they make twenty that cannot teach and so idle shepheards are set up in the roome of true Pastors They that can teach are bound hand and foot till they get a licence But sithence Christ bad his Priests preach who should forbid them preaching said Wickleffe in the exposition of his Conclusions exhibited to the Bishops When they have gotten licence either they loyter or if they preach their preaching is hedged in with penalties injunctions caveats canons advertisements that they may not deliver the whole counsell of God or else they play the part of prophane Orators with affected eloquence or make the people laugh with merry tales as the Authour of the Admonition to the Parliament doth relate To conclude then a bare Reader of the service booke in English is sufficient to be an English priest In the rest of his administration according to the prescript either of the Q. Injunctions so that they be not repugnant to the lawes or of the Liturgie set forth by publique authoritie This Liturgie maintaineth a Reading Ministerie for it requireth nothing necessarily to bee done by the Minister which a child of ten yeare old cannot doe as well and as lawfully as that man wherewith the booke contenteth it selfe Preaching is but accidentall and accessorie without the which their office doth and may consist And indeed boyes and senselesse Asses are our common Ministers for the most part for common reason may serve the turn and do this feat well enough It is indeed lesse busie then the Popish Priests service because the Kalender and the Rutricks of the book are fewer and plainer then his Portuise and Pic were So that lesse Clerkes then 〈◊〉 priâ—sts which had but some blind Latine in their belly may serve for our store say the Authours of the Admonition to the Parliament The administration according to the prescript of the booke of Liturgie doth concerne either the Bishop or the Church or the Minister himselfe The Bishop to wit in confirmation of children The Church either in certaine rites as bowing the knee or in certaine answeres Of Bishopping we have entreated before The Congregations part standeth in some rites and gestures or in some answers Now the people sit now they stand up When the old Testament is read or the lessons they make no reverence but when the Gospell commeth then they all stand up they thinke that to be of greatest authoritie and are ignorant that the Scriptures come from one Spirit They make curtesie when Iesus is named either in Sermon lesson or otherwise uncovering their heads and making a leg with such scraping on the ground that the Minister or Reader cannot be heard for a space thereafter And yet saith the Author of the Petition to the Qu. The Bishops and their Chaplaines seldome use this unlesse it be at reading of the Gospell as if the Gospell were more holy then the rest of the Scripture especially they forget it when lustily and bravely they sweare by the name of Iesus The name of Iesus is more reverenced then the name of Saviour which is of the same signification or other titles of Christ as when he is named Messias Christ Mediator the Son of God c. or when God is named as if the Apostle had meant Philip. 2. that every knee should bow at the naming of Iesus when as he onely saith At the name of Iesus that is every creature shall bee made to acknowledge his power and authoritie which is his name as the word is often taken in the scripture It is not the sound of syllables but his divine power that is meant Then again for answers the people are appointed at divers prayers to rehearse word for word after the minister whereby an opinion is ingendred in their minds that other prayers do not so much pertaine to them as those which they utter with their own mouthes As the minister is the mouth of God from God to the people so should he be the mouth of the people from the people to God Sometime the minister saith one part and the people another And in sundry parts of the Letanie the people make the prayer and the minister onely directs them what to pray for At the communion one of the people is allowed to make the generall confession in the name of the whole congregation At some prayers they are enjoyned to kneele devoutly and not at others In the administration which doth concerne the Minister himselfe or to be considered either the substance of the booke it self or certaine directories As for the substance of the book it is taken out of the Popes portuis with some rubricks and glosses of their own framing The same matter which is conteined in the English is also contained in their service book with some little addition The same forme is also observed with a small alteration wheras our forme of service should be as different as may be from the Popish And for length it is so wearisome that many times it shutteth out Preaching viz. when Baptisme the Communion Marying Churching and Buryal conâ—urre together as often they doe in great Congregations as it is said in the Abridgement of Lincolne Ministers Divine service in the Apostolicall Church was not spent in reading prayers Psalmes Epistles Gospels c. but for the most part in doctrine and exhortation When the Congregation assembled their Pastor was with them and he spent not the time in reading lessons prayers collects c. but uttered some word of exhortation and doctrine upon the parcell of Scripture which was read as was the custome also in the Sinagogues And suppose it had bene omitted at any time in the Sinâ—gogue we reade not of any such lame Liturgie in the Christian Church in the dayes of the Apostles nor in many ages following till blindnesse ignorance and lazinesse made the chiefe part of divine service to be omitted and a prescript forme to be made for 〈◊〉 and ignorant Priests For shal we beleeve that as long as Pastors were able to teach and exhort that they posted over a number of prayers and lessons c. and no farther No The bels of Aaron should give a sound as often as the Lords Priest entreth into the Sanctuarie Or doe they thinke that their Pastor was abroad at his pleasures when the flock was at their pasturage as devine service and some other reading minister serving them The Apostolicke Church and purer Antiquitie knew no such minister Out of the lessons or Psalmes which were read the minister took the argument and ground of his sermon beginning after this or the like manner Ye have heard brethren the booke of c. read The booke is read wherein it is prophecied We heare brethren when the Gospell was read the Lord saying that c. The directories are contained either in the Kalender or the Rubricks In the Kalender to direct the minister in such things as belong either to the minister himselfe or to the
