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A03928	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.; Reasons for refusal of subscription to the booke of common praier. Part 2	Hutton, Thomas, 1566-1639.; Cotton, William, d. 1621.	1606 (1606)	STC 14036; ESTC S104340	264,229	290

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 Pō tius Diacon in passion Cyprian So quis propter continentiam c. quasiper hoc habere se iustitiam credeus despicit eos qui cum reuerentia bi r his aluscō 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 Pag●n attire This is Saint Austin his iudgement Nibil s●●● ad 〈◊〉 am pertions ci●itatte● q●●● habita vel more vi●oudi si nō est contra diuis no pracepta c. Vnde spsos phylolophos quādo Christiane sūt non habitum vol cōsmendinem victus qua nithil impedit religio no●● sed falsa dogmata muta re compellis August de ciustate Dei 19. cap. ●9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hiero● ad Furiam B. Rhinan in Tuttu● pras de pallio Dicterio locu● apud Carthagi nenses A toga ad pallium Tert de pallio Insignia gereutium publica munera conferunt aliquid ad retimendam augendamque authoritatē sicatera nō desint quibus vera reuerentia his per so subsistis Bucer●●●● a Laseo Tru●●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

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 grieuāces with the seueral defence annexed It may be vpon examinatiō 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 thē soil bestowed in vncharitablie taxing Inuidiam facitis Macario qui sialiquid asper●fecit pro vnitate leue viders poterit d●● v●● 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 facer●debuisse poti●●q●●m ecclesiam schismate sci●d●●e Diony Ale●ad N●●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 Iosu● 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 ●cclesiastscam discipl●nam ibid. In vno consens● ecclesia e●● 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 ●al●e semblār pag. 182. For whē 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

is proper to the sacraments in these wordes wee pray thee to certifie them on whome we haue laid our handes by this signe of thy fauour and gracious goodnesse towardes them No good argument to conclude from a signe to a sacrament as if because wee hold imposition of handes a significant action therefore we ascribe that vnto it which is proper to the sacraments All churches that take this ceremonie to vse vnderstand that it is a signe of commending to God that same partie on whome handes are laid and if so what difference is herein from that practise which our church retaineth May it bee a signe of commending vnto God without derogation to the sacraments and shall it not be as lawfull to certifie of Gods fauour Hitherto we haue alwaies thought that they who are commended vnto God by prayer as at this time they are haue a sure euidence that they are the Lords The verie order of the wordes whence it pleaseth some to take this their exception doth sufficiently cleare both what our church coth and what her purpose is herein It is not the bare imposition of hands as if that had power of it selfe to giue such a certificate Solemne prayers are made be the Bishop ouer the childe yea praiers are doubled trebled then this ceremonie annexed withall for a visible signe and not a sacramentall signe which consisteth of some outward earthlie element as breade and wine c. but signe in this prayer is signe of what the Bishoppe doth and the partie baptised vnderstandeth is done which is to such a one a plaine certificate that he hath had Gods singular fauour reuealed vnto him in that of an infant of a day olde hee is brought to some competent measure of knowledge of God his grace and wil as also in that he is vpon examination confirmed and certified by his reuerent father in God who is able to iudge and accordinglie so doth how and how far forth hee is grounded in the necessarie elements of true religion Imposition of handes and prayer are both lincked together with a coniunction copulatiue And implying that they both ioyntlie concur to obtayne this strength and neither of them seuer allie If this copulatiue And were in the same kinde of cause as it is couched in the course of the same sentence Reason were to iudge equallie of them both But in asmuch as the one is externallie to vs the other internallie internallie to God both effectuallie but in a diuerse manner the practise of such disputants may be more iustly suspected then their argument neede greatly be feared This worde and here is a copulatiue in vse but a disiunctiue in power the weakest being put first in the rancke but with respect to him that followeth Imposition of hands were of little worth but for prayer The method and ordring of which wordes is like that Math 17. By fasting and prayer diuils are cast out Math. 17.21 None but knoweth fasting is no part of the spirituall seruice and worship of God nor anie cause of it selfe able to dispossesse a diuill yet ioyned with earnest and heartie yrayer vnto God wee read what is spoken thereof If it be prayer alone that obtaineth strength why is imposition of handes vsed Prayer alone may obtaine strength but not altogether in this action because though a weaker coupled with it Doctor Fulk Act. 8.17.6.7 Cum tincti essēt homines in infantia nec fidei professionem ediderunt dea cretum est vt cum venirent ad maturiorem aetatem vocaren tur ad ep●scopum vt publicè fidem suā proficerentnr Tune episcopus manus imponebat its hoc est orabat pro iis vt in ve rafide persisterent P. Martyr Com. loc clas 3. c 8.14 Inutilis est confirmatio nisi primo modo ser uetur Ibid. as a candle that is tinned in the sunne yet somewhat it is though how much or how little we cannot discerne