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
est multiplicatio non substrabitur tante fit vberior quan to contemptius posâ—idetur Aug. contra Adimâ c. 1â— Psalm 91.20 Abomni pericu le quod tibi creabitur Iunins Ibid. defendet te ab emniperi culo Ibid. Post aliquod malorum specificationem sum matim in â—enere dicit Non occurret tibi maluÌ„ di cti one mali omniâ— generis afflictones miserias arumnas complectens Marlo Ibid. â—aollerus totideÌ„ pâ—nè verbis Psalm 122.6 Pacis nomen gâ— neraliter pro la to felsci sta tâ— posuit Marlo in Psalm 121 2 â—riuatam publicam intus foris Iunius Ibid. Psalm 128.5 Againe cap 30. The Lord thy God will make thee plenteous in euery work of thy hand in that fruit of thy bodie of thy cattell and of thy land for thy wealth Vpon which wordes in that 28. chap the former of these two quotations Saint Austin writeth in this fort In the new testament beside the eternall possession which is promised to the Saints the multiplication of a transitory possession is not substracted but somuch the more plentiful it becoÌ„meth as the more contemptedly it is possessed But to proceede in other scriptures What is it els but a grations promise to be defended froÌ„ al aduersities where in the first Psalme it is auouched in general termes Whatsouer thou takest in hand shall prosper The like is Psal 91. there shal no euil come vnto thee v. 10 a little before v. 3 The Lord will deliuer thee from the snare c that is saieth M. Iunius the Lord will deliner thee from all danger and v. 4. Where the prophet saieth he will couer theé vnter his winges c. that is hee will defend thee from all euil All danger and aleuil is no more then answereable vnto this collect All aduersities Of which indgement is Marlorat and Mollerus After a specialty of some euils he saieth humanity and in generall Noe euill shall come vnto that vnder the word euill comprehending afflictions miseries and sorrowes of all forts Beside these authorities and commentaries Psalme 121. Witnesseth asmuch The Lord out of Sion shall preserue thee from all euill and he shall preferue thy going out and thy comming in that is all the actions and occasions of our life for so going out and comming in is taken 1. Reg. 37. Num. 27.17 As Maister Iunius proueth in that place Far der Psal 122.6 the prophet sheweth it is the duety of the faithfull to pray for the peace of Jeruslem that peace may be within hir wales prosperitie within hir pallaces Which name of peace is put generally for the pleasant and happie estate and all things prosperous as Marlorat hath or as Maister Iunius diuideth it for al peace whither priuate or publicke whither within or without Againe Psal 128. The Lord out of slon shal blesse the thou shalt see the wealth prospecous estate of Jerusalem al the days of thy life to like effect is that promise by Esay that prophet wheÌ„ thou passest thorough the waters I will be with the and through the floods that they do not euer flow thée Isay 43. â— Per â—gnâ—â—â— aquam intelligiâ— omne genuâ— miserâ—arum quibus in hae vita obâ—â—xij sâ—â— mus Calain Ibid. Visiâ—â—â—in or as domin Ioh. 16.23 wheÌ„ thou walkest thorough the very fire thou shalt not be burnt neither shall the flame kindle vpon thee c. Where Maister Calain teacheth that the Lord by fire and water doth vnderstand all kind of meseries If al these quotations suffice not the words of our sauiour note asmuch in the praier deliuer vs from cuil that is faieth Vrsinus whom we haue quoted els where all euels both of sin punishment whither present or to come Nor doth this clause onely warrantize thus much but also those words Ioh. 16. whatsoeuer ye aske the father in my name he shall giue it you If whatsoeuer a man can aske he shall haue what cause is there that the church praying for freedome from all aduersities any son or daughter of hirs should doubt that the Lord will grant it or rather denie that the Lord wil grant it being amply confirmed by manie scripturs in the old and new testament In a word to put an end if not to al aduersities till our liues end yet is our aduersaries the trouble which this obiection hath occasioned cuery word here arrested puts in baile for more securitie The church may be free by the protectioÌ„ of the Almighty froÌ„ al aduersity Rom. 6.201 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First the church particular not vniuersal secoÌ„dly may be argueth it is not 3. free but freed as the Apostle speaketh of our estate in christ freed from sin because borne naturally the vassals of sin and our freedome not naturall but purchased not actiue but passiue 4. From not vtterly without all but in aduersitie and then afterwardes freed For though this worde from in most languages bee sometimes taken exclusiuè for without in what manner young schollers proue their argument by a proposstion drawne from Aristotle where it neuer was meaning it is not in Aristotle at all Ex Aristotele and so is out but quite out yet no such error is here bred in these wordes may be free from because free from in Scripture signifieth to haue beene first in it 1. Cor. 1.10 Ibid. c. 10.13 theÌ„ afterwards deliuered So Paul receiuing the senteÌ„ce of death was deliuered froÌ„ it but he was first subiect vnto it Math. 17.43 So God deliuereth from euill but a man is first in the tentation then the Lord makes way out So. Mat 27. of Christ scoffingly they spake he trusted in God let him deliuer him if he wil haue him So Luke 1.74 deliuered froÌ„ the handes of our enimies may serue him without feare al the daies of our life And that before in the Psalme 121. The Lord shal preserue shée from euill Rom. 7 24.1â—.31 2. Thes 3.2 2. Tim. 3.11 Deut. 29.20 Non possunt quidem omnia maledicta eâ—enire vni homini Non eâ—im toties morâ— potest quot genera mortis hic dicta sunt sed omnia dixit pro quibuslibet August super Deut lib. 5. c. 49. Rom. 1.8 Inomnibus ecclesâ—is totius mundi Synechdo che est generis hyperbolica naÌ„ intelligit ecclesias plurinias Piscat Rom. 1 8. Optimè compre henduntur oÌ„nia mala culpa pâ—na c. Vrsin in orat dominic In dei custodiaÌ„ ac fidem suscepti ac protectione â—ius sâ—curi supra peccatuÌ„ mortem inferorum portas totum Diabols regnum inuicts duremus Cal. in Math. 6.13 he shall preserue thy going out and thy comming in from this time forth And many the like In all which places danger is still presupposed imminent and possible Fifthlie All that is all manner not euery particular but in generall or rather indefinite termes because all 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
