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
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
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
he doth by his example iustifie the one then giueth he approbation to the other Which zealous affection he beareth the Philippians when he prayeth God that they may be found pure and without offence vntill the day of Christ To be without offence is to be blamelesse both in doctrine and manners The integritie of both which answereth in effect to the petition of our church That wee fal into no sin So the Apostle beggeth for the Thessalonians that the verie God of peace sanctifie them throughout Tune purus est integer homo sinâ—hil men te cogitat nihil corde appetit nihil de corpore exequitur nisi quod probatur deo Cal. 1 Thes 5.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iud 24 and that their whole spirite and soule and body may be kept blamelesse Then is one a pure and intire man if he thinke nothing in his minde desire nothing in his heart execute nothing in the bodie but what is allowed of God All this Saint Paul prayeth for which is asmuch as if he had prayed they might fall into no sinne Finally Saint Iude in his epistle commendeth the Saintes vnto God who is able to kéepe them from falling whereof to little purpose he should put them in minde but that therein he comprehendeth the Lord his louing sauour that as he is able so he doth it also A truth verified both in head and members For he hath giuen his Angels charge to carrie them in their hands that they dash not their foot against a stone Where fore gathering al these scattered branches to their roote Deus nonuult nobis in hac vita praestare liberationem à peccatis perfectam tamen vult nos cam optare nosque singulis momentis petere vt omnino a peccatis libere utur Vrsin Catec part 3 pag 864. warrant in scripture we find sufficient for renuing the vse of this prayer That we fall into no sin whither we looke to the place whence it is taken or to other collects in the booke that expound the meaning or to the godlie practise of learned men in other countries or to the grace of speach it selfe or to our sauiours example or to apostolicall presidents as before at large hath beene shewed The conclusion therefore we make in the verie wordes which Vrsinus vseth God will not in this life giue vs perfit deliuerance from al sinnes yet will he haue vs to pray for it and beg of God euerie moment to be throughlie and fullie deliuered from all sinnes Chap 9. Of kneeling at the Sacrament of the Lords supper The people are commaunded to receiue the sacrament kneeling and the minister so to minister it vnto them yet is himselfe coÌ„mauÌ„ded to stand This is dangerous THe words in the rubricke are these Then shall the minister receiue the coÌ„munion in both kinds himselfe and next deliuer it to other ministers if anie be there present that they may helpe the chiefe minister after to the people in their hands kneeling And when he deliuereth the bread he shall saie c. Wherevpon noteâ— that minister people both in their place and order are to receiue the sacrameÌ„t open their knees or kneeling so is the minister to receiue it himselfe and the people at his hands As for the obiection Himselfe is commaunded to sâ—and How can any man thinke the minister should deliuer it otherwise being as he is to passe from one to another To receiue the sacrameÌ„t kneeling is dangerous for minister people in respect of law in respect of God religion and conscience Of law for the minister is charged by a statute Elizab. 13. to subscribe to the articles of religion c. vpon paine of depriuatioÌ„ But the 28. article commaundes that the sacrament must not be worship Ergo to minister to the people kneeling is to be in danger of the law Law is pretended but disobedience intended Rather then selfe-will can brooke a controull church and common wealth shall be made enimies each to other as if the same persons that haue authoritie in both did commaund things contrarie were not well aduised what they do exact But a truth it is men are not aduised nor care they against what it is that they do except The 28. article speaks not by way of coÌ„maund but onely in these words The sacrament of the Lords supper was not by Christs ordinance reserued carried about lifted vp or worshipped whereunto as an article of truth the statute Elizabeth 13. requireth our subscription and if anie shall teach otherwise it passeth vpon him sentence of depriuation Proue they that anie among vs doth reserue carrie about lift vp or worship the sacrament of the Lords supper and good leaue haue they to sue all extremities A deuise onely found out to gull a simple honest well affected minde For let men talke of law as much