statute as to receive the Annates or first yeares fruits of every Ecclesiasticall benesice after the vacancie of it and the tenth of all Ecclesiasticall benefices yearly These first fruits and tenths were the Popes due in time of Poperie when the Pope was cast forth they were given to the King and it was enacted That the Kings Maiesty his heirs â—nd successors for the augmentation and maintenance of the royall estate of his Imperiall Crowne dignity of supreme head of the Church of England should yearly have take enioy and receive united knit unto his imperiall crown for ever a yearly rent or pension amounting to the value of the tenth part of all the revenewes rents farmes tythes offerings emoluments and of all other profits as well called spirituall as temporall then appertaining or belonging or that afterward from thenceforth should belong to any Archbishopricke Bishopricke Abbacie Monasterie Priorie Archdeaconrie Deanrie Hospitall Colledge house Collegiate Prebend Cathedral church Collegiate Church couentuall church Parsonage Vicarage Chanterie free chappell or other benefice or promotion spirituall c. It was further enacted That the sayd first fruits and tenths and all the reuenewes and profits thereof should be in the order survey and governance of the Court of first fruits and tenths and ministers of the same This Court was erected in the Parliament begun anno 31. Henr. 8. Marke these words for the augmentation and maintenance of the royall estate of his Imperial crowne and dignity of supreame head of the Church of England for in that respect are the tenths exacted Restored by statute as of right due to the Crowne are either such as have ever been used by the Prince within his dominions or haue not been in use c. Ever in use as the supreme right of patronage called Patronage Paramont so that by lapse of time collation of benefices are transferred to the Prince and no further 2. To reap the tents of vacant benefices to his owne proper use 3. to give licence to choose a Bishop 4. to nominate a fit man to the Chapter whom they shall choose to the Bishopricke 5. to give consent to the person elected 6. to receive the oath of homage from the Bishop 7. to present any Ecclesiasticall persons whatsoever before the civil judges for offences committed against the peace of the kingdome and the Kingsroyall dignity Presentations and collations of benefices whether ordinary and original or extraordinary and transferred by devolution to superiours for the neglect of inferiours postponing times prescribed by law are the inventions of Sathan broched and dressed in his kitchin sayth Beza For when the Patrone presenteth to a benefice and the Bishop giveth collation the libertie of the Church to choose and seeke the worthiest and fittest man one of a thousand as Iob speaketh is taken away and unworthy men thrust upon the Churches When there is any defect through neglect of time this liberty is not restored to the Church but her bondage still increaseth till at last the power of bestowing a benefice by gradation come to the Prince Now to conferre a benefice is to set a Pastor over a flocke for howsoever the person presented have received Ordours before yet he hath not a particular charge but is a minister or as they call him a Priest at Random till he obtaine some benefice The Prince taketh up the rents of vacant Bishoprickes as Superiours of vassals who hold their lands of their Liege Lord. The Bishops See being vacant the Diocesan Church as they call it hath not liberty to choose a Bishop either in a full convention or by their commissioners nor yet the ministers of the Diocie but onely the Dean and Chapter as was the manner in time of Popery Neither may the Deane and Chapter proceed to the election till first a licence bee sent from the Prince and with the licence is sent a letter nominating the person whom they shall choose and then they proceed to the acceptation rather then free election of the person nominated Notwithstanding of this imaginary and feigned processe of election the kings assent and ratification is required Yea without all this imaginary proceeding of Deane and Chapter the Prince may by vertue of the statute above mentioned proceed to the ful election by himselfe and will do it when he thinketh good The clergy nobility gentry communalty of the Diocie are not regarded all this time They must accept whom Deane Chapter at the Princes pleasure shall recommend to them Hence it is that the Church receiveth Pastors Bishops from the Princes palace and he that can give or promise the greatest gift to the greatest Courtier shall win the prise So the prophane courtier setteth these great commanders Pastors over many Churches From Popes and Princes courts as out of the belly of the Trojan horse have been sent forth asses swine Beares Bulls upon the Lords vineyard At the last Parliament 1617. election by Deane and Chapter was established without the consent yea against the acts of our Kirk And the first man that entred this way I mean the Parliament way that is by Deane Chapter was the land of Corce who made