuisse potiâ—â—qâ—â—m ecclesiam schismate sciâ—dâ—â—e Diony Aleâ—ad Nâ—â—at apud Hieronan Cataelo it may seeme light to the harme which commeth by needlesse opposition Anie thing you should haue done as Dionysius Alexandrinus writeth to Nouatian rather then cause a rent in the Church remembring Manus dextra prasbyter Origen homil 7. in Iosuâ— though you bee taken for right hand and be called Presbiters and seeme to preach the word of God yet if you doe any thing against the discipline of the Church Si aliquid contra â—cclesiastscam disciplâ—nam ibid. In vno consensâ— ecclesia eâ—â— cidat dexteram suam c. or rule of the Gospell the Church with one consent must cut you off being their right hand and cast you from them VVhich seuere course some you know that fauour the discipline you stand for took in places where it preuaileth against others that were contrary minded Ducto Sutr in the â—alâ—e semblaÌ„r pag. 182. For wheÌ„ one Iohn Morellie disputed in a certaine treatise that the wordes Tell the Church belonged not to the consistorie his booke was burnt and the man excommunicate Two ministers at Geneua were deposed and banished for speaking against vsurie allowed in that estate and a third was glad to flie for speaking against vnleauened bread But fearing the allegation of these examples may distast your liking of that which I write my
conclusion shal be to you with the wordes of Saint Paul to his scholler Timothie and in the same manner I rpotest before the Lord that yee striue not about words 2. Tim. 2.14 which are good for nothing but to peruert the hearers he might vnder Apostolical correctioÌ„ be it spokeÌ„ haue said which peruert the readers VVherefore intreating your care diligence to bethink your selues better then you haue done I coÌ„mend you to God to the grace of our Lord Iesus Christ whose holy spirit be with vs all Amen To the Christian Reader NOtwithstanding that my weekelie and dailie vrgent occasions scarcelie aford mee any laisure to write much specially in this kind yet because of a former promise made as also somewhat I confesse was left vnanswered I haue renewed these paines for thy sake good Reader whom I intreat if thou bee not partiall and vnlearned to become an indifferent iudge of the answere once heretofore and now againe farder tendred Would thou didst knowe how painefull and chargeable a worke it hath beene vnto mee surely then might I hope it will proue thank worthie Howsoeuer thus farre I presume of thy charitable Christian affection whereunto thou art dailie called vpon by the operation of Gods spirit in the ministrie of his worde that I shall haue thy praiers to him for mee Other recompence I looke not for and lesse thy loue cannot yeeld mee Throughout the whole argument handled in this and the former booke I haue dealt with men of some learning and grauitie to whome peraduenture in manie respects thou maiest thinke me far inferior and J think the same But to the glorie of God be it spoken the truth of the cause I vndertake herein I well know I am nothing inferior Yea did I spare my appeale to the truth for anie thing I see they are compassed with like infirmities as my selfe and others So little cause haue they or others for them to boast of their learning zeale integrity and painefulnesse which is made their crest in the worlds blason of their commendable well doing Such popular applause I alway suspected holding S. Austin his choise best if anie must needes haue such applause Toleramus illased tremimus inter â—lâ—aâ— Aug. de verb dom sâ—rm 5. yet to feare and tremble when they haue it A danger which were the lesse if the vnitie of the Church and the saints were not iniuried thereby in prizing of one to the disgrace of manie others But to leaue this to the effects better or worse which may follow vpon it I am to remember thee of one thing had like to haue escaped my memory and so peraduenture thy knowledge namely whereas in the former part of our answer I set downe the Reasons for refusal of subscription al together and afterwardes in the handling did refer thee with this watchworde See their reasons c. J haue chosen as I thinke a better course to set them and their answer ioyntly together that in seeing one thou maiest see both holding it lesse comber some to the Printer and euery way more conuenient for thy selfe Some other things there are which I would giue thee notice of but considering thou hast much to read if thou read all and I pray that thou so doe it shall not bee amisse to abridge this preface And therefore requesting thee to turne ouer a new leafe see the chapters and their contents in the Page following The Contents of the Chapters in this Booke and in the APPENDIX which APPENDIX beginneth Pag 156. and so forward continneth to the end of this Booke OF Buriall chap. 1. Pag. 1. 2. 3. 167. Praiers dare not presume chap. 2. Pag 20. 21. 182. vnworthinesse in asking chap. 3. Pag 37. â— 183. Rubricks how vnderstood chap. 4. Free from all Aduersity chap. 5. The name PRIEST chap. 6. Christ this day to be borne chap. 7 Fall into no sinne chap 8. Kneeling at the Lords supper chap. 9. Priuate Communion chap. 10. Pag 65. 172. Confirmation chap. 11. Pag 79. Confession made by anyâ—t the Communion chap. 12. Pag 97. 204. Euerie Parishioner to communicate and receiue the sacraments chap. 13. Pag 100. Faith and Repentance in persons to be baptized cap. 14. Pag 104. 166 Two sacraments generally necessarie chap. 15. Pag 107. 172. The bodie and blood of Christ chap. 16. Pag 110. Matrimonie an excellent misterie chap. 17. Pag 112. From fornication and all other deadly sinne chap. 18. Pag 114. From suddaine death chap. 19. Pag 115. Often repetition Good Lord dâ—liâ—â—r â—s chap. 20. Pag 119. Three orders of Ministers chap. 21. Pag 126. 227. Receiue the holie Ghost chap. 22. Pag 127. 235. 236. Matrimonie how a sacrament chap. 23. Pag 146. Pluralitie of wiues chap. 24. Pag 149. 