as they list and bleare mens eyes which they dare not doe thus nor thus and al for feare of law truth wil detect a bad mind easily proue that they respect not law nor lawful procéedings more then fits their own humor 1. Elizabeth a law it is if any persons any manner of way shall depraue the booke of common prayer so and so his punishment is set downe and the penaltie quicke for euery such trespasse yet how manifest and daylie breaches are made such writings and preaching in this kind doe publish to the worlde And therefore what tell they vs of law that are themselues lawlesse and carelesse But did they well smart for this breach of good order offences would be fewer and obedience more vsuall kneeling is worshipping For Mark 5.22 and Luk 8.41 Iairus is said to fall or kneele downe at Christs feete And Math 9.18 relating the same storie saieth that Hee did worshippe Kneeling is not in that place put for diuine worshipping Christâ— diuinuÌ„ bonorem non exhibuit Iairus sed coluit vt dei prophetam GenuauteÌ„ flexio quà m vulgaris fuerit apud orâ— entales satit notum Marlor in Mare Gen 33.3.23.7 Iairus gaue not Christ anie diuine honor but reuerenced him as a prophet of God For bending the knee how common it was among the easterne men is well knowne and the manner of the countrie in the debter to his creditor Mathew 18. in Iacob his obeâ—sance to Esau in Abraham before the people of Hâ—th Gen 23.7 So that mere kneeling that is bowing of the knee is not worshiping in a diuine manner Children do it to their parents subiects to their king and no hard point is it to be perswaded that some who obiect thus haue asmuch done them by the fruite of their loines when their children aske blessing or els both children and parents fault is the greater This kneeling to the sacrament was brought into the sacrament by Antichrist the man of sinne Pope Honorius the third an 1220. teaching the people thereby to worshippe the bread and all to be-god it The question is not of
Minister fitteth for Baptisme but not euery one so fit for imposition of hands that a holy Sacrament of Christ his owne institution and by him commanded this a reuerent ceremony and signe onely though not expresly commanded in Gods word yet laudably practised by Christ by his Apostles and apostolicall men which we doe euen for this cause imbrace as commendable and expedient alway professing the necessitie dignity and excellencie of Baptisme aboue it because euery approoned Minister is vsed in that and not in this which argueth the worthinesse of the Sacrament be the Minister of superior or inferior note Whereas in this other ceremonie it is not so For though Philip did Baptize yet Iohn and Peter did lay on hands Ipsique adhibita impositione manuum in ella sis n◠confirman di quanquam ipsam manuū impositionem putamus liberae obseruationis esse vt cutus exemplum quidem Apostolicū extet non autē preceptum Christs Riscat in Heb. 6.2 Ad precationē pro illespueris sine superstitione adhihers posset impositio manu um Nec inanis esset ea precatio Nititur enim promissionibus de dono perseuerantiae gratia confirmationit Chemnit de con firm p. 69. De exhortatione etiam ad per seuerantiam de confirmatione per verbū in semel suscepta doctrina fide extant Apostolicae eccle sia exempla Act. 14.15 18. Ibid. not derogating from what Philip did nor extolling their confirmation aboue his Baptisme notwithstanding that they were superiour to him in place and preheminence Can our Church then be thought to doe without warrant when it doth but as it hath the first and following Churches for an example So Piscator obserueth that when children haue been taught the doctrine of repentance and faith they are to make profession thereof and then to be confirmed by imposition of hands Although we thinke the very laying on of hands to be a point of free obseruation as hauing the Apostles example for a president though not any expresse commaundement from Christ Then the Apostles fact being an example this done after it no such vntruth is maintained as some thinke in saying After the example of the Apostles we haue laid on our hands c. Chemnitius writeth thus vnto prayer ouer the child to be confirmed imposition of hands may be vsed without superstition And that prayer cannot be in vaine For it relieth on promises concerning the gift of perseuerance and the grace of confirmation This rite saith he would bring much profit to the edefying of youth and of the whole Church and were also agreeing to Scripture and purer antiquitie For in the Apostolicall laying on of hands was a triall of doctrine and profession of faith Act. 19. and of exhortation to perseuerance and of confirmation by the word in the doctrine and faith Examples of the Apostolicall Church are