it nice to take on a Bishopricke till he had a lawfull calling and the free approbation of the Kirk My Lord elect must make homage to the Prince and sweare not onely fidelity which every subject owe to their Prince but also as a vassall to doe homage to him as his superiour and performe that knight service which he is obliged to for his temporall lands Whereas before they held their lands in pure almes they were either compelled by Princes to hold in knights service or made filthie pactions with them to the end they might get in many temporall lands and for that cause rendred themselves as vassals selling both their owne liberties and the liberty of Ecclesiastical elections Not in use till after the Papall usurped authoritie was utterly driven forth of the bounds of the English Empire These concerne 1 appellations 2 Canons and lawes 3 Benefices As for appellations interposed at the instance of any party 1 The last appellation is made to the Prince and not forth of the kingdome 2 hee delegateth judges by the Chancellour of England under the great seale who shall determine in the cause Appellations ascend by degrees from one to one not from one to many No mediate appellation is heire from one to a Provinciall Synode or Nationall but from the Archdeacon or his officiall to the Bishop from the Bishop or his Commissary to the Archbishop from the Archbishops Archdeacon to the Court of Arches or the Court of Audience from these Courts to the Archbishop himselfe from the Archbishop to the Court of Chancery or to the Prince who by the Chancellors seale appointeth judges 24. Henr. 8. 25. Henr. 8. 1 Elizab So in place of gradation from parish Sessions and Consistories to classicall meetings of the Presbyteries from Presbyteries to Synodes
doe it alwayes by himselfe Then are they brought to the bishop not by the minister but by a godfather and a godmother for they must have a godfather and godmother at confirmation as at baptisme The Curate of the parish needeth not to come but may send the childrens names in writing In the first prayer the bishop prayeth for the 7. gifts of the spirit which the Papists say they receiue in confirmation Then the bishop wil not lift up his hands and blesse them in common as the Priests in the old law did when they blessed a multitude or great number but they must be brought to him one by one that he may lay his hand on every childe severally For there is some efficacie say they in that signe For they say that imposition of hands is one of the externall meanes by the which the holy Ghost is given And howbeit that prayer have the chief force yet imposition of hands hath some also In baptisme we receive forgivenesse of sinnes but the principall grace we receiue in confirmation is say they strength and defence against all tentations to sinne and the assaults of the world The Papists and they make the like destinction betwixt baptisme and confirmation The Papists say the comforter promised by Christ to his Church was bestowed in the sacrament of confirmation The same prayer for the comforter use they The grace which is begun in baptisme they say is perâ—ected in confirmation as the Papist sayth as if when we were baptized we were but halfe Christians In the prayer after the laying on of hands it is 〈◊〉 that the laying on of the bishops hands is a signe whereby the childe is certified of Gods favour and gracious goodnesse toward them a child of seven or eight yeares of age If it bee a certifying signe is it not a seale of grace as the other sacraments are All that I have sayd may be seen in Hooker Hackwell and their service book None must receive the communion till he be thus bishoped and yet divers bishops do not use it Then by order of law these who are bishoped may refuse to take the communion In hallowing of Churches the Papists use crosses taper light burning of lamps oyle ashes and many ridiculous ceremonies but let it be so that their dedication is more simple then the Popish yet it is superstitious For to dedicate that is to dote and mortifie to such a use as to the congregation to covein in it is already done by the founders who were owners of the ground and builders of the Churches and the use is onely civill to defend the people convened from winde and weather or other incommodities which might impede them in the service of God A second dedication that is an hallowing of it after it is set apart before it can be employed to divine service as if divine service were prophaned unlesse it were hallowed is meere superstition Our Churches are not like the Temple of Ierusalem which had a legall kinde of holines and was a type and figure of Christ but like the Iewish Synagogues There is no more holinesse in our Churches which containe the congregation then in the glebe land which is dedicate and set a part to maintaine the minister but that it should be kept cleane and comely for the people which is to convene in it When the congregation is there at divine service which is but accidental and may be performed on a hillock then God indeed is present in the middest of them Out of this hallowing of churches hath proceeded superstitious customes and canons of immunitie of churches I heare they may not carry a vessell through one of their cathedrall Churches or a bagge under their arms without reproofe as if their great Domes were like the Temple of Ierusalem Mark 11. 