angustia quod nouit charitas vestra aebere nos exequits fidelis corporis solemne objequium August con 2 in Psal 103. sub mitio as yet wee knowe we haue examples both of elder and present churches Greg. Nazian writing of the holy man Basil witnesseth how lamentation for him were so great as the Psalmes then sung were quire borne downe with mourning and heauines Againe in another place comparing the gouernment of Constantine with the tiranny of IuliaÌ„ the Apostate and of their death He that is Constantine was brought with solemne publick prayses and orations to the graue and withall such complements as wee christians thinke to honour a Godlie translation or death of godlie men Anon after hee calleth the dueties then performed A funerall recompence of Psalmes singing c. S. Chrisostom of his time what are himnes saith he Doe we not with them glorifie thanke God that at the last he hath crowned our friend gon hence now he is eased of his sore labours Againe anon after Consider what thou singest at such a time Returne O my soule into thy rest or that Psalme I will not feare what man doth vnto mee For these were the Psalmes of Dauid it seemeth they sung in those dayes As thus in the greeke church so in the west churches the like manner was for Tertullian sheweth that the deade were wont to be buried by the presbiters or ministers with praier Origen vpon Iob witnesseth that there was thanksgiuing to God for the dead that they dyed in the faith and euery one wished the like for himselfe that he might make the like godlie and peaceable ende Saint Ierom noteth the like of the life and death of Paula yâ— who le coÌ„panies of the citys of Palestin came forth to hir funeral there were sung in course Psalms in Heb greek Latine and Syriack and in other places of his workes hée alledgeth asmuch of others And Saint Austin also implyeth that his second sermon vpon the 103. Psalme was at some funerall wherefore he was driuen to abridge his speach The shortnesse of the time forceth me to be briefe and the reason your loue knoweth Qui diuine â—ocatione ab hac vita recodunt cum Psalmis tantuÌ„modo Psallentium vo cibus debent ad sepulchruÌ„ deferri concil Tol. 3 can 21. In sepulturis exequiis morta lit atis admonitio diligens fiat exeit ands in ter alia prasentes vt recogiteÌ„t sib teodem modo hinc excedendiÌ„s esse concil Col. part 7. c. 52. Antequam cor pustradatur se pultura quaedaÌ„ recitantur a maioribus eoriÌ„a ad hoc conscrip ta quibus diutna iustitia commendatur hominum peccata exaggerantur c. Maimoni tractat de luctu c 4 apud TreÌ„ in mare 4 8. Improbamus maxime Cyni coscorpora mor tuorum negligentes aut quaÌ„ negligentissime contemptissime que in terram abiscientes nun quam vel verbuÌ„ bonum de defunctis facientes Helnet conf posler c. 26 Sect. 16. Iudicamus vtile esse vt in funeribus ca è sacris literis recitentur explicentur qua ad corroborandam fidem in horrore mortis ad coÌ„firmandam spem resurrectionis conducunt Witteberg confes cap. 24. Ibid an har because we are to performe a solemne duetie to the funerals of a faithfull bodie In the councell 3. Of Toledo can 21. They who by God are called out of this life must bee brought to the graue with Psalmes onely and the voyce of singers As for a funerall song which was commonly sung for or to the deade we vtterlie forbid In the councell of Colon. Par. 7. c. 52. In burials and funerals the people must carefullie be admonished of mortality and they which are present must be rouzed vp to recount with themselues that they must depart hence after the same manner Among the Iewe as â—their owne Rabbins witnesse the fashion at buriall hath beene and is this Before the corps be â—eliuered to the graue certaine points are recited by their anncesters written to this purpose wherein the diuine iustice is commended and mens shines exaggerated whereby they deserued death and God is intreated so to exercise his iustice that withall hee forget not to be merciful But these examples are peraduenture out of date and some later practise nearer home in our reformed churches will better content some These therefore bee the confessions of other churches at this day We vtterly disallow al Cinicks who neglecting the bodies of the dead or els tumbling them into the earth in a most negligent contemptuous sort neuer once mention a good word of their dead Heluet. confess Againe the church of Wittenberg c. 24. Loue and charitie exacteth at our handes to wish the dead al tranquillitie and happinesse in Christ Besides that wee must commende our dead to honest buriall so neare as we can in regarde of the time and of mens places and all to witnesse the hope of the resurrection Therefore iudge wee it expedient that in funerals those thinges be recited out of holy scripture and then published as doe make for strengthening of faith against the terrors of death and to confirme our hope of the resurrection But leauing this argument sufficiently handled so farre forth as it concerneth other mens contradictions or our iust defence wee proceede to the chap following Chap. 2. We cannot Subscribe Because we know not how it agreeth with Gods word to desire him to grant any thing which our prayers dare not presume to aske WOrds ministring this doubt are taken out of the Collect on the 1.2 Sunday after Trinitie Almighty and euerlasting God which art alwaies more ready to heare then we to pray and art wont to giue more then we desire or deserue power downe vpon vs the abundance of thy mercy forgiuing vs those things whereof our conscience is afraid giuing vnto vs that which our prayers dare not presume to aske c. Herein our find-faults and their abettors make plaine what they mislike but what cause they haue so to doe they mention not It â—alleth out very often that the minde of him who prayeth is otherwhiles much streightned as thinking it doth not pray when it doth and forgetting how it dares while it complaineth that it dares not These words are contrary to another Collect read on the 23. Sunday after Trinitie God our refuge and strength which art the Author of all godlinesse be ready to heare the deuouâ— prayers of the Church and graunt that those thinges which we aske faithfully we may obtaine effectually To aske faithfully to aske doubtfully are contrarie one to the other These two are no such extremities but for a time one inâ—ureth the other as heat and cold when either of them is indifferently found in the same person but with this difference that they are imputed to a seuerall beginning the one of nature the other of grace the one of flesh the other of the spirit The flesh
of knéeling may be retained safely where before it could not well be at what time men held transubstantiation for a doctrine of faith Neither is it a good argument when we dispute of the action to argue of the Element as if because a Wafer cake is to be mistâ—ked therefore knéeling also must indure a checke But we will produce a fewe witnesses for proofe of this point and so conclude True it is that where Master Beza liueth the Communicants receaue standing but that no more impeacheth our kneeling then that of theirs who receaue in Wafer cakes and we in ordinarie Bread Now as our Countriementie not theÌ„selues to the one for the forme of Element no more need they binde themselues to the other for the maner of the action Si qui infirmitate suorum ceactivel alias ob causas aliquid aliud ex vetustis ritibus sibâ— retinendum pu tarit sua cut que maneat lia bertas Beza 0664 0 de can doâ—â— adners lar li. pag. 146. For Geneua is no more a Lawgiuer vnto vs theÌ„ we are to it This folly aduanced Rome to that height of prid whereunto she aspired inforcing all other Churches to her rites ceremouies In regard whereof it may be that M. Beza speaking of this gesture vseth these words If any saith he compelled by the infirmitie of their owne brethren or for some other causes shall thinke good to retaine any of the auncient rites let euery one haue their accustomed libertie herein Peter Martyr thus determineth this question for vs others I aduise in adoring when we receiue the Eucharist that we stay not in the elemeÌ„ts but worship in spirit Quoadisti doce rentur P. martyr Com. Loc. clas 4. c. 10. 