extant Act. 14.15 18. Which being so witnesseth in their iudgement whom we cannot thinke partiall in this behalfe that the phrase which our Booke vseth after the example of the Apostles c. is a phrase irreprouable The Apostles laid on hands and gaue gifts Sainct Austin writing of Simon Magus seeing the holy Ghost was giuen by laying on of hands noteth that the Apostles did not themselues giue it but it was giuen they praying and calling vpon God For they did pray that it might come vpon them on whom they laide hands but themselues did not giue it Non quia ipsi dabant sed quia ipsis orantibus datusest August in Ioh. euangitract 6. Orabant quippè vt veniret in eos c. Idem de Trinitate lib. 15. cap. 26. The Bishop layeth on hands but giueth no gifts Signa crant tēpori opportuna oportebat enim ita significari Ibid. Significatum est transut numquid modè quibus imponitur mannus vt accipiant spiritum sanctum hoc expectatur vt linguis loquantur Ibid. Ita peruerse cor de aliquis vestrum fuit vt diceret non acceperunt c. Interroget cor suum c. 0752 0 Id. tract 6. in epist Iohan. Sed inuisibiliter latentur intelligitur per vinculum pacis eorum cordibus diuina charitas inspirari Id. lib 3. de bapt c. 16. Those gifts were signes fitting the time For so must signification be giuen by the holy Ghost in all languages because the Gospell of God was to run through the whole world in al languages so much was signified but is past and gone Is it now expected that so many speake with toongs as haue hands laid on them to receiue the holy Ghost or when we haue laid hands on children doth euery one attend whether they speake with toonges and when he hath seene they speake not with toonges hath any of you beene so frowardly bent to say they receaued not the holy Ghost c. Since therefore by such kinde of miracles there is not now that witnesse of the presence of the holy Ghost whence it is and how a man may know whether he loue his brother Let him see and try himselfe in the sight of God let him sée if there be in him the loue of peace and vnities the loue of the Church c. Which whole discourse verbatim word for word rendred by that Father is more plainly to like purpose laid open else where writing of Baptisme against the Donatist The holy Ghost is not now giuen in temporall and sensible miracles by laying on of hands as heretofore c. But inuisibly and secretly loue is knowne to be inspired in their hearts through the bond of peace The substance of which answere so often handled by that Father implieth Imposition of handes with prayer was vsed not onely for miraculous gifts but also for confirmation and strengthning of their faith which very same marke our Church aimeth at in those on whom hands are laid though former extraordinary graces long since discontinued So in effect answereth Doctor Fulke in his defence of our translation against the Rhemists namely Doct. Fulk Act. 8.17.6.7 that how euer imposition of hands by which Simon Magus saw the holy Ghost was giuen indured no longer then the miraculous gifts as vnction with oyle named by Saint Iames yet another kind of imposition of hands mentioned Heb. 6. is and may be in perpetuall vse c. And where the Rhemists charge vs to make no more of it or the Apostles fact but as of a doctrine institution or exhortation to continue in the faith receiued Doctor Fulke answereth it is false For we acknowledge saith he Imposition of handes with prayer that they which were so taught instructed and exhorted might receiue strength of Gods spirit so to continue And where those accusers lay to our charge that there are among vs which put the baptized comming to yeares of discretion to their owne choice whether they will continue Christians or no he utterly denieth that imputation adding hereunto in our Churches name that they are
baptisme Tertullian saieth we they haue one faith one God the same Christ the same hope the same sacraments of the lauer of baptisme S. Ierom thus An Apostolicall traditioÌ„ it is which is published in the whole world as the sacraments of baptisme The meaning of which word saieth M. Iunius is that an Apostolicall tradition is nothing els but the doctrine of the Apostles deliuered to the whole church and expouÌ„ding the holie things whereby in baptisme wee are entred into the church Which spéech of Ieroms M. Iunius condemneth not but niterpreteth The sacrameÌ„ts of baptisme for holy things rites as our communion booke there interprets it Wherefore contracting these before mentioned into one briefe as some doe by way of question who demaund thus Whither according to the word of God a man hauing been once baptised and communicating 3. times a yeare there be any other sacraments to be receiued Wee answer 1. Cor. 15.5 Act. 1.26 This