16. The like may be sayd of Churchyards or other burying places for all burial places are of a like nature whether they be neere the Church or removed fare from it Their jurisdiction is either delegate of ordinarie Iurisdiction delegate sometime to the Bishop not as he is Bishop but as he is a citizen or subject as 1. if he be appointed a justice of peace 2. if he be upon the kings secret counsell 3. if he be sent Embassadour to any forraine Prince 4. if he have any other civil office of countenance committed to him Besides that some of them are Iustices of Peace and Quorum some Councellours some at sometimes Embassadours to forrain Princes some of them have been Deputies under the Presidents of Wales as Whitgift late Bishop of Canterburie some of them sit in the Starre chamber with the Chauncellour and others of the Councel together with other Lords and Barons upon notable riots counterfeiting of letters taking away of maids within age against their parents and Gardians will c. where the most usuall punishment is imprisonment the pâ—llory or a fine They sit also in the high Court of Parliament pretending themselves to be theâ— estate of the Realm as if the body and state of the common-wealth were not an entire and compleat body and state without the body and state of the Prelacie nor lawes could not be made without their consent But the vanity of this their pretence is taken away by the authour of the Assertion of Christian Church Policie who doth prove that lawes have been made without their consent yea and without their presence even since they have been admtited to sit in Parliament Their priviledge to sit in the Starre-chamber and to be Lords of the Parliament house some doe thinke was granted by King Henry 2. Camd â— thinketh that this honor was bestowed upon them by William the first and that it is in respect of their Baronies which they hold in knight service that they sit there It is no fundamentall law then of the kingdome farre lesse doth it agree with the law of God to give voyce and decide in criminal civil matters in whatsoever secular court Is there any doubt to be resolved out of the word they have ever had a convocation of the Clergie in time of Parliament with whom they have advised in matters of religion Are the Prelates for their riding in pompe to Westminster and sitting in their â—obes more able to give advice then the whole Clergie assembled in a lower house Or can they be more rice in their judgement sitting apart from them Or is it not enough to give advice unlesse they also vote and that in matters no way pertinent to their calling Or is the Church respected in their persons when they shall have no place but as Barons Or shall they vote in the name of of the Church not having commission but like the Nobles who have place in respect of their birth In the higher house the Iudges of the Realme the Master of the Rolles and the Secretarie of estate sit in the midst thereof upon wooll-sackes But these that sit on the wooll-sacks have no
shall require All â—auses testamentarie and their appendicles are impertinent for Episcopal audience or any Ecclâ—siasticall oâ—sistorie Bona caduca is taken in the lawes as when failing him to whom they belonged by law the goods fal to another as the akorn which falleth to the ground when there is none to take it up is called Caducâ— glans By law Ecclesiasticall and coâ—firmed by the Municipall as 1. to conferre benefices or to institute into a benefice at the presentation of others 2. to command the persons instituâ—ed to be inducted 2. to command the fruits of vacant benefiâ—es to bee gathered and kepâ— in suâ—e custodie by some indifferent man to the use of the next successor 4. to assigne a competent portion to a vicarâ— 5. To grant dimissorie or testimoniall letters 6. to visit every third yeare thâ— Diocie Oâ— institution collation induction we shall entreat in a fitter place As for the third the sequestration of the fruits of the vacant benefices the authour of the Assertion of the true Christian Church policie thus writeth By the interest where by the Bishop challengeth to be custos Eccl. siarum there happen as bad if not worse then these for there is no sooner a Church voyd but a post is sent in all haste with letters of sequestiction to sequester the fruits to the use of the next incumbent which next incumbent for the greater care taken to preserve the fruits to his use before hee can obteine to be put in reall possession must pay 10. shillings or a marke or more for these letters of sequestiation with as much more also for letters so called of relaxation besides 2 pence 3 pence or 4 pence a mise for pottage Somner â— And from hence as â— take it is the Patron very much 〈◊〉 For he being as appeareth by the Statute of 25 Edm. 3. Lord and Avower of the Benefice ought to have the custodie and possession thereof during vacancie The fourth should not be at the Bishops carving but it is no great matter what be modified to them seeing they are for the most part hirelings or blind guides As for the fift it is agreeable to good ordour that no Clergie man passing from one Diocesse to another should be admitted to take on any cure without letters of commendation and a Testimoniall of their honest life and conversation and sufficient qualification but that this should be in the Bishops power is against reason and therefore no wonder if many abuses and inconveniences arise upon their flight Passe-ports Visitation is needfull and it were better for the Church if it were annuall But that the Bishop or any other should be sole Visitor is hurtfull A number is more able to make a sharpe enquirie for moe eyes see better then one and would not be so foone drawen away with corrupt partialitie The chiefe part then of voluntarie jurisdiction is every three yeare to visit the Diocie and to enquire by the Church-wardens and Side-men of the excesses and defects either of the minister of the Church wardens themselves or the rest of the parishioners Or the Minister as he is Minister or as he is another sort of man As Minister either in respect of his publick function in committing or omitting what hee ought not or in respect of his private life for many things are tollerate in lay men which do not besâ—eme Ministers Or the Church-wardens themselves and that concerning their office either in the Kirk or temple or out of it Oâ— the rest of the Parishoners