50. Adoratio interna potest absque periculo ex biberi neque externa sua na tura esset mala Multi eniâ— piè genu fleâ—tuÌ„t c Nisi requenâ— esset de his rebus in conciâ—ns bus nicâ—tio Ibid and truth Christ sitting in the heauens Which thing because the simpler sort vnderstand not we thinke not amisse if we restraine them from outward adoration namely prostrating and knéeling till such times as they haue beene taught Inward adoration may be giuen without any danger and the outward of it own nature cannot be euill For many do in a godly manner bend the knée adore at the hearing of those words of the Gospell and the word was made flesh yet those words are not to be said to be adored but the things themselues signified thereby And what should hinder the very same thing to be done here so that the Elements themselues be not worshipped but that which is signified by them Yet at this time for the cause before mentioned pera duenture outward adoration is not so fit and conuenient vnlesse often mention were made of those â—â—ings in Sermons In which large discourse these notes may be gathered 1. The outward worship of it owne nature is not euill 2. If the words of the Gospell may be outwardly reuerenced in a godly manner at what time they are read then may these Elements haue the like 3. Yet not they but Christ signified by them 4. He would haue externall reuerence by kneeling spared onely for a time 5. But inward adoration alway exhibited because without danger Now inward worship is more then outward for this is but a signe of the other and if no danger in the inward much lesse in the outward 6. He deliuereth his iudgement in very easie termes as peraduenture it may be a while forborne Like a indicious wise man that speakes vnder correction of better aduertisement Hâ—c sacramentum sine adoratione sincque illo vni deo debitâ— â—â—ltis cuÌ„ debita tameÌ„ religione reuerentia percipi adâ—â—â—nis trariqâ—e debet atque ca inpri â—is quae oÌ„nium est maximè fide scilicet sui ipsâ—â—s explorati â—ne Sect. 14. pag. 120. not peremptorily as some among vs that are euery way inferior to him both for modestie and learning Lastly he takes this kneeling or prostrating not to be so fit vnlesse often preaching be ioyned by way of instruction So as if the people be taught then no such feare but it may still be vsed which is our very case at this day Beside the iudgement of this great diuine we haue the consent of the Churches of Bohemia who far from superstitious adoring the Elements how their knées at receiuing of the Sacrament as appeareth in the harmonie of the Confess This Sacrament without adoration and that worship which is due to God only yet with due religion reuerence must be receiued administred and that specially which is the greatest of all namely faith and examining euery ones owne selfe Sacramentum religiosè cum â— nipietate distri bustur Populus autem fideâ—ium vsitatissimè in genua procum bens hoc accipit cum gratiaruÌ„ actione c. Anon after it is added This sacrament is religiously distributed withfull godlines and deuotion The congregation of the faith all most vsually kneeling on their knees receiue it with thankes giuing ioyfulnesse singing of himnes and holie Psalmes c. The spirit of God directing them and our churches in the vnitie of one externall holie behauiour doing the like may be a motiue to perswade others contrarilie minded to thinke that the Lord hath not left vs destitute of that small portion of knoweledge which may determin a circumstance of this nature and so we intreat them to resolue Cap. 10. Priuate communion The booke giueth allowance to minister to one alone cleane contrarie to the word of God and Christ his institutioÌ„ Whatsoeuer will not stand with the word of institution Eat yee that is forbidden without exception But to minister the sacrament to one alone will not stand with Eat yee Therefore to minister to one alone is without exception forbidden THis chapter is here as it seemeth intituled A priuate communion Vpon what ground we knowe it but with what a sinister minde and to how wrong a conclusion any one may coniecture and mame doe feare If they take our communion for the masse then haue they reason for the name Bishop Iewell prouing that a priuate masse for 600. yeares after Christ was neuer heard of calleth that a priuate masse where the masse-priest alone did eat and drinke although in publicke and that happilie 2. or 3. or more such as himselfe all apart were mumbling one in this corner another in that ende a third in a third place and all by themselues at the same time in seuerall places of the church where the people present did neither eat nor drinke but onely euery masse priest himselfe by himselfe Can these men who like the name of communion we giue to the sacrament proue in this sence we maintaine a priuate Communion These termes were neuer knowne to fit our church doctrine till those first moniters and the heires of their scruples had the vse of
the feruler more fit themseles to be vnder a ferular The gentle admonition that was the first bate for this idle debate then rawely entred since ouer hotlie followed but vainelie and vnfruitfullie God hee knoweth and wée deplore maketh this an occasion of their lamentable separation Yee should first proue say they that the priuate communion is agreable to the worde of God And is it not reason they should first proue that we inioyne a priuate communion before they inioyne vs to proue what they now reproue Looke ouer the booke of common prayer from the first worde to the last lease it were an aduenture warrantable should the maine cause lie on it to iustifie all by this one and not to spare a solemne protestation that wee will loose the whole cause if they can make good but this one single singular accusation and take them at their bare worde priuate communion Shew they or anie for them where wee vse these termes Name the leafe page sentence line anie sillable that beareth to any such purpose Meane they it in these wordes of the Rubricke There shal bee no celebration of the Lords supper except there bee a good number to communicate c. or in these following If there be not aboue 20. persons in the parish of discretion to receiue the communion yet shall there be no communion except 4. or 3. at the least communicate Where a good number is to communicate where at least â— or 3. are to communicate no iust suspicion of ministring to one alone Peraduenture the words they mislike are not in the stile title of the coÌ„munion but in some other place What theÌ„ Turne we to yee coÌ„munioÌ„ of the uÌ„cke where the Rubricke is thus For asmuch as al mortall men be subiect to manie sudden perils diseases sickenesses and euer vncertaine at what time they shall depart out of this life therefore to the intent they may be alwaies in a readines to die whensoeuer it shal please almigty God to call theÌ„ the curats shal diligently froÌ„ time to time but specially in the plague time exhort their parishioners to the oft receiuing in the church of the holy coÌ„munion of the body and blood of our sauiour which if they do they shall haue no cause in their sodaine visitation to be vnquiet for lacke of the same But if the sicke person be not able to come to the church and yet is desirous to receiue the communion in his house then he must giue knowledge ouer night or else earely in the morning to the curate signifying also how many be appointed with him hauing a conuenient place in the sicke mans house where the curate may reuerently minister and a good number to receiue the communion with the sicke person c. A quicke eye may soon ouerhip these words in the church which considered satisfie to the full and shew it must be in publick Other words there are in an other place following at the time of the distribution of the holy sacrament the priest shall first receiue the communion himselfe after minister vnto theÌ„ that be appointed to communicate with the sicke Here stil in these places are more then one to ioyne with the minister and therefore is not the communion ministred to one alone Where then is it they haue somuch as the least them for pretence of dislike It may be these words insuing But if a man either