question as commonly all such interrogatiues made thus cunningly is but a snare set to intangle a reply For examples sake Wée read in 1. Corinth 15. that Christ was seene of the 12. Where as in the first of the Acts there were but eleuen for Iudas had hung himselfe Whereupon with a frame of words after the forme of the demaund here prefixed wée may stile our question thus Whither according to the word of God Iudas hauing hung himselfe therefor but 11. it may be said there were anie other to be reckoned then at that time for a 12. No difference at all in the scruple occasioned For in what termes that is proposed so may wee tender this but not without danger and therefore such questions must be cast in a new mould be made in some other forme and fashion then this is here Els wee shall not onely indanger the booke of common prayer but euen by the like choplogick at vnawares peraduenture make worke for Atheists their reprobate contradictions Hoping therefore that men desire to be satisfied and not wrangling at any hand multiplyed our conclusion is thus Wee answer A man hauing beene once baptised and communicating 3. times in a yeare hath no other sacraments to receiue but the Lord his supper which is called sacraments because it is one of the sacraments as also because a man communicateth often as also because there are many coÌ„municants with receiue with him as also because of the seuerall elements bread and wine as also because of the seuerall partes signified by them as also the sacramentall rites annexed to them For all which respects though but vnum totale one intire thing yet as hath beene saide in the language of 1400. yeares agoe and now since in the communion booke called sacraments in these wordes He shall also receiue the sacraments and other rites And againe The sacraments of the bodie blood c. By other rites is thought to insinuate ashes holie water the kissing of the pax and such other like rites vsed in poperie Not so but other rites according to the order in the book prescribed for so the expresse words are of the Rubricke and therefore seing both by law and practise the contrarie is required what reason haue men to wrong out church thus Other rites a man must receiue according to the order in the booke prescribed namely bread and not a water cake leauened not vnleauened onely wine alone for the other element and not wine mingled with water in the morning and not after supper kneeling and so forth for this order our church followeth But thus much he spoken of both these Rubricks Chap 14. The Catechisme of the booke What is required in persons to be baptised Answer Faith and repentance These are the wordes of the Catechisme as it is inlarged in the coÌ„munion booke since it hath been reuiewed But this is more then God in his word requireth For children can haue no faith Rom. 10. Faith cometh by hearing and hearing by preaching IN deede part 1. c. 30. p. 173. Ipsa baptismi actio est sidei professio Aug. de precat merit remiss cap. 27. Idem epist 57. ad Dardanum Nemâ— mibi dicat quod non habet fidem cui mater impertis suam inuoluens â—llam sacrameÌ„to quousque idoâ—eus fiaâ— proprio asseâ—sâ—â— euolutaÌ„ puraÌ„que recipere Berâ—a ferm 66. in Cantica if children can haue no faith as the words in the obiection plainely say then is it true that faith repentance are not to be required But wherefore haue they baptisme if faith and repentance may not be said to be required Is not baptisme the sacrament of faith and repentance Children as hath beene shewd haue no actuall faith but yet as S. Austin well saieth the verie action of baptisme is in some sort a profession of faith Againe in another place God dwelling in children though they know him not when he dwelleth not in elder folkes that know him And S. Bernard stirred at such speches as now are on foote Let none tel mee that a child hath no faith to whom the mother imparteth her own applying it and inrowling it in the sacrament till such time as by it own kind assent it become fit to receiue it open and plaine But more of this in the words following Why are children baptized not being able to performe these that is faith and repentance Answ In the Catechisme They doe performe it by their Sureties This is most absurd and against the word that one man shall beleeue for another and one repent for another The iust shall liue by his owne faith and euery sinner must repent for his owne sinne Neither absurd nor against the word But when proofe wanteth or draweth low then let euery arrow of the quiuer flie Absurd most absurd and can more be added to aggrauate their accusation These may be degrees of comparison in bad English but neither one nor other of them that good degree which Saint Pauls Minister should get vnto him