239. The Printer to the friendly Reader Hereafter in this booke Pag 156. followeth the APPENDIX or Compendious briefe which we cal An Answer to the additionals Wherfore we intreat thee good Reader to take euery Page after the 156. so forward to be to that purpose though we haue not set down that same title in these expresse termes nor now cannot wel the Booke being as it was already finished before wee did remember our selues hereof The APPENDIX or Additionals begin at Pag 156. Ratio I. NO reasonable sense as in these following 1 Ephes 5.13 what is manifest the same is light Read for Epist. on the third Sunday in Lent Pag 157. 2 Collect for Trinitie sunday In the power of the diuine maiestie to worshippe the vnitie 158. 3 Euery parishioner to communicate and to receiue the Sacraments Ibid and Pag 100. 4 Ephesians 3.15 God the father of all that is called in heauen Read for epist on 17. sunday after Trinitie 159. 5 Luke 1.36 this is the sixt moneth which was called barrâ—â— read for epist on Annunciation to Mary Ibid. 6 Psalme 5 8. or euer your pots be made hot 160. 7 Psalme 68.30 when the companie of speare-men c. Ibid. Ratio 2. Contradiction 1 COnfirmation no visible signe and yet a visible signe Pag. 79. 160. 161. 2 But two sacraments and yet Confirmation is made 〈◊〉 79.162 Ratio 3. Vntruth 1 INnocents called Gods witnesses 162.163.226 2 Faith and repentance in infants how 104.165 3 Children baptised haue althings necessary to saluation 166. 4 Sure certaine hope of euery one to be buried Pag 1. 167. 5 Nothing ordained to be read but the pure word of God 167. 6 Read without breaking of one piece from another Ibid. Ratio 4. Doubtfull maters 1 ARchangels and Michael for one 168.227 2 Baptisme meerely prinate 172. 3 Conditional baptisme Ibid. 4 2. sacraments onely as necessary 107.172 5 Prinate communion 65.173 6 Ceremonies apt to edification 173.190.190 7 Ministers Priests 173. and before chap. 6. 8 Prinate absolution 173. Ratio 5. Scriptures disgraced 175. 1 APocrypha called scriptures Ibid. 176. 2 Read on a holyday rather then Canonical 177. 3 Canonical left vnread 178. 4 Apocryphal read
oftener Ibid. 5 Genealogie of Christ not read Ibid. 6Vntruths in Apocrypha Ibid. Ratio 6. No dependance 179. 1 INnocents day the Collect Ibid. 2 3 Sunday after Easter the Collect Ibid. 3 Epiphany Ibid. 4 1 Sunday in Lent the Collect 181. 5 Collect on Trinity sunday Ibid. 6 Collect on sunday before Easter 182. 7 Collect on 15. sunday after Trinity Ibid. No presumption to aske any thing lawfull Ibid. Wee say wee dare not presume 21.22.183 Wee pray and yet say we dare not pray Ibid. Ceremonies vnlawfull 184. Humaine inuentions Ibid. Without warrant of Gods word 189. Of misticall signification 190. Defiled with superstition Ibid. 191. Scandalous Ibid. No necessary vse 192. Appropriated to Gods seruice Ibid. 193.194 Wee subscribe to Homilies we cannot tell what Pag. 199. Collects Epistles Gospels sauour of superstition 200.201 Of Lent and of fasting 202. Custome of open pennance 204. Confession of sinne at communion by any pag 97. 98. 204. Corrupt translations Leaning out 205. 1 Higgaiâ—â— Selâ—lâ— Ibid 206. 2 Conclusion of the 〈◊〉 Psal praise the Lord Ibid 3 Conclusion of the Lords praier 206. 4 brought thee out of the house of bondage 207. 5 Holy and beloued on the fist sunday after Epiph. Ibid Putting 10. VVhole verses to the Psalme 14.208 A whole verse in Psalme 15.209 Psalme 24.6 Ibid. Matthew 10.25 pag. 210. Ierem. 23.5 Ibid. Luke 19.42.211 Luke 24.36 Ibid. 2. Tim 4.5.212 Peruerting the meaning of the holy Ghost Psalme 17.4 pag. 212. 18. 26. pag. 213. 28. 28. pag. 241. 37.38 Ibid. 68.16.243.27 Ibd. 75.3.244 a. 76.5 Ibid. 93.1.244 b. 105.28.216.106.30 Ibid. 107.40 Ibid. 217.119.21.244 b. 119.122 Ibid. 125.3.217.141.6 Ibid. Isa 63.11.218 Matthew 27.9.219 Luke 1.28.220.48.221 1. Cor. 9.27.222 Gal. 4. â—5 223 Phil. 2.7 Ibid. Heb. 9.25.224 1. Pet. 3.20.225 Misapplication 225. Reuelat. 14.1 Ibid. 1. Pet. 3.17.227 Reuelat. 12.7 Book of Ordination Whither Stephen a Deacon as â—â—r 〈◊〉 Whither Stephen did preach 229 Whither Philippe did preach 230 Whither they did it by ordinary office 231 Whither Lords supper greater then baptisme 234 Whither it profer priuate prayer before publike 235 The Bishope his ordaining Priests Deacons Ibid. Receiue the holy Ghost 127.235 236 Homilies Apocrypha called scriptures 236. World not destroyed for 〈◊〉 slaughter Ibid. 237. After Ahabs example to turne to God Ibid. Ambrose commended for excommunicating he Emperor Ibid. Indith a despensation to we are vaine apparrell 238. Pâ—uraâ—itse of wiues 149. 239. 240 Concubin a lawfull wife how 240. Concubin an honest name Ibid. Sanctifie the flood Iordan 245. August 26. story of Bel and Dragon 246 Nouember 7 wisdome created 247. Nouember 18. Ecclesiasticus chapter 48. of Elias Ibid. second sunday after Epiphanie Rom. 12.11.248 Collect on S. Thomas day 249. Conuersion of Paul Taught al the world 250. Bartholomew day Collect men and weomen preachers 252. 19. sunday after Trinitie past repentance Ephes 4.19 Pag. 254. 25. sunday after Trinitie Collect good works may be â—â—warded 255. Aduantages taken by way of retortion against the communion Booke which was exhibited to the Parliament and would be obtruded by some vpon our Church 1 Doubtfull pag. 256. 257. 2 Disgracefull Ibid. 3Vntruths Ibid. 4 Misapplying scriptures 258. 5 Misinterpreting Ibid. 6 Contradiction Ibid. 7 Leauing out Ibid. 8 Putting in The Conclusion of all Faults escaped Entreat for enter â—8 crauers for caruers 35. any for and 39. â— â—â—7 we may for which may 44. a. humanity for summarily 54. a. paâ—â—ly for pertly â—â— b. eyes which for with 51. b. vp with for which 120. proue ceremony for proue their ceremony 58. full godlinesse for alâ— godlinesse â—9 know 〈◊〉 for know not Ibid. But for but 70. be for by 8â— 86. 97. 18â— â—91 now thâ—se for now are these 80. or impious for are 87. where for were 9â— preâ—tiâ—â—â—er for parishioner 100. Not for Note 101. he for we 120. deâ—â—ding for deriding 137. before so for before So 143. springeth 〈◊〉 taken for springeth and is taken 146. treat for mete 154. in Caluin for C. cum m. 156. now for â—aw 160. answer before part for answer part 172. 