â—ither as having some peculiar function or any other Christians As having peculiar function Phisitians Chyrurgians Schoolemasters Mid-wives if they exercise their function not being approved or use â—â—rcerie or superstition keepers of hospitals when according to their foundation the Bishop is only appoynted visitor or no other Of the other Christians offending against pieâ—ie righteousnesse sobrietie Against pietie as by blasphemy against God or the holy scripture idolatry superstition sâ—rcerie if it be such as by civill lawes of the kingdom is either not at all corrected or by order and dirâ—ction of the lawes is made also subject to Ecclesiasticall censures Breach of oath called Laesio fidei made before an Ecclesiasticall Iudge or voluntarily to any private man Heresie error against the Articles of Religion set forth in a Nationall Synoâ— holden the yeare 1562. and confirmed by royall authoritie schâ—â—me unlawâ—ul conventicles absence from divine service in their own parish upon the Lords dayeâ— or other festivall dayes where there is not a lawfull impediment unlawfull abstinence from parâ—aking of the Lords Supper which is to be celebrated thrice every year Against justice calumnie contumely râ—proach anent any cause Ecclesiasticall Simoniacall suing for sacred orders or degrees or of a benefice Vsurie above the rate often in the hundred by yeare Temerarious administration of the goods of the deceased subornation of perjurie falshood or forgerie committed in any Ecclesiasticall action violence to a minister deâ—eining of that which was left in legacie to the use of the poore or of goods due to the publick uses of the Church dâ—â—apidation of Ecclesiasticall goods and buildings Against sobriety as incontiniencie whatsoever committed with one of his kindred or bloud or of alliance either of them within the 4. degree exclusive according to the computation of the civill law which is called incest or adulterie or committed with a widow which is called stuprium or where both bee single tearmed fornication fiâ—thy speech sollicitation of anothers chastitie drunkennesse clandestine mariages either in respect of consent of parents or tutors not obteined or of the private place or witnesses moe then two not being present or the bannes not proclaimed three several times upon the Lords dayes or holy dayes in lawfull distance In this table we have an enumeration of offences belonging to Ecclesiasticall cognisance but it is unsufficient For there are many moe then are here expressed as Theft Sacriledge Murther Prophanation of the Sabboth Sodomie disturbance of divine service Polygamie Diffamation c. as by opening of the 10. commandements may be drawn out to a great number which ought to be censured by the Church This partition wall of crimes made in the Canon Law to make some crimes temporall others spirituall hath made the crimes reputed Ecclesiasticall to bee neglected by the Magistrates and many crimes not reputed Ecclesiasticall on the other side to be neglected by the Church As Adulterie howbeit by Gods law it be capitall so ought to be also by the law of man is not made capitall by their lawes but referred to the Ecclesiasticall Courts as proper to them many sins of witchcraft and sorcerie likewise And on the other side a Theefe should not passe uncensured by the Church howbeit he be overseen by the Magistrate For the church ought to deale with every scandalous sinner to bring the sinner to repentance notwithstanding the Magistrate pardoÌ„ or neglect to punish Next they have the offences there
whole Parish To the minister himselfe either in reading some Psalmes each day of every month or of the rest of the Bible partly out of the Canonicall Scripture partly out of the Apocrypha bookes and that within the yeare The reading of Psalmes and other parts of Scripture is not preaching but the word read is like a loafe unbroken or not divided in peeces and morsels And therefore it is not a right set forme of service to prescribe all the Psalmes to bee read within the space of a month or so many lessons of the Scripture within a year to take up the time which should be spent in preaching Lesse Scripture read and withall explained and opened up to the use of the hearers is more profitable And if the other prejudge this howbeit the matter be good for it is the good word of God so much as is canonicall yet the forme is naught and in this case unlawfull Then as for the reading of the Psalmes they make daily prayers of them when as they bee not all prayers or else the matter of these which are praâ—ers doth not agree to the present time and state of the Church but are read hand over head The Apocrypha bookes should not receive that honour as to be read publickly in the Church as canonicall Scripture is Because they containe sundry false and frivolous things and suppose not yet they are not the trompets which are set apart and sanctified by God to bee blowne by his priests in his temple The church of the Iewes read no other scripture but Canonical Moses and the Prophets and the Psalmes and the Christian Church in the purer times onley the monuments of the Prophets and Apostles The Councell of Laodicea decreed the same also The reading of them in the Church hath made the people beleeve that they are portions of the old and new testament Sundry of the Prelates take texts out of the Apocrypha sayth the authour of the petition to the Queen Divers chapters of the Apocrypha are appointed to be read for extraordinarie lessons upon Feast daies and some parts of the canonicall Scripture are omitted The directories which direct in such things as belong to the whole Parish are anent observing feast dayes and daies of abstinence from flesh They have a number of feasts and fasting daies more then the Iewes had appointed to them The holy dayes observed by them besides the weekely Sabboths are these following the dayes