The places in Abacuk and Rom. 1.17 speake of actuall faith by which the iust liue but not of that which the Catechisme intendeth namely the spirit of faith the Sacrament of faith and that which is in steed and supply of faith working by loue the latter quotation of Scripture speaketh of such as are come to yeares and can distinguish twixt the right hand and the left which children neither doo nor through imperfection of age can they Let such Texts be vrged against them whom it may concerne against vs it needeth not For as it is euery one 's owne life a man lives so we confesse it is euery ones proper faith which iustifleth But that is no hinderance to a child that liueth by his mother while it is in the wombe nor any let to a babe with whom the Church trauaileth in birth Heming postil in Math. 9. in Dommic 19 post Trinitat Act. 27.24 Anothers faith benefiteth euen an Infidell and that very much we say
by the example of the Patriarks and Moses also was not ignorant that it was familiar with the Iewes to haue children by many wiues Saint Austin in diuerse places with more then these at this time we will not trouble our selues nor our Reader An vnblameable custome it was for one man to haue diuerse wiues And then one might with a more chall mind haue had more then now some one can haue but one Speaking in defence of Iacob the Patriarke against one FaÌ„ustus an Hereticke Sinnes some are against nature some against custome some against the Commandement If you consult nature not for wantonnesse but for generation sake he did vse more wiues if you respect custome at that time and in those places it was the fashion if you aske what Commaundement it was by no law forbidden Innocent He saith It was neuer lawfull for any to haue more wiues together at one time without some Diuine dispensation or priuiledge Of later times All the best approoued writers speake in behalfe of it some more some lesse and how euer with some difference yet all in fauour thereof Philip Melancthon Hemingius Bullinger Peter Martyr Beza Perkins and Bucan professor of Diuinitie in Lausanna The first of these that are named saith God approued among the Isralites the hauing of many wiues at one time Hemingius The case of the Fathers was speciall in hauing many wiues at once and there was reason for it For God did winke hereat in the people of Israel that by this means he might make way for his faith he had giuen them that an innumerable multitude should spring vp from a very few Bullinger writeth Mariage of many wiues in the Fathers without fault in them is no law for vs. Peter Martyr in diuerse of his Bookes It is manifest vnto vs that God did remit and slacken his law to them because we nowhere find they are reprooued by any of the Prophets c. Againe in the same place Nolim coâ— nimium aggranare Ibid. Vitiâ— ne vertas fuit enim tempore illo huiusmodâ— res libera adiophora Idem in Gens c. 29.27 Deus tollerauit in populo suâ— polygamian Bez. de polyg et diuor Potest tameÌ„ ex cusari quia ad propagationem humans generis velsalteâ— ad propagationem â—cclesiâ— pertine bat Perk. Arâ— milla â—urea p. 78. Armâ—ttoâ— 600000. è Iacobi familia duccutum annorum spatio Id. prolegam Chronol Polygamia qua quis Vuo tempore plures habuit Vxores patrobus indulta suit non casciuienda sed gignenda pie sobolis gratia tum quia iam erant tum temporis mores politici tum vt esseâ— aditus quidam quo Deus promissions suade innumerabâ—â—i sobolâ— expauets oritura locum daret Bucan Institut loc 12 There is no doubt but the Fathers had faults inough yet when they may be safely defended I could not lay on load And writing of Iacob hauing two sisters his wines at one time Reprooue him not For then such a matter was free and indifferent Master Beza his sentence is God tolerated Poligamie in his people Master Perkins our countreyman The Marlage of the Patriarches with many wiues though it cannot be so well defended yet may it be excused because it did rather pertaine to the increasing of mankinde or at the least to the increase of Gods Church And in his preface to his Chronologies he obserueth the increase by Polygamie such as 600000. fighting men were sprung vp of Iacobs familie within the space of 200 yeeres Bucanus writeth of those times of many wiues to one man Polygamie saith he Wherein a man had many wiues at one time was of speciall fauour graunted to the Fathers not for wantonnesse but for increase of a godly issue as also because of the pollicie of that time was such and another cause that God might make way for his promise in raising vp an innumerable multitude of so small a company That can be no reason neither the one nor the other Not the first as that it was the propagation of mankinde for then it should haue begun with