216. 236. do so more for do so no more 176. vseth of for vseth of it 177. diuersitie for aduersitie 181. or for our 184. not for Not 187. being for brings 188. if for If 189. of necessary for of no necessary vse 191. fantastically for fantasticals 192. saith the ministry for saith in the ministry 193. before this time in these hundred for Before this time in those hundred 194. arguments for garments 198. purâ—e for pâ—â— zel Ibid godile for godly 204. Doctor Eureux for D'eureux â—07 Doctor Ambrose for Diuus Ambrose 252. weare for we are 223. pen to some for pen to some 250. world Farder for world farder proueth 252. Cyphars misplaced 37. to 56. are twice numbred so is 144. so is 177. for 185. which so far as occasion in this table is offred we distinguish by a and b. 2â— 37. a and 37. b. c. Likewise chap. 14. put for cap. 15. pag 172. Other faults in printing wee pray thee pardon vs. Fare well The second and last part of the answere to the Reasons for refusall of Subscription Chap. 1. Of Buriall VVe may not Subscribe because we see not how it may agree with the Scripture to commit the body of a notorious wicked man dying without tokens of repentance to the earth in sure and certaine hope of resurrection to eternall life BEcause we sée not how exact and strict some are in their verdict they passe against what they imagine not what they can prooue blame-worthie we intreate them in the feare of the Lord as they shall answere in that great day of accounts for false witnes-bearing that they shew vs in what line leafe Page of the Communion Booke there is so much as one sillable of a wicked man of a notorious wicked man or impenitent person dying without tokens of Repentance For the persons of whom the Communion Booke speaketh are living or dead Liuing they are prayed for the dead God is praised for Liuing put in mind of Iesus Christ and of themselues Of Iesus Christ who is the resurrection and the life c. Of themselues their originall continuance fall and recouerie Originall from a vessell of much weakenesse and therefore themselues not much better Man that is borne of a woman Continuance short and sharpe Short a sembriefe of daies for he hath but a short time to liue Sharpe stored with paines and troubles for it is full of miseries The fall like a flower soone cut downe The recouery in Christ in whom they shall be made aliue For with their owne eies they shall see their Redeemer Wherefore the suruiuers at the graue in viewe of their owne estate by a present spectacle of mortalitie presented to their eye make their confession with a prayer and then after followeth a thankesgiuing The confession with a Prayer In the midst of life we be in death of whom
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
once doe not vsuallie fall vpon the church in one onely age But as S. Austin well noteth vpon Deut 29.20 27. The Lord his Ielousie shall smoke against that man and euery curse that is written in this booke shall light vpon him All saieth that good father cannot come to one man for he cannot die so often so many seuerall kindes of death as are set downe in that booke But all he said for anie Or els this word all may be taken for most as Rom 1. Because your faith is published throughout the whole world that is in all churches of the whole world An hiperbolicall or excessiue speech For the Apostle thereby meaneth most churches or verie many churches So in this petition here all aduersities that is most aduersities Sixtly Aduersitie may be taken here for what euer is aduerse and contrarie to soules health whither sinne or the punishment for sinne Sutable whereunto is that petition which our sauiour taught his disciples Deliuer vs from euil which Vrsinus interpreteth in these wordes vnder the name of euill some vnderstand the diuill some vnderstand sinne others vnderstand death But vnder this name are comprehended all euils of sinne and punishment whither they be present or to come So as in asking that God deliuer vs from euils we craue that he do send vs no euill but deliuer vs from all euils present to come both of sin and punishment c. Read the place in Vrsinus his Carechisme Seuenthly through thy protectioÌ„ may be free from al aduersities that is being taken into the trust and custodie of God and by his protection secure ouer sinne death the gates of hell and the whole kingdome of Sathan we may continue vnconquered Implying All it is free from is by his protection as he that is saide to teach All the schollers in a town not that All in the towne are taught but that all which are taught are of his teaching so not that the church is free from all but that all she may be free from may be by his protection as S. Austin interpreth that in 2. Tim 2.4 All men are saued not that all are saued but that all which are saued are saued by him Non quod nullus sit hominuÌ„ quem saluuâ— fiers velit sed quod nullus fiat nisi quem velit Aug. ad Lauren c. 103. Lastlie in the communion booke which themselues perued and offered to the parliament in a prayer that followeth after their prayer for the whole church are the like wordes Asswage and stay thy corrections and so at length by deliuering them from all their troubles Wee in our leiturgie say All aduersities which they call corrections and all troubles Graunt it good in theirs after their meaning then cannot it bee misconstrued in ours being to the same sense and purpose Now when so euident a truth in the manifold explanation sheweth it selfe they who haue had a hand in wounding the credit of our church about this prayer will in the end receiue condigne reproch and well worthie are they for their fond defamations raised against that which so manie waies cleareth it selfe in the vpright iudgement of the Godlie well aduised Cap. 6. Of the name Priest The worde Priest is often giuen to the minister of the worde and sacraments as the name of his office which is neuer found in the new testament giuen to any minister but to Christ And good reason it 〈◊〉 giuen the minister of the word as the name of his office in such sense as our church intendeth For so is it generally found in the new testament In the whole bible there is mentioned onely 2. sorts of Priests the one of Aron the other after Melchisedecke TWo sorts of Priests offering to God some visible externall present as sacrificeing vnto him wee read in the bible But if our word Priest being lished for that in the originall hebrue wee must knowe there are more theÌ„ onely two sorts of Priests For the original word in in Hebrue signifieth a principall honourable officer of chiefe noâ—â— whither in ecclesiasticall or eiuill occasions Cohen In which sence Pâ—â—â—phar because of his enmient place about Pharao hath the name Genes 41.45 whose daughter Ioseph maried So the sonnes of Dauid who might not burne incense are called 2. Sam. 8. So Iarah a chiefe prince about Dauid 2. Sam 20.