of the Feasts of the Circumcision of the Epiphâ—â—ie of the Purification of the blessed Virgin of S. Matthias the Apostle of the annuntiation of the virgine of Saint Mark the Euangelist of Saint Philip and Iacob the Apostles of Christs Ascension of the nativitie of Iohn Baptist of S. Peter the Apostle of Iames the Apostle of Bartholomew the Apostle of S. Matthew the Apostle of S. Michael the Arch-Angel of S. Luke the Euangelist of S. Simon and Iude the Apostles of all Saints of Saint Andrew the Apostle of Saint Thomas the Apostle of Christs Nativitie of S. Steven the Martyr of S. Iohn the Euangelist of the holy Innocents Munday and Tuesday in Easter weeke and Munday and Tuesday in Whitson weeke This is their number and order as it is set downe in the beginning of their service booke They keep the same order in the observation of them that the Popish church observeth with the same distance of time from other upon the same dayes Gospels Epistles Collects and proper lessons the same howbeit some time fewer with the like observation of rest And howbeit S. George be left out in this reckoning yet is his day honoured This Saint saith Barrow hath no small entertainment with his solemne procession and that by no small estates but even the greatest of the land with Cornets Trumpets Harbe Shackebuts Psâ—lteries Duâ—â—imer and all instruments of musicke c This Saint beside his noble ordour of Knighthood hath also his peculiar Chaplaine Palatine of the order who it to weare a gold ring on his thomb The holy dayes are dedicate to the Trinite to Christ alone to Saints to Angels As for the day dedicated to the honour of the Trinitie Bellarmine doth confesse that it is recent that it was not observed at Rome in the dayes of Pope Alexander the third It was celebrated in some particular Provinces but not received into Rome till the time of Pope Iohn the 22. It was thought needlesse seeing the Trinitie was remembred either one way or other in the daily service but especially upon the Lords day for the Preface of the Trinitie day was of old sung upon the Lords day and the Creed wherein the Trinitie is remembred was not omitted If there should be a holy day for every great mysterie of our religion then must we have many more holy daies then we have yet had If a particular day for the Trinitie entred but of late in the Church for the respects foresaid then what mysterie of Religion is remembred frequently on the Lords day in hymne prayer confession creed or sermon needeth not a speciall day and a set service with bodily rest for that mysterie You see then that the feast which was rejected a long time by the Popes themselves the English doe retaine As for the feastgoelonging to the life death of Christ the most â—enoumed most ancient is Easter and yet it was not observed by the Apostles The hote contentions about it whether it should be observed upon the day of the full Moone or the Sabboth after declareth that they did not institute it for they could have easily decided that question whether shall we be conforme to the Iewes in observing the same day with them or not yea the Apostle 1. Cor. 5. 8. speaking of the celebration of our Easter tyeth us not to a certaine number of dayes as the Iewes were who after the eating of the Lambe might not have any levened bread in their house for seven daies but sayth ours is all the yeare long to be observed ye through our whole life with other kind of unleavned bread both by particular Churches persons No where doth he refer us to anniversary Easter The Christian Pentecost was not observed by the Apostles howsoever sometime some of theÌ„ went up to Ierusalem at the Iewish Pentecost to confirme or â—ucrifie the Iewes as long as the Temple stood If the Apostles theÌ„selves upon whom the gifts of the H. Spirit were powred that day did not observ it themselves who were the receivers of the benefit what warrant haue we to observe it If neither Easter nor Pentecost were Apostolical institutions far lesse the Ascension day and the Nativitie The feast of Circumcision Bellar. saith is very recent it is to be observed that they have a service day or holy time for Christs circumcis but not for his Baptism for upon the Eâ—iph day they make mention of the 3 wisem the star but nothing of Chr. Baptism in their
Gâ—spels and Epistles In a word all the dayes dedicate to Christs severall acts are all humane inventions some later some more ancient Iewish formes wherwith that people was brought up under the pedagogie of the law a rudimentarie kind of instruction not beseeming the Christian Church nor answerable to the cleare light of the Gospell The Iewes anniversarie dayes were abolished not onely for their peculiar service or signification of things to come but altogether howbeit memorials of by-past benefits Christ and his Apostles did institure no day for remembrance of a particular benefit no not the weekly sabboth let be an anniversary day For the weekly Lords day was not appointed for remembrance of the particular benefit of Christs resurrection but for the whole worship of God If the Lords day were referred directly and expressely to the commemoration of the resurrection then should it be the proper and peculiar service of the Sabboth then should we not have at all a day determinate in the new â—estament and institute to worship God for himselfe and all his workes in generall There was then no memoriall dayes appoynted in the new testament but a morall day for the worship of God The sacrament as often as it is celebrate it is a memoriall of his passion When the word is preached Christ is crucified before our eyes But dayes of particular commemorations of some speciall actions with solemnitie and cessation from worke we have none nor was it the intention of Christ or his Apostles If there be no warrant to dedicate anniversarie dayes to Christ farre lesse to the virgin Mary and the rest