Adam Because his times had most neede in that respect when there was no more but ' hee The other is no reason that it was for increse of Gods Church For then should it bee permitted now because the true professors of the Gospell are but few to speake of inrespect of Atheiests Papists and other enimies of Christ his Church This reply is made by some great friends to this accusatioÌ„ vndertake against the Communion booke but how weakly an indifferent Reader may soone iudge For first in the daies of Adam it might haue seemed most needfull to haue giuen this liberty if so the Lord had created more then one woman which bee did not As for the other that came after by propagation they were his daughters or nieces and therefore herein appeareth a let Secondly God the lawgiuer from whom kings and princes take direction for their best laws knew well a law is best kept when it is first made Now to dash it in the prime by a contrarie practise at the first and to stifle it in the birth had beene with the soonest These as others also best known to the Lord might be the causes why at the first that was not approued which was after borne withall For the other clause of their obiection where they infer If for spreading and increasing Gods Church then it should be now in vse That sequel is no good consequeÌ„t Because the worshippe of God is not within the place of Jewrie now as it was then But the sound of it is gon throughout the whole world and euery place fitteth for the Lord his seruice in respect of what it did then Now saith Saint Austin of all sorts of men and all nations the members may be gathered to the people of God and the cittie of the kingdome of heauen Ex omni hominum gâ—nâ—râ— atquâ— omnibus gâ—Ì„ tibus adpopulâ—Ì„ Dei et ciuit ateÌ„ regni calorum â—embra colligi possunt August de virgm cap 9 Besides these thers are others giuen by the fathers why the Lord did be are with his people They whose leisure it is to view what hath beene cited for testimony herein may bee intreated to lay these reasons together which our fathers and brethren graue as also the manner of speach they grace this question withall Exacted required approued tolerated dispensed withall wincked at permitted graunted For all these they shall finde as these also vsuall lawfull misticall a custome no way culpable without blame free indifferent a speciall case and say the most against it Such a one it is as may be excused and a reason giuen for it All which speaches diligently perused let men say whither the booke of homilies might not well deliuer that sentence as it doth It is directly against the word of God and his first institution of marriage Gen. 2.24 Malac. 2.15 Rom. 7.10.1 Cor. 16.6.1 Cor. 7.2
The place in Gen. wée wil answer anon The other of Malachy the Apostle are against sâ—eshly and carnal lust in their time why are they theÌ„ vrged against these patriarks yâ— were long before beside were not guilty of the carnal sin condeÌ„ned by those scriptures Saint Paul inffâ—â—icteth the Rom. and Corinthians in their dueties and liberty in marriage What is this to the Patriarks and their fact But by one of this dumb shew brought forth take a taste of the other Let Peter Martyr bee heard in his notes vpon 16. or cap. 7. which is the place the obiector vr geth Verba hae aliqui putant face re aduersus polygamiaÌ„ quod mihi non displicet modo hinc non inferatur Patres quâ— in veteri lege habue runt vxores noÌ„ vsos fuisse tusto matrimonio sed potius adulteros indicandos Nam cum ea de causa insacris literis non damnentur om nino putandum est t is tum tem poris licuisse Martyr in Cor. 7. Leuit. 18.18 These wordes saith hee some men thinke make against pluralitie of wiues which thinges mislikes mee not so it bee not hereupon inforced that the fathers who in the old law had many wiues did not vse lawfull matrimony but were rather to be iudged adulterers For since they are no where condemned in holy scripture wee must thinke it lawfull for them at that time to haue so many Ju which sentence these two parts would bee noted 1. that the wordes in this 1. Cor. 7. and the reason is all alike for the other epistle maketh not against poligamie of the fathers secoudlie nor doth any other scripture alledged and therefore this their heaping vp of scripture when it proueth no such thing is a manifest breach of the commaundement wherein he straightlie forbiddeth false witnesse bearing against the truth A sinne the more grieuous as the most innocent truth for so are the scriptures is forred to dispose for that whereof they haue nothing to gaine say Great vse there may be of them for the times of the Gospell or of Malachie and after that the law was written in tables whereunto Leuiticus 18.18 as Tremellius translates may haue