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Châ—o 18.17 2. Sam. 8. 2. Sam. 20.26 And because Aaron his sons were to be of greater account then the Lenite this name of preheminence they distinctlie had from the rest In the Greek of the new testament there are two words both translated by this same word Priest signifying a sacerdotall office in sacrificing or els taken for an auncient and elder in which sence commonly it is the name of a minister of the gospell and so the word from Presbyteros and presbyter contracted and made short Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyter Priest The occasion intended may charge our language with penurie and want of words in that she is inforced to make one english word interpreter to them al and did we speak latine the plea we put in would be of more force but in our mother tongue which we vse it is not against vs nor our letturgie Aarons priesthood with the name together with all therest of the Ceremomes had their end by Christ which to renue were to deniâ— Christ Yet they so haue not their end by Christ but the ministers of the gospell succeede Aaron in teaching and praying for the people which dueties belonged to Aaron and die not with him The priest his lips should preserue knoweledge Malac. 2.7 and of him should the people aske counsell which verie course continueth in the ministers of the worde and sacraments So if ministers must bee Priests by their office it must needes be of the Popish sacrificing order which I hope none dare affirme So must ministers of the word be Priests by their office yet no néed they be of the Popish sacrificing order For they are Priests as the word is giuen them in the new testament that is auncients and elders And reason it is they should be so thought because of that originall whence our english word is deriued For it is not home borne but a stranger first a greek then latine now english And that very word which the holy ghost calleth vs by in that new testament is the grand-sire to this name priest Wherein our language if anie complaine of hir pouertie that shée is not copious as that griek is yet may reioyce in this hir dexteritie that she giueth the name in that very same characts the other doth To affirme a Priest and Priesthood doth derogate from Christ Iesus who hath put an end to Priest and Priesthood True it doth to meane a sacrificer of a carnall reall external propitiatorie sacrifice of the very body and blood of Christ vnder the formes of breade
wine vpon a materiall altar for the quick and dead Isay 61.6 1. Pet 2.5 Apoc. 5.10 Els in a borrowed speech by way of allusion to the legall rites it doth no way derogate For the holie ghost witnesseth accordingly as was prophesied by Esay we are a roial priesthood vnto God to offer vp spirituall sacrifices So is euerie godlie man and woman a Priest but this is nothing to the minister True also it is Euerie godlie man and woman is a Priest in the common receiued sence as the prophet speakes Isay 61. yee shal be named the Priests of the Lord yet from among them he will take out some more speciallie to bee Priests and Leuites Isay 61.6.66.21 that is such as in the ministerie of the Gospell should be distinguished both from the people and from themselues as were the Priest and Luites For though the people offer vp the calues of their lips and their bodies a liuing reasonable sacrifice yet in two respects els for distinction sake the minister may haue that name rather then the people First because they offer vp for themselues distinctly a part but he in publicke by vertue of his office both for himselfe and for them in the name of the congregation standing vp before the Lord and offering their prayers in that onely attonement Christ Iesus they in the meane while accompanying him with sighs and grones sealing vp euery petition with a still silent but effectuall Amen Secondly he ministreth in holie things the word and sacraments which ministration Saint Paul calleth by the name of one imploied in a sacred businesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15.16 Pastores quo sensu sacerdotes dicantur Feguernek Crisost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopi prasbyters propriè appellaÌ„tur sacerdotes Aug de ciuit dei lib. 20 cap 10 vetustissima coÌ„ suetudo fuit in ecclesia christiana vt ministrâ— vocareÌ„sur sacerdotes Neque egomultum moror nomina modo de rebus conueniat Zanch. deredeÌ„p lib. 1 c. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kirck Church for the word is a sacrificing knife in the hand of his minister by which our flesh is killed and offered vp a â—â—ring sacrifice vnto God Where Peguer nekinus in his promtuarie vpoÌ„ Marlorat saieth in the title of the pastor In which sense Pastors are called sacrificers or ministring in holie things And it may be thought S. Chrisost so meant intituling six books by that name Hierosune S. Austin writing that Bishops and Priests are now properlie called sacerdotall Priests Zanchius saieth in the 4. commaundement It was a most auncient custome in the church of christ that the ministers of the word sacrameÌ„ts should be called sacerdotall Priests because ministers of sacred things Nor doe I much contend about names so we did agrece in the thinges themselues To giue this new name to the ministers of the Gospel is to crosse reiect the wisdome of God who hath giueÌ„ so many fit names to his in his word It is no new name but the old and the verie same which the worde of God giueth them For it is Priest whose name is presbuteros and so translated into our tongue as other words Bible Euangilest Baptisme Church and the like which retaine the foot-print of their originall And could wee redeeme the wrong it hath receiued in being put to interpret the office of a popish sacrificer our labour should be imployed herein but we are not to coÌ„maund words As for other naturall english Elder auncieÌ„t senâ—or whereof some are no more english theÌ„ this the reason why we vse them not is because they are made triuial and common in other trifling pelting and prophane occasions So as what in regarde thereof as also for 〈◊〉 riuation whence this worde is taken and the allusion it hath by way of similitude to them in the law as we generallie among vs receiue it in our church not to be misliked nor so contentiously to be imrupned more then that word Sunday among the beatheÌ„ which name we retaine vnderstanding not that Sun in the firmameÌ„t though Pagans do but our Lord the sun of righteousnesse to whose honour wee obserue it LinguaÌ„ teneat mentem corrigat August And therefore as S. Austin in another case about the worde free will Let him retainethe worde and correct his minde If any be popishlie affected it is not the worde but their iudgement that needeth reformation Chap. 7. Almightie God which hast giuen vs thine onely begotten Sonne and this day to be borne of a pure Virgin And by a rubricke The Minister must â—e these words seuen daies following affirming that in euery of these seuen daies Christ was borne This is against the plaine manifest truth of the Scripture For Christ had his naturall birth in one onely day THis Collect readâ—â—â— Christnâ—â—â— day is here onely named but through the â—â—des thereof another in the time of the Commuâ—â—ion appointed for the same purpose a third for Innocents say a faineth for Whitsunday all wounded atâ—â—â—â—â—â—ith the flourish of a pen so as how euer â—â—arily some make shew to mislike but this one they doe what lyeth in them condemne the vse of the rest For they all aime aâ— one marke on Christmas day and the Sunday sorts wing there are two Collects â—â—ther of them so one purpose Among the Epistles and Gospels this Almighty God which hast giuen vs thy onely begotten Sonne to take our nature vpon him and this day to be borne of a pure Virgin graunt that we being regenerabe and made thy Children by adoption may dayly be â—â—â—ued by thy holy spirit c. Againe at the Communion proper prefaces vpon Christmas day and scuen daies after Because thou didst giue Iesus Christ thy only Son to be born as this day for vs who by the operation of the holy Ghost was made very man of the substance of the Virgin c. On Innocents day thus Almightie God whose praise this day the young Innocents thy witnesses c On the Purification of the Virgin Almightie c. As thy onely begotten Sonne was this day presented in the Temple in the substance of our flesh On Whitsunday and seuen daies after the Collects are two One thus God which as vpon this day bast taught the harts of thy faithfull c. Againe in the preface through Iesus Christ our Lord according to whose most true promise the holy Ghost came downe this day from headen with a sudden great sound c. Where that on Whitsunday interpreteth what is meant not precisely determining the very day whereon Christ was borne solemnized by the Innocents presented in the Temple sent forth his holy spirits for that neither the Church proposeth nor if she did can she so well determine but about some such time of the yeare and therefore in one of the Prefaces it is God which as vpon this day And that in common English is much about that time Now that a thing done one day many
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
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
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
abud peccare sine vlloco setentia morsu Muscul Conscientia stupida insensata Ibid. AEgrè sperari potest poenitenti am aliquando locum in eiusâ— modi peccatore inuenturam Ibid. that man hath done repenting The Apostle saieth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men without feeling but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as some copies had which the vulgar latin and the Syriack follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of hope for euer repenting and sorrowing truly for their sinnes because of the hardnesse of heart which is impenitencie or as Saint Paul hath a heart that cannot repent where he coupleth hardnesse of heart withall as if past repentance then past feeling and if past feeling then pastrepentance And Musculus vpon this 4. to the Ephes It is one thing to sinne with feeling and griefe of conscience another thing to sinne without remorse and griefe or feeling where is a feeling and sorrow for sin there is some place for repentance but where the conscience is become stupid dull and blockish that albeit sinne bee committed there is no compunction nor pricking in the heart there it can hardly bee euer hoped that repentance will finde place in such a sinner This therefore past repentance here signifieth not as if sometimes such a sinner did euer truely and vnfeinedlie before repent more thou that hee had anie true feeling and sorrowe of heart for sinne but this it implyeth that such a one yeeldeth small hope of euer comming to a true feeling and repentance of his life past because his heart is hardned and cannot repent or as the Apostle in another place termeth it hee hath a cauterized and seared conscience On the 25. sunday after Trinitie stir vp wee beseech the O Lord the will of thy faithfull people that they plenteously bringing forth the fruites of good works may of thee be plenteouslie