But that prayer it is which strikes the stroke wee are led to thinke with auncient late writers Auncient as Saint Austin and after him Doctor Fulk and Peter Martyr Imposition of handes by Doctor Fulke after Saint Austin is prayer ouer a man Maister Peter Martyr in his common places When infants were baptised not able to giue an account of their faith it was decreed that when they came to riper yeares they should be called to the Bishop to make publicke profession of their faith Then the Bishop did lay his handes vpon them that is he prayed for them that they might continue in that true faith which they publickelie professed And afterwardes touching the grosse abuse thereof he addeth these wordes Confirmation is vnprofitable vnlesse it be kept after the first manner That manner hee meaneth which before is here mentioned Now then albeit prayer be the verie principall yet that externall ceremonie namely imposition of handes was also vsed for diuerse reasons partlie in regarde of the baptised partlie of the ceremonie it selfe Of the baptised because by this meanes such an one knowing hee should bee examined did looke the better to the learning of those principles which were required and after the episcopal benediction was much comforted and strengthened as his own comfortable experience herein could best witnesse 2. in respect of the ceremonie it selfe vsed grauely and solemnely by the Bishop after and with prayer which if altogether needelesse and of no vse Peter and Iohn needed not to haue tooke such paines as to come frō Ierusalem to Samaria to haue laid hands vpon them whom Philip the Deacon did baptise For they might haue praied in Ierusalem for them but to shew that the other ceremonial action might haue due place therefore is it they did both accordinglie euer since the church of God hath vsed both praier and imposition of hands for distinction sake to distinguish the baptised after examination from others that are praied for Because though praiers be made for others and so the comparison is alike yet are they not with imposition of handes after catechizing a young graft as then the manner is If the signes that Christ hath instituted in the Gospell bee sufficient to represent and seale vp vnto vs Gods fauour as in Baptisme the washing of water in the Lord his supper the representations which the breade and wine doe offer to our mindes then to bring in or to approue by subscription the bringing in of other signes at the administration of these sacraments to represent or seale vppe vnto vs Gods fauour as speciall graces which the said sacramentes were instituted to represent is to detract from the sufficiencie of Christ his institution and is an impious addition The like may be said of the signes of imposition of handes in confirmation and in other like thinges not commended vnto vs by Christs institution So far forth as this obiection concerneth the signe of the crosse in baptisme because we would not trouble our selues Part. 1. c. 26. pag. 139. 140.

c. or the reader againe wee intreat him to looke our first part cap. 26. As for that where it is added The like may be said of imposition of hands in confirmation we inuert their words The like may not be said For impositiō of hands is not a signe brought in at the administratiō of the sacrament either baptisme or the Eucharist but long after baptisme sometime before the Euchrist therfore supposing it were true that is fasly surmised the like may not be saide of imposition of hantes in comfirmation For the argument it selfe here vsed to ripe vppe the very bowels thereof is verie weake and ruinous The sequell of the Maior proposition wee vtterly dente that is It doth not follow that wee detract from the sufficiencie of Christ his institution if wee approue of the bringing in this ceremonie of imposition of handes For might this be a matter of consequence it would inforce by way of reasoning to the like purpose in the dayes of the law If the signes that God hath ordained in the law were sufficient to represēt and seale vppe vnto the Iewes God his fauour as in circumcisiō the cutting of the flesh in the passeouer the representatiōs which the Paschall Lamb did offer to their minds thē to bring in other signes as imposition of hands c. is to detract from the sufficiency of Gods ordinance and is an impious addition All which draught faileth in the handling because that notwithstanding the sufficiencie of both sacraments in time of the law yet this ceremonie of impositiō of hands and praier for confirming strengthning was thē vsed Where hence followeth If so that imposition of hands did not impeach those sacraments at that time no more may it be thought to hinder the sufficiēcy of these if then no cause but it might be vsed though those sacraments were ordained much lesse now is there cause for the reason is all alike both in the sacraments of the law and of the Gospell This might suffice to shew the inconsequence of this reason But wee will examine the wordes yet more throughly If the signes that Christ hath instituted be sufficient c See before The sufficiencie of a thing whither sacrament signe yea of the word it selfe is not impeached be addition of that which is explicatorie and of good vse Sufficient is the holy scripture it selfe neither may a man adde or detract from it a curse there is vpon those that so doe yet none of all their persons are in danger thereof whose reuerend ancient painful godly labours haue béen imploied in cōmentaries expositions sermons catechisme paraphrase or the like nor doe their commendable trauils detract from the sufficiencie of the scripture Sufficient is a worde of truth deliuered by one honest man to another yet an oth sometimes is annexed and neuer thought derogatorie to