by reason of extremitie of sickenesse or for want of warning in due time to the curate or for lack of company to receiue with hm or by any other iust impediment do not receiue the sacrament of Christ his body blood then the curate shal instruct him that if he do truely repent him of his sins stedfastly beleeue that Iesus Christ hath suffred death vpoÌ„ the crosse for him shed his blood for his redemption earnestly remeÌ„bring the benâ—fits he hath thereby giuing him hearty thanks before he doth eat drinke the body blood of our sauiour profitablely to his soules health although he do not receiue the sacrameÌ„t with his mouth In which briefe many causes are alledged for not ministring the coÌ„munion 1. extremity of sicknesse 2. want of due warning 3. lack of coÌ„panie 4. some other iust impedimeÌ„t In supply whereof least the sick party may find him selfe a grieued he is to learnâ— if he haue learned he is to remeÌ„ber that earnest and true repentance of sinnes and a stedfast faith in the merits of Christ his death with a but meditation of all the benefits that come thereby and heartie thanksgiuing to God for the same are an effectuall powerfull true communicating to his soules health though the visible elements be not for that time receiued Nitherto then somuch inquirie as as hath beens made yeeldeth no sufficient proose for their querelous allegation Some other place belike there is or els they are ill bested that without all shew in the world make shew of complaint Were it not for one onely sentence violently wrested they had no colour at all The wordes are vpon a closing point of direction for the communion of the sick In the time of the plague sweat are such other like contagious times of sicknesses or diseases when none of the parish or neiâ—hbours can be got ten to commnnicate with the sicke in their houses for feare of the infection Vpon especiall request of the diseased the minister may lonely communicate with him Where the caucat greatly sets forth the wisdome of God in raising vp the thoughts of his church by kindely prouideing for occurrences whither of health sicknesse or anie contagious disease Sufficient affliction wee may thinke it when the Lord humbleth a man vpon his bed debarreth him accesse vnto the publicke congregation For no doubt in the stirring of the seas one waue ouertaketh not another more busilie then surges of griefe accompany one another in a mans deepe meditation to thinke with himselfe what he is depriued of And the more delight and comfort any one hath tooke in the seale of his assureance the more his soule longeth after it and all little inough he thinkes herein not decetued to strengthen his faith to inlarge his hope and giue him thorough contentment for his present estate Then commeth to his minde what a glad man sometimes the Lord made him when he went with other leading or following them into the house of God and there accompanying them with the voice of singing and praysing as doth a multitude that keepes a feast O Lord of hosts how amiable are thy owellings when he sendeth long wishes after the courts of his God The flight of a sparrow that sluttering of a swallow occasion multiplyed thoughts The little ones scarce peeping forth of their shell more happie then he For they can 〈◊〉 and 〈…〉 the alters of the Lord of â—offs A steaking sigh often falleth from him and that sigh not speechlesse O that he had the wings of a doue theÌ„
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 impositioÌ„ of hands is not a signe brought in at the administratioÌ„ 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 represeÌ„t and seale vppe vnto the Iewes God his fauour as in circumcisioÌ„ the cutting of the flesh in the passeouer the representatioÌ„s which the Paschall Lamb did offer to their minds theÌ„ 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 impositioÌ„ of hands and praier for confirming strengthning was theÌ„ 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 sufficieÌ„cy 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 coÌ„mentaries 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 maÌ„ Siminâ—r â—aiâ—â— reâ— 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 meÌ„tioned by institutioÌ„ 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 confessioÌ„ 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 actioÌ„ 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 â—eand concil Toleta 4. c. 5. Euseb Lister â—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 Pâ—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
bondage Wee are wisely to consider the drift of a place where or when a sentence is cited or left out and accordingly wee must tudge Math. 19.17 Wilâ—on our Sausour teacheth the young man the commaundements he pauseth on the ducles of the second table not mentioning the first so the Apostle Rom. 13. Rom. 13.9 not corrupting or disgracing the scriptures thereby but teaching vs by their example to stay vpon that which we hold most needfull and omit some other as not so pertinent at that tyme. The like is done in this place here alledged I brought thee out of the land of Egypt c. They are the wordes onely of a preface not of the commaundement and their purpose is that penned that part of the communion Booke to propose vnto the people not the whole chapter of Exodus but onely somuch as are the particular commaundements And therefore intending that principally as also to helpe young memories are to be thought faâ—re from doing ought which may argue a corrupt translation or anie way bee disgracefull to the scriptures 5. In the epistle on the fifth sunday after the Epiphanie these wordes are left out Holie and beloued Colloss 3.12 others call the leauing out of these wordes A gelding of the Scriptures This dealing with our communion book is no better theÌ„ that of the Cardinal Doctor Eureux with the Lord Plessis Iuciting places out of the auncient fathers the Lord Plessie desirous to be liuer that wherefore he quotes the authoritie sometimes leaues out halfe a sentence more or lesse not that he would corrupt the sense which he then avoucheth it for nor but that there may be vse of it in due place but at that time for that purpose somuch no more was then needfull The like may be said for the last this particular here alledged For neither the whole 20. cap. of Exod. nor the third to the Colloss are appointed to be read quite out but onely somuch by derectioÌ„ as the maÌ„ner is In the first the author God spake these words then the coÌ„mandements which because the Church speciallie intended therefore omitteth that other And so it may bee saide for this appellation holie and beloued which more significantlie are in other places of scripture expressed and the wordes here vsed As the elect of God the translator held inough to intreate them by All which the minister may do because his principall aime is videlicet to exhorte to put on tender mercic and forgiuing one another and so sparing those communia as Erasmus calleth them driues vnto points which are more necessarie for the Church of God to learne Beside it is not vnknowne that diuerse translations follow diuerse copies whence ariseth diuersitie or some such small difference But to bee short whither read or not reade no corruption either way For the worde elect necessarilie implyeth the other because if elect then holie and beloued And therefor no meaning was there to geld the scriptures though some please so to speake intermes neither fitting the dignitie of their persons who write thus nor the maiestie of the sacred argument whereof they intreat nor the truth of the cause which they vndertake to defend For the vigor and strength of the Apostles currant is not in the titles which come in by the way but wholie in the maine exhortation which he earnestlie presseth The holie scriptures are disgraced by putting to of wordes So they bee indeede if such wordes as the analogie of faith and of the place will not beare Otherwise many translations Chaldee Syriack Arabick haue their commendations and it is but their due as might bee seene by many allegations but that we feare to be troublesome It falleth out very often that supply must be had when the originall can beare the want but the translation will not But doe wee a while ex amin the particulars 1. Three whole verses are put in Psalme 14. Our Church doth so reade the 14. Psalme with those additions because so alledged by Saint Paul and placed together in the third to the Romans Read more Part 1. cap. 9. Pag 95. 