rewarded through lesus Christ our Lord. Here a rewarde is asked in recompence of good workes A reward is promised and therefore may be craued not of merit but of mercy Pro. 19.17 Retributionem dates 2. Cor. 9.6 Quisquis semen tem facit hac spe facere comprobatur vt plâ—ra acciptat quaÌ„ sulcis commendat Marlor Ibid. Neque enim tantum in Caelo remuner atur Deus beneficentiam fidelium sed ettam in hâ—â—â—â—do Ibid. Quâ— nullius indigens est Deut in seassumit be naâ— operationes nostras ad boc vt prastet nobis retrib utionem bonorumsuorum operum Ireâ— lib. 4. c. 34. Deus coronat dona sua in nobis August Debitcrem se fecis non accipioudâ— sed promittendo NoÌ„ es dic redde quod accepicti sed redde quod promisittâ— Aug For hee that hath mercy vpon the poore lendeth vnto the Lord and the Lord will recompence him that which he hath giuen Prouerbes 19 Accordingly hereunto is that 2. Corinth 9. hee that soweth sparingly shall reape sparingly and hee that soweth liberallie shall reape liberally It is euery mans case Sarcerius noteth in Marlorat that whosoeuer soweth seede he doth it in this hope to receiue more then hee commendeth vnto the furrowes Anon after This haruest must bee expounded of the spirituall rewarde of eternall life as well as of earthly blessings For God doth not onely in heauen rewarde the liberalitie of the faithfull but also in this worlde For godlinesse hath the promises of this life and of the life to come So as being the Lord his will that they which sow plentifullie should reape plenteously wee may well pray that the Lord will make good this gratious promise And therefore no matter of iust dislike God who wanteth nothing of ours saieth Ireneus takes vpon him our good working and al to make good vnto vs the retribution of his owne workes And God saieth Austin hath made himselfe a debter not in taking but in promising Say not to God Giue what thou hast receiued but returne what thou hast promised Farder wee are not to wade at this present All wee find wee haue set downe truely as the copies were sent vnto vs. Now in lieu of their methodicall exceptions to be seene before wée present vnto thee good Reader a briefe drawne out of their communion booke which they would obtrude vpon our Church and in their owne teemes propose it after their example Wee cannot subscribe vnto their booke of Common prayer not onely hecause it is not authorized nor hath giuen vs anie good proofe what acceptance it may deserue but were it in place authorized euen for these causes wee cannot subscribe viz. because there are in it mauie thinges doubtfull disgraceful vntruths misappliing leauing out putting in c. Of all which onelie a tast for wee desire to bee short Doubtfull First their interpretation they make of Christs descending into hel namely to be his suffrings in his bodie hel torments vpon the crosse This wee doubt whither be the proper and true meaning of the words in the Creed 2. Obedience to the Magistrate For in the same confession they say we must render to that ciuil Magistrate honor obedience in all thinges which are agreable to the word of god Soe as if any be disposed to wrangle and say This or that I am required to do is not agreable to the word of God there shall followe no obedience Whereas learned godly wise Diuines would stile it thus In all things not repugnant to the word of God Besides they would adde this wholsome instruction in such things as are repugnant the magistrate must be so honoured and obeied as that wée submit our selues in all dutifulnesse to the penaltie inioyned 3 These platformers imagin their owne deuises to bee the onely ordinance of Christ and all other formes of gouernment of the Church to be the wisdoine of man couertly seeme to exclude all els that are otherwise affected from the kingdome of heauen where they say in the end of their confession Then wee which haue forsaken all mens wisdome to cleaue vnto Christ shall heare that ioyfull saying Come yee blessed of my father c. 4 These men doe mislike in vs to say Haue mercy on all men yet in their prayer for the whole estate they pray not onely for the faithfull alreadie but also for such as haue beene helde captiue in darknesse and ignorance Nowe faithfull and not faithful are contradictorie conse quently we doubt whither they haue such cause to reprehend our praiers as they see me to pretend 5. In their order of Baptisme they haue these words The Sacraments are not or dained of God to be vsed but in places of the publike congregation necessarily annexed to the preaching of the word as seales of the same Where occasion of doubt is giuen vs that they meane no preaching is effectuall where Sacraments are not so administred and in effect argue No Baptisme nor Supper without a Sermon 6. In their administration of the Lord his supper they say Our Lord requireth none other worthinesse on our part but that
liberties that in such rites and ceremonies shee must signifie iust nothing 3. whereas all our actioÌ„s euen they that are ciuill signifie somewhat how much rather such as are ecclesiasticall in the publike seruice of God to his glorie 4. The Apostle vseth this libertie when hee taught the Corinth in time of prayer the men to bee vncouered the women couered in remembrance of their duetie fifthly the significations of these thinges bring to our minde what becometh vs that are ministers and others which are not to think more reuerently of our calling c. And where it pleaseth some farder to vrge Our ceremonies haue beene defiled with superstition In this case wee answere with the learned It is a bard taske and a point not easily proued That the impietie of Poperie is such that whatsoeuer it toucheth is so vtterly polluted Tantam Papatus impietatem vt quicquid atting it prorsus reddat contaminatum que bonis piis sancto vsui concedi non possit Ibid. as the godly the Saints may in no case vse it to holy purposes For then neither may we vse glasse windowes nor Church Pew Cup Challice Patien Cushion Granâ—st one Aliquid esse notaÌ„ antichrists in nulla re inest In hoc