the truth being so tendred as it should bee Sufficient is an oth to binde a mā Simin●r ●ai●● re● discerit yet more inuiolable and barder vpon anie plea to be recalled when a corporall ceremonie of lifting vppe the hand or laying it on the holy gospelis ioyned thereunto Sufficient is a vow made in baptisme For therein wee promise vnto God all things that are for his glory our neighbours benefit and our owne duety yet if a man doe promise anie thing afresh bending himselfe to or from this or that being the furderance of the glorie of God his own good it is no way derogatorie from the former which he made and therefore these termes of impious addition might haue well beene spared The like may be saide of other like thinges not commended vnto vs by Christs institution As if other thinges added to or after the sacraments not commended vnto vs by Christ were impious additions for this coherence we note in the wordes by their necessarie dependance from the former But wee haue cleared imposition of handes which was not by Christ his institution in the sense as this obiection intendeth yet was alway practised by Christ his Apostles afterwards by apostolical men And that other things which our church approueth Audiuiiam ex te confessionem sides tuae quodcredas in deum patrem silium et spiritum sanctums in hanc igitur confessionem in tingo te in aquam vi hoc signaculo certus sisle esse insertum Christo vade in pace Brentius in catechis de bapt Sponsores Tert. debaptismo not mētioned by institutiō or impious addition wee hold a speach that proceedeth from more spleene then truth The manner of saying I baptise is no forme of wordes which our sauiour instituted yet no impious addition to the sacrament That it is not the expresse forme which we can exactly inforce vpon Christs institution may appeare before as also by M. Brentius who in his catechisme approueth of the minister that shall say thus to a new conuert comming to baptisme I haue now heard of thee a confessiō of thy faith that thou beleeuest in God the father God the son God the holy Ghost therfore into this confession I baptise thee into the water that by this seale thou maiest be sure that thou art grafted into Christ Goe in peace The hauing of Godfathers and Godmothers in baptisme is a thing not commended vnto vs by Christs institution yet no impious addition The ceremonie of dipping once or forice in baptisme is that Tertull. de coro milit aduers Praream Chrisost homil 24. in loba which the church hath vsed diuersly sometimes one way sometimes another thrice at a time in and before the daies of Tertullian and Chrisostome sometimes once as now because of the Arians and other hereticks which did abuse that triple actiō to signifie thrée natures of the 3. persons where before it was intended by the church to signifie 3. persons in the Trinitie Greg. lib 1 epist 41. ad ●eand concil Toleta 4. c. 5. Euseb Lister ●c cles lib 7 cap. 20. and Christ his 3. daies abode in the graue The giuing of a name as wee tearme it a christian name to the childe in baptisme is not commended vnto vs by Christ his institution yet wee hold it as our church vseth herein no impious addition The ceremonies of diuing the whole bodie into the water pausing vnter the water and rising vppe againe from thence seemeth to bee an auncient rite P●scator Rom. 6.3 Beza Ibid. whereunto the Apostle Romans 6. is thought to allude in the death of the old man his buriall and resurrection to newnesse of life A signe added vnto baptisme notwithstanding baptisme it selfe doth signifie so much and neuer then called an impious addition nor detracting from the sufficiencie of that holie sacrament which hereby appeareth not essentiall but changeable because not in vse no we with vs in our church by reason of the coldnesse of the countrie as also the tendernesse of our infants with whom charitie and necessitie doe both well to dispence

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 Fāustus 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 co● nimium aggranare Ibid. Viti● ne vertas fuit enim tempore illo huiusmod● res libera adiophora Idem in Gens c. 29.27 Deus tollerauit in populo su● polygamian Bez. de polyg et diuor Potest tamē ex cusari quia ad propagationem humans generis velsalte● ad propagationem ●cclesi● pertine bat Perk. Ar● milla ●urea p. 78. Arm●tto● 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 esse● aditus quidam quo Deus promissions suade innumerab●●i sobol● 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 accusatiō 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 consequēt 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 g●n●r● atqu● omnibus g●̄ tibus adpopul●̄ Dei et ciuit atē regni calorum ●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

protestās per cōtrarium factū directè obuiat sua protestatiōi Glos in Caluinde constitut verb. sine praindicie conferen pag. 26. whose deede agreeth not with his protestation And a decree of a very auncient counsel prouides that no man should be admitted to speake against that whereunto he had formerly sub scribed as is alledged in the conserence before the king pag. 26. But leaue wee this their faire glosing and examin their reasons To the booke of 〈◊〉 prain 〈…〉 subscribe because there 〈◊〉 is something 〈◊〉 of which 〈…〉 make ●●ie reasonable sense Neither sense nor reason are fit auditors of a businesse of this Argument For if they were what sense is there to put on loue or where reason is there to put on the bowels of compassion Is that which we know more inward then the inside of the gowne for it is the life of she body so we esteeme of the bowels and is the life of the bowels body person and al for so is loue wrought by a holy saith and compassion proceeding from both as