2. A whole verse in the end of Psal 15. There is no such thing 3. This word O added corupteth the text by applying that to Iacob as spoken of him which belongeth to God Psal 24.6 The Hebrew is word for word thus verbatim and no other This is the generation of them that seeke him of them that séeke thy face Iacob Where the figure Apostrophe makes this O be put in because the speech turneth from the third person to the second But whether this O be exprefied or omitted the true sense is nothing hindred and the translation answerable to the Hebrew is thy face Iacob which some fill vp for more plainenesse with these particles O Iacob or in Iacob or this is Iacob Musculus Geneua Tremel or the generation Iacob all expletiuely making vp the sentence with some one word or other wherein because he that aduentureth least may be thought to doe best being vpon an aduenture to adde any thing for explication the translators taking neither fiue sillables Generation nor a sillable In but as little as they could euen a letter since euery one put in somewhat they attempted this little without danger at all So then the Interpreters of this verse vnderstand by Iacob either his God or his children after the promisse For his God and so it is rendred thus This is the generation of them that seeke him of them that seeke thy face Iacob that is the God of Iacob For his generation after him taking the word Iacob nominatiuely vocatiuely or epiphonematically Nominatiuely by way of explication This is the generation of them c. this is Iacob vocatiuely by appellation calling to Iacob or epiphonematically by way of a shout or cry with an acclamatorie demonstration O This is Iacob the generation of them that seeke him of them that seeke thy face Now though the first and last of these intend the same sense yet our translators in this ambiguitie thought it safest not to venture too much and therefore put in with the least as we may obserue in this comparison which so little as it is stands sufficient to preserue the truth of this interpretation and in nothing deserueth to be challenged but they rather that doe thus complaine But should we graunt that spoken of Iacob which belongeth vnto God EuaÌ„gelicta ausus est Propheta verba ad Deâ— transferre personam Hâ—eron ad Pammach yet no corruption is it of the Text For it is vsuall to put one person for another and to apply that to God which was first intended of some other as lerom noteth those words Zachar. 13.7 Smite the sheaperd which words of the Prophet the Euangelist is bold to translate to the person of God And shall we call this a corruption 4. And said Damoisell arise Math. 9.25 Here is a corrupt translation of Scriptures by putting to these
abud peccare sine vlloco setentia morsu Muscul Conscientia stupida insensata Ibid. AEgrè sperari potest poenitenti am aliquando locum in eiusâ— modi peccatore inuenturam Ibid. that man hath done repenting The Apostle saieth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men without feeling but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as some copies had which the vulgar latin and the Syriack follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of hope for euer repenting and sorrowing truly for their sinnes because of the hardnesse of heart which is impenitencie or as Saint Paul hath a heart that cannot repent where he coupleth hardnesse of heart withall as if past repentance then past feeling and if past feeling then pastrepentance And Musculus vpon this 4. to the Ephes It is one thing to sinne with feeling and griefe of conscience another thing to sinne without remorse and griefe or feeling where is a feeling and sorrow for sin there is some place for repentance but where the conscience is become stupid dull and blockish that albeit sinne bee committed there is no compunction nor pricking in the heart there it can hardly bee euer hoped that repentance will finde place in such a sinner This therefore past repentance here signifieth not as if sometimes such a sinner did euer truely and vnfeinedlie before repent more thou that hee had anie true feeling and sorrowe of heart for sinne but this it implyeth that such a one yeeldeth small hope of euer comming to a true feeling and repentance of his life past because his heart is hardned and cannot repent or as the Apostle in another place termeth it hee hath a cauterized and seared conscience On the 25. sunday after Trinitie stir vp wee beseech the O Lord the will of thy faithfull people that they plenteously bringing forth the fruites of good works may of thee be plenteouslie rewarded through lesus Christ our Lord. Here a rewarde is asked in recompence of good workes A reward is promised and therefore may be craued not of merit but of mercy Pro. 19.17 Retributionem dates 2. Cor. 9.6 Quisquis semen tem facit hac spe facere comprobatur vt plâ—ra acciptat quaÌ„ sulcis commendat Marlor Ibid. Neque enim tantum in Caelo remuner atur Deus beneficentiam fidelium sed ettam in hâ—â—â—â—do Ibid. Quâ— nullius indigens est Deut in seassumit be naâ— operationes nostras ad boc vt prastet nobis retrib utionem bonorumsuorum operum Ireâ— lib. 4. c. 34. Deus coronat dona sua in nobis August Debitcrem se fecis non accipioudâ— sed promittendo NoÌ„ es dic redde quod accepicti sed redde quod promisittâ— Aug For hee that hath mercy vpon the poore lendeth vnto the Lord and the Lord will recompence him that which he hath giuen Prouerbes 19 Accordingly hereunto is that 2. Corinth 9. hee that soweth sparingly shall reape sparingly and hee that soweth liberallie shall reape liberally It is euery mans case Sarcerius noteth in Marlorat that whosoeuer soweth seede he doth it in this hope to receiue more then hee commendeth vnto the furrowes Anon after This haruest must bee expounded of the spirituall rewarde of eternall life as well as of earthly blessings For God doth not onely in heauen rewarde the liberalitie of the faithfull but also in this worlde For godlinesse hath the promises of this life and of the life to come So as being the Lord his will that they which sow plentifullie should reape plenteously wee may well pray that the Lord will make good this gratious promise And therefore no matter of iust dislike God who wanteth nothing of ours saieth Ireneus takes vpon him our good working and al to make good vnto vs the retribution of his owne workes And God saieth Austin hath made himselfe a debter not in taking but in promising Say not to God Giue what thou hast receiued but returne what thou hast promised Farder wee are not to wade at this present All wee find wee haue set downe truely as the copies were sent vnto vs. Now in lieu of their methodicall exceptions to be seene before wée present vnto thee good Reader a briefe drawne out of their communion booke