enim mul lares condita suÌ„t a deo sed peÌ„â— det totuÌ„ à coÌ„sen su in Antichristianismâ—â— eius professioneÌ„ Quo consensis quaque professione commutatis in coÌ„sensum c. Bucer Iohn a Lasco Nihil potest in rebus ipsis harere nota Antichristianismi Ibid. Distributionem panis vint sacrificulis damonibus celebrarunt Ibid. Preceptum est vt decorum seruetur Ibid. nor ground either in Church or Churchyeard To be a note of Antichristianism is in no manner of thing saith one for to this end nothing is created of God but wholie dependeth vpon our consent to Antichristianisme and the profession thereof VVhich consent and profession being changed into a consent and profession of true christian religion there connot anie note of Antichristianisme cleaue vnto the thinges themselues The bread and wine which Pagans offred to Diuels as Iustin Martyr and Tertullian remember were no hinderance why we should not vse the like ceremonie For which as the commaundement is expresse so is it thus far in generall that al thinges be done for comelinesse preseruation of order c. Where it is farder obiected They are scandalous They mistake that call that scandalous which grieueth some one or other For then wee shall neuer haue done Marke wee who and how manie are offended and vpon what ground who hath taught them so If the minister bee the partie that taught them and then afterwardes he complaine that such and such in his parish will take offence he must thanke himselfe and he shall do well to vnteach them it but a great deale better if hee had neuer so taught them Againe a man thus weakelie disposed though otherwise well giuen must hold other mens iudgement comparable to his own they being as well affected to the gospel as himselfe and those manie who take offence as deeply on the other side and let him thinke it more conuenient for so it is in al reason that a few should yeeld to a greater part as namely one to a thousand rather then a thousand to one specially where the thing commaunded hath authoritie for it and is not simplie euill in it owne nature but indifferent as the Surplice c. For in thinges indifferent none denie but authoritie may commaund where the word soundly taught remoueth all other doubtes and scruples that may arise Of necessarie vse If they meane vnto saluation we easily graunt what they say but els necessarie wee hold them for order and preseruation of peace in token of our godlie obedience and of great vse as the times now are to meete with two sorts of men The one such as their pouertie permits them not to haue fit and decent attire so bare and low they are driuen how we enquire not but God knoweth and the world may lee with griefe The other are some fantastically who as they bring in fashions or take them from the vanitie of an vnsetled humor are as changeable in colours cuts iags and the like as other fondlings so that if they might haue their owne will they sticke not to bring into the house of God new tangied attire at times of diuine seruice and the publike administration of holy dueties A sinne wee are not the first haue felt but aske our fathers and they may tell vs how some offended herein as Sisinius the Nouatian and Eustathius of Sebastia in Armenia which examples if we had not to learne wisdome by Socrat. lib. 6. c 22. ld lib. 2. c 42. yet God hath not so disfurnished vs of vnderstanding but that our Church doth and may duelie prouide against all these inconueniences not onely reforming disorders in this kinde but also prescribing a conformitie of vniforme attire for coulour forme and vse verie meete and decent Appropriated to Gods seruice This with some is a matter of grieuance But no otherwise appropriated to Gods seruice then aforetime in those dayes when they were vsed onely for distinction of the minister from the people and for grace and reuerence to the diuine seruice then in hand Wee well knowe how our aduersaries haue exceeded that way so as wee cannot see fruite for leaues but yet this wee must confesse in asmuch as they did not rise to this excesse all on the suddaine but step after steppe yea many ages helping thereunto wee take it wee may safely haue an eye to those times wherein as they were fardest so they were freest from superstition Therefore not to speak of the last 300. yeres wherein Bonauenture Innocentius much busie themselues for iustifying the multitude of their superstitious garmeÌ„ts nor of a hundred yeares before when Rupertus wrote his book of diuine duties Rupert de diui n officiâ— liber est qui sine bâ— nore titulâ— iacuit annis sâ—rè 400. Bellar. de Euchar. lib. 3. cap. 11. Concil Bragaren 1. can 27. Concil Toles 4. can 39. Concil Cartha 4. can 41. Quae sunt rogo inimicitia contra Deum si in nicam habuero mundiorem Si episcopus presbyter di aconus reliquus ordo ecclesiaflicus in ada ministratione 07 sacramentorum candida vestâ— pracesserint Hieron lib. 1. ad uers Pelag. c. 9. Religio 0725 diuina alterum habet habitum in ministerio alteruÌ„ in vsu vetaque communi Idem in Ezech. c. 44 AppreheÌ„sa auuÌ„ culs manu hanc inquit tunicam qua vtebar in ministerio Christi mitte dilectissimâ— mihi at ate patri fratri collegiâ— Hieron ad Helioder knowing Bellar. his censure of it that howeuer thought written so long agoe yet but late found out and as a booke of no great account hath lyen almost 400. yeares without honour or title giuen it nor purpose we to stay vpon 300. yeares