of the Saints and of Angels Their holy dayes of Saints are called the Saints dayes as well as Christs dayes are called his And they have their collects gospels epistles as well as Christ hath his and what reason have they to have some anniversarie remembrances of so many Saints of the new testament and never one for any of the old Can they give any reason of this difference but a â—opish one And among these of the Christian Church why is Timothy and Titus and many â—oe not remembred as the rest are Is the 〈◊〉 purification of our Lady upon the candleâ—masse day a matter of such moment that it is to be honoured with some speciall day and actions of greater importance are not so to be celebrate This night the Maior of London kneeleth downe at S. Edwins tombe in Pâ—ules Church and sayth a Pâ—ter noster as Barroâ— reporteth If I should insist upon every particular day and rip up their collects gospells pisâ—les hymnes and songs I should be too proâ—ixe For we should fall upon many fooleries and impertinent application of the word of God In the collect from Christmas to New-yeares day they are appointed to say that Christ was borne upon this day when as it beâ—oved him to be borne onely upon one day 〈◊〉 it is grounded upon an erroneous conceit of Zacharies high priesthood that he was born â—n the 25. day of December In the collect upon Innocents day it is sayd that the infants whom Herod murthered were Gods witnesses Athanasius creed is to honour the high dayes 〈◊〉 not the common creed and is appointed to be read onely upon certaine holy dayes it must not grace other dayes Venite may not serve at Easter as it doth all the yeare before and after follow Domine labia mea They have no reason for these and other like superstitious vanities but such as Durandus or any other papist can give them out of their reasonlessâ— Rationalls What holynesse they place in their holy dayes may be seene in that they haue a stricter rest enjoyned upon them not they urge for the sabbath whereas the Lord required a stricter rest upon the Sabbath then upon other dayes appointed by himself Then againe their principall feasts haue Eaves and devout fastes going before Thirdly they say they will not change them to let us see that they may be changed but retaine the same dayes which the papists observe and which they say were consecrate and made more holie then other dayies be the actions which were wrought on these dayes as the manger and crosse of tree was with the truth of Christs body Even howbeit this reteyning without change doeth nourish in the people both a superstitious and popish conceit of the holynes of the day and the erroneous conceits that Christ was borne on such a day Iohn Baptist on such a day that Zacharie was high priest etc. To let passe other popish opinions of worship and merite The most part observe it with masking dancing gluttonie games enterludes For the which superstitious and erroneous conceits and incorrigible abuses they ought to be abolished suppose in themselves they had bene never so indifferent Besides their Eaves they have their ordinary fridaies Ember weeks and lent fast And if they say that abstinence from flesh onely is coÌ„manded for some politicall respects I would demand wherefore is the minister or Curate enjoyned after sermon homilie or exhortation to declare unto the people whether there be any holy dayes or fasting daies the week following Are not the people commanbed likewise to repaire to the Church to pray and to heare divine service Their lent beginneth as the popish doeth upon Ashwednesday with a terrible coÌ„mination where are pronounced many bitter curses and the people answer ratifie every one of them with their own mouth saying Amen The priest before he utter the curses after the lettanie is sayd goeth to the pulpit to imitate the levites who pronunced curses upon mount Ebal and never but once he saith Brethren in the primitive Church there was a godly discipline that at the beginning of lent such persons as were notorious sinners were put to open pennance and punished in this world that their soules might be saved in the day of the Lord and that others admonished by their exaÌ„ple might be the more afraid to offend In stead wherof untill the same discipline may be restored again which thing is much to be wished etc. it is thought good that at this time should be read the generall sentences of Gods cursings against impenitent sinners Yee see that corporall and afflictiue penance is commended for good discipl for the disci of the prim church for the discipl of lent and espetially on ashweonesday that it is wished to be restored again I beleeve theÌ„ It is displing ashes shriving and such other gear that they would haue In the last collect upon the first day of lent or ashwednesday the priest or Curate sayth Be favourable to thy people which turne unto the in weeping fasting and prayer Is this to fast for ciuil respects onely for the main tenance of sea faring men and preservation of cattell The Priests and Clerks kneeling say the Psalme miserere mei Deus The prayers and special exhortations tend to begin their repentance that day The week before Easter hath a prescript service