which they would obtrude vpon our Church and in their owne teemes propose it after their example Wee cannot subscribe vnto their booke of Common prayer not onely hecause it is not authorized nor hath giuen vs anie good proofe what acceptance it may deserue but were it in place authorized euen for these causes wee cannot subscribe viz. because there are in it mauie thinges doubtfull disgraceful vntruths misappliing leauing out putting in c. Of all which onelie a tast for wee desire to bee short Doubtfull First their interpretation they make of Christs descending into hel namely to be his suffrings in his bodie hel torments vpon the crosse This wee doubt whither be the proper and true meaning of the words in the Creed 2. Obedience to the Magistrate For in the same confession they say we must render to that ciuil Magistrate honor obedience in all thinges which are agreable to the word of god Soe as if any be disposed to wrangle and say This or that I am required to do is not agreable to the word of God there shall followe no obedience Whereas learned godly wise Diuines would stile it thus In all things not repugnant to the word of God Besides they would adde this wholsome instruction in such things as are repugnant the magistrate must be so honoured and obeied as that wée submit our selues in all dutifulnesse to the penaltie inioyned 3 These platformers imagin their owne deuises to bee the onely ordinance of Christ and all other formes of gouernment of the Church to be the wisdoine of man couertly seeme to exclude all els that are otherwise affected from the kingdome of heauen where they say in the end of their confession Then wee which haue forsaken all mens wisdome to cleaue vnto Christ shall heare that ioyfull saying Come yee blessed of my father c. 4 These men doe mislike in vs to say Haue mercy on all men yet in their prayer for the whole estate they pray not onely for the faithfull alreadie but also for such as haue beene helde captiue in darknesse and ignorance Nowe faithfull and not faithful are contradictorie conse quently we doubt whither they haue such cause to reprehend our praiers as they see me to pretend 5. In their order of Baptisme they haue these words The Sacraments are not or dained of God to be vsed but in places of the publike congregation necessarily annexed to the preaching of the word as seales of the same Where occasion of doubt is giuen vs that they meane no preaching is effectuall where Sacraments are not so administred and in effect argue No Baptisme nor Supper without a Sermon 6. In their administration of the Lord his supper they say Our Lord requireth none other worthinesse on our part but that
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
Iudaicum illius antiquae faelicitatis c. Pintâ—s in Esai 6â— 7 Pintus vpon Esay be heard whose wordes are Hee remembred the old time of Moses and his people This hee is to bee vnderstood for the people of Israel They are saieth hee the wordes of Esay saying that in his time the people of the Iewes remembred that auncient felicitie when God by wonderfull signes deliuered Moses with his people from the bondage of the Egyptians c. So that by the iudgement of these men our translation deserueth not to be challenged in this place 10. Whom they bought of the Children of Israel c. for Whom the children of Israel valewed Mathew 27.9 Read on the sunday before Easter for part of the Gospel And omitting diuerse points in this clause worthy our sarder inquirie as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Syriack followed be the fitter worde for this place 2. in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or some such expletiue be vnderstoode to come betweene 3. whither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be to be referred to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. whither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the third person plural as it is commonly thought or the first person singular according to the Hebrue and Syriack all which doubts might bee cleared with good aduantage to the reader omitting wee say all these and taking the place as it is here proposed without more adoe wee may resolue that neither of the interpretations peruerteth the meaning of the holie Ghost Both come to one passe For if Christ were bought then was he valewed at a price Sith to buy and to valew are such as imply one the other and in the hebrue phrase of matches or pares Posito vno verbo intelligitur consequens He braâ—s by one wee vnderstand both Like that in Psalme 68.19 thou receiuedst gifts for men which in the Ephesians 4.8 is of the same person he gaue gifts to men One tert saâ—eth he receiued another citing the place rendreth it he gaue Both true because he receiued to giue c. So little cause was here to produce this quotation 11. Haile full of grace c. for freelie beleued Luke 1.28 The lesser bibles are not to bee vnipire in this point but the originall greeke which if translated thus freely beloued M. Marlorat censureth with this marginal note that it is ouerfreely Quidam liberius Marlorat or somewhat too bouldly attempted to interpret it so And had not some wrong conclusions been drawn from abusing the word full of grace many hereupon taking the blessed virgin for the fountaine of grace praying to hir calling vpon hir c. as if what shee had shee had not receiued the worde had neuer been altered in Latin nor English For gratious or full of grace here implye no more which very selfe same worde full of grace the Syriack retaineth And that place Ephesians 1.6 he hath accepted vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratiosos effecit nos Ephes 1.6 Pisca Piscator translates he hath made vs gratious and therefore in this Luke 1. hee rendereth it graced or gratious which hee doth and in deede the rather is to bee done because the Angel stands vpon the word with a grace in two reasons for the Lord is with thee 2. thou hast found grace verse 30. shewing whence and how shee is to bee thus graced or in grace or gratious or full of grace Which last wiselie vnderstood as in preaching now God bee thanked it is indangereth no more then that of other the Saints Act. 6.3.5.7.55 cap. 11.24 Stephen and the rest Act. 6.3 full of the holie Ghost and wisedome full of faith and the spirit verse 5. full of the holy Ghost Act. 7.55 chapter 11.24 c. no whit confirming ere the more any such opinions formerly maintained of the blessed Virgins owâ— merits and freedome from orginall sinne or directing prayer vnto hir more then vnto Saint Stephen or other of the Saintes of whome wordes in the places quoted afore are deliuerd at the full as fulnesse of the holy Ghost of faith wisdome c. To say therefore and translate as the Syriack c. as the auncient Latin fathers do in that sense which our Church receiueth and the worde it selfe well vnderstood beareth is no peruerting the meaning of the holy Ghost The lowlines of his handmaide c. For the poore degree Luc. 1.48 This worde humilitie or basenesse as it signifieth an humble estate whereinto one is cast so yet doeth it signifie a contentment in that estate with patience bearing it willinglie not murmuring nor repining For so was it our Sauiours case Act. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 8.33 who was debased and in his humilitie his indgement was exalted where humilitie signifieth not onelie his poore abiect degree but withall a lowlie submisse and modest cariadge which if vnderstood of the virgin Maries modesty as peraduenture the english word lowlinesse implieth it is no aduantage for auouching workes of merit and desert psalm 34.15 more then any other like speeches wherein wee learne That the eyes of the Lord are vppon the righteous Psalm 34. Genes 4.4 or that God hath respect vnto the prayers of the Saints or where it is said Genes 4. that the Lord had respect vnto Abel and his offring In all which places we coÌ„fesse that the prayers of Gods children their actions works and sacrifices come vp before the Lord yea and the Lord looketh downe from Heauen vpon them not that they doe demerit Gods fauour but that he is well pleased with them as no doubt he was with the holy Virgin whose lowe estate as he pitied so her lowly acceptaÌ„ce of that estate and patient abiding he did highlie respect 2 Thes 1.6.7 For it is a righteous thing with God to recompence rest vnto them that are troubled Heb. 6.10 and God is not vniust to forget the works of his children not that hée or shée the Virgin or anie other begins vnto God but he begins and perfects the worke in them vntill the day of Christ And this maner of spéech Hee regarded the lowlines of his handmaid yéelds no other matter for suspicioÌ„ of any Pelagianisme or popish semipelagianisme then that which is in sound of words and substance for sense Psalme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psalm 138.6 138. The Lord iron high yet beholdeth the lowlie but the proud hee knoweth a farre off Where in al our english bidles little or great Geneua or any other haue no worde els but lowly and therefore may wel be here the lowlinesse of his handmaid So as vnder correction of better aduertisement they are fowly deceiued that call this translation a peruerting of the meaning of the holy Ghost But might none of all these proofes bee alledged as wee see they are vpon better ground in our defence then of the contrary part
Ministrare meÌ„ sa Hiâ—rosolymis dum ibi coÌ„munio erat bonarâ—â— Act. Centur. The Deacons office was say the Centuries to minister at tables Act. 6. as if during that time and that occasion but not else So that as long as they had to minister vnto the poore they did forbeare that other part of their office but when that ceased then did they intend this other of preaching and so still found themselues imployed And therefore it may be concluded for a good argument that Deacons did not onely minister vpon tables in the times of the Apostles because there were Deacons at Philippus at Ephesus epist. to Timothie Philip. 1. in Crete as it appeareth by the Epistle to Titus In all which places the Christians did not liue in common as they did at Ierusalem that they should néed any ministration after this sort Beside see we into the practise of the Church immediately after those times whereof Scripture speaketh Ignatius who was in the daies of the Apostles and might know their mind whose Epistles are much citeâ— by Eusebius A thanasius Ierom Verum etiam aliis expo was vt Des athlâ—ta Ignati us ad Herone diaconum suuÌ„ Eos qui sunt in Tarsone ne neg ligas sed assiauè visua con firmans eos in Eâ—angelio Id. Nihil sine Epis copis agaâ— sacer dotes enim sunt tu vero minister sacerdâ—tuÌ„ Illâ— taptizant sacrs faciunt ordinant maz nuâ— imponunt tu vero its ministras vt Hie râ—sâ—lymis Sact. Stephan lacobo prasbyteris Idem Iustin martyr apâ—l 2. Batizandi quidem tus babet summus sa cerdos qui est Episcopus deinde Prasbyters Diaconi noÌ„ tamen sine Epis coâ—t authoritaz te propter eccle sia honorem Tertul. lib. de baptis Apud Diaconum exomelogesin facere delicti sai Cyâ— lib. 3. epislola 17. Solennibus adimpletis caliceâ—â— Diaconus offerre praseatibus eâ—pit c. Id serm 5. de lapsis Si non fuerit inprasenti 01 vel Episcâ— pus veâ— Praesbyter tune ipsi proferant edant Con. Nicen. can 14. Quoâ— ad pradic atiâ—nis â—ffictum eâ—emâ—synarumque studium vacare congruebat Greb lib. 4 epist 88. and Theodoret writing to Heron the Deacon beside his care of widdowes orphans and poore commands him to attend reading that he may not onely vnderstand it himselfe but also expound it to others as the champion of God And in another place Those which are in Tarsus doe not thou neglect but visite them dayly confirming them in the Gospell Againe Doe thou nothing without the Bishops For they are Priests but thou art the Minister of the priests They baptize doe the sacred and holy things ordaine lay on hands but thou dost minister vnto them as at Ierusalem Saint Stephen did to Iames and to the Presbyters Thus farre Ignatius Within a hundred yéeres after Christ Iustin Martyr witnesseth that Deacons in his time did deliuer the bread and wine to the people Tertullian some 200. yeares after The chiefe or highest Priest which is the Bishop hath the right to baptize next the Presbiters and Deacons yet not without the Bishops authority for honor of the church Cyprian who suffered some 259. yeares after Christ writeth that the people did make confession of their fault before the Deacon And in his fift Sermon concerning such as fell in time of persecution it appeareth that the Deacon did offer the Cup to such as came to communicate Which the councell of Nice also witnesseth If the Bishop or presbiter be not present then let the Deacons bring forth the bread and eate c. Some 600 yeares after Christ Greg. the great findeth fault in his tune with some who were Deacons that they being appointed in their Deaconship did intend the tuning of their voice where it was meete they should intend the office of preaching and the care of distributing the Almes Thus we may see by the practise of the Churches in seuerall ages that Deacons did teach and preach yea also that in the absence of the Bishops they did some other dueties before mentioned All witnesses according in this that they did more then barely attend vpon tables as practised in preaching the wâ—ide that then afterward being well and thoroughliâ— tramed therein and hauing giuen good prâ—ofe might come forward to the degree of a presâ—â—iter and minister as Bullinger Gualter and Heming vpon 1. Tim. 3. ingenuously do confesse In the discipline of Fraunce wee finde till of late yeares their Deacons were allowed to catechise publikely in their reformed congregations Discip du FraÌ„câ— Ex perpetuo ecclesia vsu Beza confessâ—c 5. aphâ— ris 25. Quamuis apè Diaconi in his rebus suppleuerint pastâ—ris vices Ibid. Doctor Fulk in Act. 6.1 Maister Beza doth acknowledge in times past ex perpetuo ecclesiae vsu Deascons by a coÌ„tinual or perpetual vse of the Church did in times past preach and pray vnder which duties hee comprehends the administration of the sacrament and the blessings of the mariages although oftentimes in these thing es they supplyed the parts of the pastor Maister Doewr Fulke in the answer to the Rhemisâ—s testament dremeth not but that the Deacons ministrie was vsed to other purposes as teaching baptizing and assisting the Apostles and other principall pastors in their spirituall charge and ministrie Anon after It is certaine by Iustinus that Deacons were vsed for the distribution of the Lords supper And to close this point Whereas our eye is strangely affected with that which other Churches doe rather then our owne compare what is done by others contrarilie minded and our practise for Deacons then will it easily appeare which of vs commeth nearest the first and primitiue times of the Apostles and Apostolicall men ours teach preach and baptise so may not theirs ours may remember the minister of releefe for the poore and doe those other duties theirs onely collect for the poore Corporale officium non sparituale ministeâ—â—um ours is partlie spirituall theirs intirely a corporall office ours are trained vp in learning applying themselues to the studie of diuinitie and are commonly schollers Bachilers and maisters of art able to dispute and handle an argument schollerlike theirs are lay-men handicraftsmen tradesmen the calling with vs is an entrance to the other degree of the presbiters theirs is merely oeconomicall or ciuill and the persons vnlettred Our Deacons take the cup of the Bishop and the minister but giue it them not theirs reach the cuppe to the minister which is flat against Can 14. of the Nicen councell Lastly theirs is annuall and yearely and so in end they become lay men againe which is like the complaint Optatus makes of the Donatists Yee haue found Deacons presbiters and Bishoppes yee haue made them Laymen Inuenistis Diâ— aconos Prasbyteros Episco poâ— fecistis Lai eâ—s Optat. lib. 2. And therefore of the two theirs or ours good cause is ministred to approue rather then reproue those