auncienter when it seemeth Rabanus Maurus writ vpon this argument These last 1000. yeares wee will cut off and looke to the times before Which if we doe it appeareth when they were much more sparing they yet had some one garment or other distinct from others which they vsed onely in publike offices of the Church Witnesse the councell of Brage and before it the councell of Toledo and before them both the councell of Carthage in the daies of Saint Austin Of which time Saint Hierom for he was not much elder then that reuerend Austin writeth that some garmeÌ„ts were distinctly appropriated to Ecclesiastical and publike vse Which may be seene in his first book against Pelag. who cauilled at such attire as contrarie to Gods word What offence saith that good Father is it if a Bishop Presbyter and Deacon and the rest of that Ecclesiasticall order goe before in a white garment at the administration of the Sacraments Which if any shall thinke that other Christians not Clergiemen did weare his wordes vpon Ezech cap. 44. manifest the contrarie Diuine Religion hath another atttire in the ministerie and another in a common vse and life This himselfe proued in his owne practise For one Nepotian a Presbiter dying left him a garment which hee vsed as hee saieth the ministrie of Christ The historie is this Nepotian taking his Vnckle by the hand this coate or garment quoth hee which I did vse in the ministrie of Christ send to my wel beloued my Father for age c. meaning Ierom by that appellation Where it seemeth no vsuall and ordinary attire but some choise and speciall one for hee intends it as a pledge of his last loue and kindenesse which hee did bequeath vnto him secondly we may note it was such a one as he did not continually weare but at times in publike duties of his calling for hee was a Presbiter and in the ministrie of Christ he did vse it But proceede wee on forwarde much about this time in the Greeke Church some vniforme attire was also receiued among the Clergie as Chrisosotome remembreth in diuers places In his homilies to the people of Antioch Hac vestra dig nitas est hac ouâ— nis corona non vt albam splendentem tu nicam circumeatis amicti Chrisost homil 60. ad populum Anticchen Haec est dignitas vestra haec stabilitas haec corona noÌ„ quia tunicam induts caÌ„didissimaÌ„ per ecclesiam ambu latis ld homil 83. in Math. Trecenti circiter anni c. Auctor quaestioÌ„ vet nous Testam c. 44. Quod mulier non sit creata ad imaginem Dei Qq. 21. quod Melchisedech foerit spiri tus sâ—nctus Q. 1091 quod Ada non habuerit spirituns sactuÌ„ Quast 123. Idolatria ad misit per quod peccauerat in Deum c. Q. 8â— His in vrbe Roma Q. 115. Quasi non bâ—diè Diacons Dalâ—â— a â—icis induantur sucut Episceps Id. cap 46. Vtea cirâ—â—â—â—amictus ministerium sacri baptismatis adimpleret Tri partâ—â— histor lib. 5. cap. 35. and in his homilies vpon S. 0725 Mat. For blaming the priests or Ministers for their negligence not caring who receiued or how but admitted all to the Lord his Table without difference This is your dignity crowne c. and not to goe about in your goodly white shining garments c. Againe in his Homilies vpon Saint Mathew to the like purpose in words not much differing This is your dignitie this your constancie this your crowne and not because you walke vp and downe in the Chruch in your white coate or garment About some 300. yeares after Christ for it séemeth to be no more by the Author of the questions vpon the olde and new Testament cap. 44. for after the birth of Christ about some 300. yeares were runne out then is witnessed that a distinction of ecclesiasticall garments from others in the publike seruice was in vse That authour we call him and not Saint Austin both because of the times wherein he liued was somewhat auncienter as appeareth before because but 300. yeares after Christ as also because of diuers opinions not soundly deliuered as quest 21. that the woman was not created after the image of God that Adam sinned the sinne of Idolatrie quest 83. that Melchisedech was the holy Ghost quest 1091. and that Adam had not the holy spirit quest 123. c. yet notwithstanding these dangerous pointes handled contrary to Scripture and Saint Austin Beside another prose there is because the Author of this booke quest 115. liued at Rome so did not Saint Austine yet we say notwithstanding all this he may be credited in a matter of fact as to say what was donne for therefore we alleadge him namelie that Bishops and Deacons in his time did weare Dalmatish garmentes that is a kinde of ecclesiasticall attire before this time In these hundred yeares wherein the Church had breathing after her sore long wasting persecution we haue farder proofe in the daies of Constantine who good Emperor gaue a distinct holie garment to Macarius to weare in administring Baptisme and Theodoret recording the same reports an example of a Stage-player who for bringing this baptizing garment vppon a Stage to daunce in it fell sodainly downe and dyed Qua indutus quidam canta torscenicus inter saltandum collapsus interist c. Theodor lib. 2. cap. 27. Eusebius in his Ecclesiasticall storie the tenth booke and fourth Chapter chronicling the great ioy which was among Christians in good Constantin his raigne pauseth his stile in the gratulatorie triumphes which were made at the solemnizing the dedication of a Church built in Tyre of Phoenicia where a man of good account prepared a graue godly exhortation in the presence of Paulinus that holy and reuerend Bishoppe with a many other Ecclesiasticall persons then assembled in their ornamentes and sacred attire reaching downe to their feete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb lib. 10. cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It may bee no such store of proofes can be yeelded for the times within the 300. yeeres after Christ And no meruasle good Christians they had no open Churches but secret places to serue God in well content if they might haue then but foode and raiment with the small libertie of the Gospell which they inioyed no otherwise then as a man that eates stolne bread Yet so farre as the Records of that time may deserue credit so wee finde that 60. yeeres before the dayes of Constantin a peculiar vestiment was appointed for celebrating the oCmmunion Singulari vesti tu queâ—â— sacra tum dixerunt indui licuit sa cerdotibus in Eucharistia Centur. 3. cap. 6. pag. 146. This decree the Protestants of Meidenburg in their Centuries referre to the times of Stephen Bishop of Rome who afterwardes as did many else his Predecessors and Successors for it was in those best times layed downe his life for the testimony of the Lord Iesus Higher then 200.