infection of the plague and indeed it renueth the memorie of the Leviticall priesthood which did with-draw himselfe from the people into the place called the holiest place where he talked with God and offered for the sinnes of the people The chauncel distinguished from the body of the Church is their holy place for the Priest and He hath a peculiar dore to this chancell through which none might passe but himselfe saith Borrow For the châ—piters and letanie there is commandement given that they should be read in the body of the Church saith M. Cartwright in his first Reply In his second Reply he saith I am assuredly perswaded that the tenth Church in England hath not all the service said in that place where the whole Church may heare it They will rather stick to the Iewish or popish rites and imitate Masse priests then edifie Gods people For mariage he commeth to the bodie of the Church for Baptisme to that part which is over against the Church-dore and so trudgeth from place to place The Letanie must not bee used but upon Sundaies Wednesdaies and Fridayes except the Ordinarie appoint other dayes the Minister propoundeth things to be prayed for or against the people performe the prayer saying with a lowd voyce Good Lord deliver us we beseech thee to heare us good Lord and this they often repeate And yet one suffrage is put out of the letany which was in it before to wit From the tyrannie of the Bishop of Rome and all his detestable enormities good Lord deliver us They say certaine Psalmes and prayers over the corne and grasse and certaine gospels at crosse-waies saith Barrowe In the service booke the Curate is thus directed anent Homilies After the Creed if there be no Sermon shall follow one of the Homilies alreadie set forth or after to be set forth by common authoritie Who knoweth what is hereafter to be set forth The Survey of the booke of common prayer doth relate that many points of Poperie and Lutheranisme are broached in Court and citie pulpits and yet not called into question as be Doctrines tending to the Reformation of Popish ceremonies Iudg then what corrupt Homilies may be set forth And yet Ministers are urged to subscribe to the book of common prayer notwithstanding of the foresaid Rubrickes It is the office of a Pastor to preach and not to reade Homilies Hee ought to cut and divide the word aright and apply it to particular sores which cannot be done by homilies What was said against Apocripha bookes may be throwne against them The reading of homilies is a cushion for idle or blind Priests to rest upon What say you to the Vicar of W. who upon an holy day in stead of preaching the Word which he could not or reading of homilies which he would not to terrifie his Parishoners with the judgements of God and to move them to repentance solemnly read and published a counterfeit fable out of a little pamphlet intituled Strange newes out of Calabria pretended to be prognosticated by M. Iohn Doleta The parts of the Liturgie which concerne onely certaine persons are â—nens 1. Celebration of matrimonie In the first words uttered to the married persons by the Priest it is said that Matrmonie signifieth unto us the mysticall union which is between Christ and his Church Then againe in a Collect after the conjunction it is said O God which hast câ—nsecrated the state of matrmonie to such an excellent mysterie that in it is signified and represented the spirituall marriage and unitie betwixt Christ and his Church Is not this to apply these words Ephes. 5. 32. This is a great Mysterie to the conjunction of man and wife which the Apostle uttereth of Christ and his Church by which interpretation the papists have made mattimonie a Sacrament and the band betwixt the married persons inseparable and not to be dissolved but by death In the first part of their homilie of Swearing Baptisme and Matrimonie are called Sacraments The minister receiving the woman at her fathers or friends hands is to cause the man to take the woman by the right hand and give his troth to the woman Then are they to loose their hands againe and the woman taking the man by the right hand giveth her troth Then shall they againe loose their hands and the man shall give unto the woman a Ring laying the same upon the booke with the accustomed duty to the Priest Clerke And the Priest taking the ring shall deliver it unto the man to put it upon the 4 finger of the womans left hand And the man taught by the priest shall say with 〈…〉 thee wed with my bodie I thee worship 〈…〉 worldly goods I thee 〈…〉 name of the Father Son and H. ghost Then the man leaving the ring upon the fourth finger of the 〈◊〉 left hand the minister shall say set us pray O eternall God c. In the prayer the ring given and received is said to be a token and pledge of the vow and convenant made betwixt them Is there not heere an heap of toyes and yet never one wanteth a signification The ring must be put upon the fourth finger of the left hand because say they there is a nerve which runneth from that finger straight to the heart The ring must be layed on the service booke I know not to what end except it be to sanctifie it in stead of that blessing and sprinckling with holy water which the Popish Priest used as may be seene in the Romane Rituall Then againe what sense can be made of these words with my body I thee worship One of a thousand doth not understand them their Pâ—elats have not explaned them The words of the Apostle Peter 1. Epi. 3. 7. giving honor to the wife as to the weaker vessell doe signifie onely honest care and follicitude and to beare with her infirmities she being the weaker vessell For honor after the Hebrew phrase is largely taken To give honor as to the weaker vessell and to worship her with the body is farr different as the word worship foundeth in our Language The Apostle 1 Cor. 12. 23. saith And those members of the bodie which we thinke to be lesse honourable upon these we bestow more abundant honour that is with greater carefulness we cover then wee doe other members But we are not to worship the members which are lesse honourable The Priest is appointed to say to God in his prayer that the ring is a token pledg of covenant made betwixt them If the ring had beene used onely at the contract as a civill rite it might have been comported with but to bring it into the Church I meane to divine service is either to prophane the same with civill ceremonies or pollute it with Popish and superstitious rites rather as these are For they were counted in time of poperie holy and religious rites of a holy Sacrament The married persons must