wordes that our Deacons are called to the like office and administration vnlesse because of some changeable circumstance wee may not so write And if so then must they bee but 7. for number secondly they must be men immediately illumined by the holy spirit and no lesse measure then fulnesse of wisdome and the holy Ghost may be required of them 3. the election of them must be by the whole multitude 4. to make a correspontence throughout they must bee chosen after mens goods are sold and that the proprietie of them is lost that the Deacons may take the charge All which whole practise neither they nor wee follwing neither haue wee nor they Deacons after the example of the Apostles Otherwise if they hold these and some other pointes changeable as in deede they are it will appeare that our Deacons are likeliest to the times of the Apostles and Apostolicall men as hath beene shewed But let vs proceede 2. Because the Booke of ordination containeth some thing that is against the order that God hathordained in his Church For. 1. It seemeth to make the Lordes supper greater then baptisme and confirmation greater then either by permitting baptisme vnto the Deacons the Lords supper vnto the Priests and confirmation to the Bishop onely It seemeth and onely so seemeth For rather the contrarie may bee hereupon inferred namely that the dignitie of the sacrament depends not on the dignitie of the person For a Deacon may baptise though inferior to the other And with asmuch probabilitie it may bee argued a linnen coife is better then a veluet nightâ—cap because a seruient at law weareth the one and euery ordinarie cittizen almost weareth the other Or thus in the Presbiteries the minister distributeth the bread the elders deliuer the cup ergo they make one part of the sacrament greater then another But of this read afore 2. Is preferreth priuate prayer before publike prayer and action It is false This reproofe is sufficient where the accusation is brought without proofe It permits the Bishoppe to order Deacons alonâ— requiring no other to ioyne with him in laying on of handes which is not permitted in the ordring of the Priests The difference of their office alloweth a difference in the manner of ordination and therefore the Bishop is alone in the first in the other hee may take other ministers or Priests vnto him There is no prescript commandement in scripture to the contrarie and therefore no such aduantage is giuen this accusation as some doe imagin 3. Because in it some places of holie scripture are misapplied to the countenancing of errors for 1. Act. 6.17 is misapplyed to warrant ordination for our Deacons Wee answer first there are not so many verses in that cap. but 17. is put for 7. Againe where they say that chap. in that part beginning at that verse is misapplyed wee haue their negatiue without proofe More in that point wee see not as yet to answer 2. The Bishoppe is appointed in ordring of anie Priests or Bishoppes to vse the verie wordes Receiue the holie Ghost which Christ our sauiour vsed at the sending ferth of his Apostles They are thought the firtest words â—i the ordination of ministers because of the spiritual calling office whereunto they are disigned by the Bishop after whose words then vsed with imposition of handes as Saint Ierom witnesseth Ordinatio â—ou sâ—lum adimpre cationem vâ—cis sâ—deriam ad impositiâ—nem impleâ—ur 〈◊〉 Hinâ—â—â—â—â— in cap. 5â— Isaiâ— the ordination is complet and finished not that the Bishoppe giueth the holy Ghost or conferreth grace for as Saint Ambrose writeth so is it the iudgement of our Church Homo manum imponit Deus largitur gratiam Ambros de dignita tate sacerdâ—t cap. 5. man layeth on his handes but God giueth grace But for a more ample and full answer in this point looke before cap. 22. Wee cannot subscribe vnto the booke of homilies for these reasons Because it containeth sundrie erronius and doubtfull matters 1. The Apocrypha are ordinarilie in it called holie scriptures And the place of Tobie the 4. containing dangerous doctrine being alledged it is said That the holie Ghost teacheth in scripture This exception standeth vpon two branches The first is handled in this appendix already before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communi opinione Iun. de verbo Des. lib. 1. cap. 7. Rom. 6 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metaphora na ta ex opinione rudiorum qui quicquid per se subsestis corpore um imaginantur Fisca Ibid. Lequitur in scripturis spiritus sanctus Cyp de Elemos Iun. com Bel 1.11 and in the first part cap. 10. Pag 97. The Apocryphall are called holie scripture according to the common opinion and the receiued speech not but that our Church puts a manifest difference by nameing it Apocryphall And with as great shew of argument a man might except where the Apostle calleth the power of sinne or rather sinne it selfe by name of a body Romans 6.6 taking the phrase from the opinion of the rude and simple who imagin what soeuer hath a being that the same is a bodie or bodily substance The second branch here calleth a sentence in the 4. of Tobie a doctrine which the holy Ghost teacheth in scripture Which manner of phrase the booke borroweth out of Saint Cyprian For he alledging the same quotation graceth it with this attendance The holy Ghost speaketh in scripture Which phrase and sentence Maister Iunius in his answer to Bellarus cap. 11. is farre from deeming to be dangerous that hee doth not once so much as dislike much lesse tax it howeuer now it please some to traduce it As for the interpretation of the sentence looke before part 1 cap. 12. Pag 100. 103. 2. It is said that though manslaughter was committed before yet was not the world destroied for that but for whoredome all the world a few onelie excepted was ouerflowne with water and perished These wordes are in the homilie against adulterie the third part of the sermon deliuered by way of a parenthesis shewing that the displeasure of the Lord though kindled before because of murder c. yet did not smoke out nor breake forth till the iniquitie was brim-ful then the viols of the Lord his heauy wrath were powered downe For the scope there is of that homilie in amplifying the hainousnes of adulterie and the heauinesse of the punishment intending thereby that a latter sinne added to a former brings on iudgement though God doe not as he might punish alway with the soonest So as these wordes the world was not destroyed for manslaughter but for whoredome imply not for manslaughter onely as the alone and sole cause of that vniuersall deludge vpon the earth 3. It exhorteth homilie 2. of fast after Ahabs example to turne vnfainedly to God Had the homilie intended what the instance affirmeth they who penned it did looke to the mercie of God which followed vpon Ahabs external humiliatioÌ„ and