reference and wee haue deliuered our iudgement in writing vnto my Lords grace of Canterbury but the instances remembred in the homilie are most of them taken out of the booke of Gen. where is added in the close an example of Dauid and Salomon but with a Caue at in these termes for our vse and vnderstanding which thinges wee see plainely to be forbidden vs by the law of God and are now repugnant to all publike honesly To treat with the libidinous humor of carnal men who either challendge the examples of the patriarks that they may doe the like or condemne them for doing it or protect ignorance of the scriptures because such examples say they are scandalous I but this is directly against the worde of God and his first institution of marriage I but saieth Ludouicus Lauater God who made that law hath also power to release it Besides it is a cortine peculiar Sedenim qui lâ—gem sanxit De uâ— cande relax ands potest areÌ„ habet Pecuitare quid damest quod â—e mo temerè in ex plum quo prodâ—giosam uam lea bodinem excuset traxerit Lauatur in Easter homil 11. c. 2. pag. 22. Certis de causis largitus est plu rescodem tempore Vxores habere Id homil 10. pag. 20. Tam abest vt hac ceniugia culpauerie Deus vt etiam fortunaucrit Id de vita obit Nabal hemil. 10. pag. 12. Duas simâ—l vxores habera simpliciter lege Mosis vetitum noÌ„ fuit Drusâ—n Ruth 4.5 which no maÌ„ may rashly draw in to example to excuse his own prodigal lust by And alittle before in that 10. homilie God saieth he for certaine causes graunted it as a larges and faucur to the Isralites to haue more wiues at once Againe in his treatise of the life and death of Naball God saieth hee was so far from blameing them that he gaue them great successe Their peculiar and a Larges speciall to them and their great good successe hereupon what other sonse beareth it then that common euglish which our homilie by some vniustly tared safely deliuereth specially much more being added by others as appeareth in the seuerall quotations afore and this among the rest of Iohn Drusius Simplie forbidden saieth hee it was not by the law of Moses to haue 2. wiues at once I but what warrant for this more then these authorities Arguments strengthened in this sort no discrete godly wifeman but doth and will reuerence for we receiue and so must the witnesse of men But yet to thinke that some priuiledge those patriarkes had though not so expresly set downe this may be the reason For dispensations and priuiledges are as lawes yea priuiledges are not held necessary to be written where lawes bee 1. Ioh. 5.9 Qualis lex taliâ— despensatio Priutlegium dicitur guodema nat contra ius commane in fuâ— roâ—â—m aliquam personarum Glos lib. 6. de Rescript c vers in Printlegium quasi prinâ—ta lox As at this day wee obserue in Acts of Parliament such fauours as concerne some few stand vnprinted Because lawes belong to all priuiledges to some few For a priuiledge is some personall or particular law which either dieth with the person or must not be made common If so as wee know this to be true How much lesse may we expect any record thereof before Moses and the law written For those more specially the booke of homilies speakes of Wherefore as a law they had in their mindes and consciences for â—iÌ„ngle marriage by speciall inspiration so by a speciall inspiration a toleration and fauour was inough An aduertisement to the Reader Presently after this treatise finished there was sent vs from an honourable personage these notes following as it seemeth an abridgement methodicallie drawne together by some of Deuon and Cornwall With their preface and reasons greatly accounted of among the ignorant which we haue thought good to set downe returning euery of them a briefe answer with reference to those places wherein they are handled more at large Wee protest before the almightie God that wee acknowledge the churchs of England as they be established by publike authority to be true visible churches of Christ That we desire the continuance of our ministrie in them aboue all earthlie things as that without which our whole life would be wearisome and bitter vnto vs. That wee dislike not a set froÌ„ of prayer to be vsed in our church Finally Whatsoeuer followeth is not set downe of an euill minde to depraue the booke of Common prayer ordination or homilies but onely to shew some reasons why we cannot subscribe vnto all thinges contained in the same booke THat man his pretestation is in vaine Protestatio â—uÌ„ contrario act◠〈◊〉 releuat Vel noâ— Valet protestatio vbi
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.
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
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
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