a garment that a man puts of and puts on or is the Lord Iesus any such manner of attire which is the cause of all to be likened to apparell if so what reason and if no reason what sense is there so to argue A naturall man and we thinke such a one hath sense and reason perceiueth not the thinges of God neither indeede can bee no maruell then if he stumble at such places as these following The first reason therefore is that it containes thinges without sense As 1. whatsoeuer is manifest the same is light Ephesians 5.13 in the epistle readon the 3. Sunday in Lent Whatsoeuer is manifest the same is light Not without sense neither in it owne words vnlesse the greeke and original may be thought so nor in the proposition it selfe for viuinitie and Philosiphy acknowledg it for a truth nor in erperience for what euer is manifest the same is so by reasō of the light either in it or vpon it nor in the coherence of the place for the Apostle she weth how al points of darknes whither in iudgement or practise mani festly are disconered by the light nor is it without sense in the vnderstanding of godly interpreters The Greek scholiast rendereth it so M. Beza cōmendeth him for it Scholiasles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passiuè interpretatur vt sit sēsus Quicqu●d manifestum fit lucem s essel●● cidum fiers cō●e nit 11. Beza M●h●tamen simpliciùs videtur vt expositionem quam posui retineamus Muscul in Eph. 5.13 Some of our brethrē saieth Musculus take this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely passiuely is manifest but actiuely to doth manifest They haue truely their thoughts not vntrue But in my conceit it is more simple and plaine that we keepe the exposition I follow namely That which is manifest is light We must know a translater his office is whē he commeth to a place somewhat indifferent in the originall as this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the meane to see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocis media partly actiue partly passiue to commend either interpretation to the godlie wisdome of the learned teacher who at more leasure vpon better opportunitie may farder expound it in handling his set lecture Lux actiuè passiuè so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 actiuè passiuè It is light actiuely giuing it or it is light passiuely receiuing it Both waies since it is both waies may the worde be actiuely doth manifest or passiuely is manifest Either waie true neither way dangerous hereticall nor senselesse 2. It is without sense to say In the power of the diuine maiestie to worshippe the Vnitie These words in the Collect for Trinity Sunday are not with out sense For we worshippe the vnitie in the power of the diuine maiestie that is one in power deitie and maiestie Three epithets or wordes of attendance because 3. persons and yet all but one and one essence for as saith Fulgentius or Austin the book is diuersly quoted vnitie hath relation to the nature namely that one Vnitas refertur ad naturam Fulgent de fide ad Petam c. 1. who is God blessed for euermore All which is answerable to those auncient verses good for memory sound in diuinitie Like maiestie of persons Like power of the same but the deitie common to all So hath Victorious and before him Saint Basil in his bexameron the tenth homilie Far maiestas personarum Par potest asest earum communis deitas Victorious Id vnitatem cōcernit potentiae vt vna● in diuinis reimeat gloriam maiestatem Basil bexamero●s homil 10. Concerning the vnitie of power to retaine one glory maiestie in the diuine persons c. Glory maiestie and power in these diuine persons yet but one God to be worshipped 3. It is without sense Euery parishoner must communicate thrice a yeare and also receiue the sacraments and other rites Answer hereunto read this second part cap. 13. God is sade to be the father of all that is called father in heauen Ephesians 3.15 Our translation speaking of originally one greater then another Read on the 17. sun after Trinitie and of God aboue all chooseth to speake of the primitiue namely the father rather then of the diriuatiue and those that descend of him For if God bee their father then also must he needes bee the father of their families Secondly where others call this worde Parentela Paternitas cognatio tribus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpretatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quatenus de he minibus dicitur qui pregeniteres appellantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 familia and the Greeke scholiast progenitors and so differ but the translation in the communion booke giuing the name Father reconcileth all these diuersities 3. as the Apostle vseth an allusion or holy destant in the Greek so the translator seemeth to keepe it in our English by a grace of speech translating the name father thereby vnderstanding fatherhood and implying there is no father in heauen or earth whither Adam Abraham c. but God is a father of them and because of them therefore also of their kindred generations and families that come after 5. It is without sense This is the sixth moneth which was called barren In the Epistle read on the annunciation to Mary those wordes are taken out of Luke 1.36 The lesser Bibles render it thus This is hir sixth moneth which was called barren Hir put in which is no more in the Greeke then in the English as for the worde following both translate it alike which for shee not meaning the moneth but the woman Elizabeth which was called barren actus actiueril sunt in patiente praedisposito This ambiguitie is shunned no more in one then in another The sense is plaine howsoeuer and if without sense surely then onely to those who vnderstand not and that willinglie 6.