not immediately to his iustification remission of sinne and saluation but yet to his preseruation from danger as it did those whom God gaue Paul in his voyage Yea it helpeth much to obtaine faith that howsoeuer not now yet hereafter the partie we pray for may beleeue Which faith obtained at the humble request which we make like that of the Palsie man his friends may so farre iustifie Si S. Stephanuâ— sic non or asset ecclesia Pauluâ—â— non baberet August serm de Stephan as remission of sinnes and eternall life will certainely follow Thus Saint Austin and other of the Fathers take that Paul was conuerted at the prayer of Stephen For if holy Stephen had not thus prayed the Church should not haue had Paul a conuert And it is manifest saith that good Father that God giueth men in their prayer things to be giuen as the beginnings entrance of faith and that he prepareth for others not vnlesse they pray perseuerance and constancie to the ende CoÌ„st at deum dare alia daâ—da non or antibus sicut mitium fidei alsa non nisi or antibus praeparasse sicut vsque in finem perseuerantiaÌ„ Id de bono per seueran lib. 2. c. 16. Thus farre Saint Austin We all must and doe confesse no man is wise by another man his wisedome yet another man his wisdome helps to put one into the way of knowledge and vnderstanding So thinke we of another mans faith whether for children newly baptized or olde folkes that are not conuerted if so they belong vnto God They whose leysure is more then the running band of a ready writer permits may haue recourse in this wise to the auncient and late Diuines Ambrose vpon Saint Luke If thou art somewhat doubtfull of pardon for thine owne sinnes Sigrauium pec catorum diffidis veniam adhibe precatoreÌ„ adhibe ecclesiaÌ„ quapro te prece tur Ambros lib 5. in Luc. c. 5. Intelligitur simul referri ad portantes et ad euÌ„ quiporta batur Chrisost vide quantum vale at apud Deum fides propria apud queÌ„ sic valuit aliema vt intus exera curaret homiâ—eâ—â— Glos ordin Hoc verè dixerim interuenic ente pioruÌ„ pareÌ„ tum fide fieri vt nati vel nascituri infaÌ„tes sancti sint idest in fâ—dere censcantur ac proinds serueÌ„tur Bez. QuestionuÌ„ respons part 2. pag. 68. Non negamus quin baptismus fidem requirat sednon qualiâ— requiritur in câ—na Fidesenim relationem semper ad dei promissionem habet Ero. etc. Bez. refut errerum Micha Seruet pag. 829. take others to beg for thee Saint Chrisostome vpon these words Christ seeing their faith Math. 9.2 referreth it not onely to those that bare the sicke man buâ— vnto him also that was borne The ordinarie glosse See how much ones owne faith auaileth with God that anothers so much preuaileth that both inwardly and outwardly a man is healed Our late writers as Hemingius in the place quoted afore and Caluin vpon the ninth of Mathew giue the like note This may I truely say the words are Master Bezaes The faith of the Godly parents entring betweene it cometh to passe that infants borne or to be borne are holy that is reckoned in the couenant therfore saued Which answere of his vpon some occasion of dispute twixt him and one Michael Seruetus who was afterwards burnt at Geneua is more fully inlarged We deny not saith he but baptisme requireth faith but not such as is required in the Supper of the Lord. For faith hath alwaies relation to the promise of God I will be thy God and the God of thy seede The same Author answering this Anabaptist that we may see how one egge is like another when Seruetus had said as much as some else thus he replyeth If thy word Seruetius must be an oracle vnto vs Si vâ—xtua Ser nete pro â—racâ— lâ— nobis ost creâ— dimus figmentâ—Ì„ essâ— papisticâ—Ì„ quod in alterius fide alter baptizetur sedquiâ— prohibet des institutto â—e tibi credam securè contemuâ— quod pronuntiat Ibid 834. we must belleue it is a Popish deuice to say that one is Baptized into anothers faith but because Gods holy institution forbids me I safely contemne what thou dost boldly pronounce So then if no Popish deuise to say that one may be baptized into anothers faith vnderstanding it as hath beene shewen if their word be no oracle that say the contrarie if Gods institution will haue vs so speake if Baptisme require faith though not such as is in the other Sacrament required of striplings and men of yeares if no more be said by our opponents then was by Michael Seruetus if sureties may promise what children God inabling them in time will themselues actually performe we may doe well not to héed what others haue done ill vnaduisedly to vtter Chap. 15. There are two Sacraments as generally necessary to saluation This word generall importeth other more Sacraments in particular implying the Popish Sacraments and so cleane contrary to the 15. article of Religion whereas it is said There are two Sacraments onely IN the addition to the Catechisme these words raise vp some mens quicke appetite and a maruill it is that their queasie stomack all this while takes not a surfeit with ouercloynig it selfe But it séemeth they are sharpe set Ne musea quidem and as if Domitians delight were much to their liking a flye shall not escape them A méere cauill it is in falsely combining this word generall vnto Sacraments implying some else particular Whereas it is to be vnderstood generally necessary to saluatioÌ„ noteth it to be euery mans duety in submitting vnto them because euery one is either an infant or of more yeares And if both both generally necessarie to saluation for both Beside one might thinke the word as should tell them a partition wall is betwixt the Sacraments generall giuing theÌ„ a reason why two Sacraments receiued no more For so this coniunction as signifieth both in Scripture and in this place In Scripture these witnesses shall serue though more might be produced I beseech yee as strangers and pilgrims abstaine from fleshly lusts c. Where the Apostle drawing an argument from the thing wherof he intreateth vseth a course dehortatorie and exhortatorie Dehortatorie abstaine from fleshly lusts exhortatorie and haue your conuersation c. From the person As strangers and pilgrims that is Math. 6.12 Luc. 11.4 Ve aliquid sit sacramentum ecclesia requiritur vt sic loquar vniuersa litas maÌ„dats promissionis atuina complecteÌ„s oÌ„nesministros omnesfideles omnium temporum in noue testamento Chemnit de coÌ„firmat p. 62. Cerimonias in ordinatione mi nistrorum eccle siae modo ritè et cum edificatione obseruatas laudamus vt quae vntuersaleÌ„ vsum non obtinent Nec enim ownes c. Goulart in epist. 63. ad Ca cilian because strangers and
a Moses tam diligenter velu ti ob oculos viseÌ„da proponit Muscul Ibid. FulcherrimuÌ„ est et vehementer optandum hoc genus mortes c. Sic ex hac vita deceduÌ„t quibus a deo datur vt quasimorteÌ„ in suapotestate ha beant vt eam vbi voluerint admittant Ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iob. 34.20 and gaue vp the Ghost and was gathered vnto his Fathers vpon which words Mufculus well noteth that it is not for naught Moses doth aâ— it were propose those things before our eye parcell after parcell So easie so quiet so comely and honest kind of death is most beautifull and to be wished for yea earnestly to be wished for It so as he well obserueth then is that to be wished for yea and that earnessly which is contrary to a suddaine death For in the Patriarks kinde of death men saith he to whom God grannieth so to depart dot of this life haue death as it were in their own powet to adâ—â—t it when they will which course assuredly we must confesse is not so in suddaine death For Elihis speaking of the iudgements that be fast the wicked reckoneth suddaine death for one They die suddainely as did Absolon Cora Dathan and Abiram and the â—â—â—st hornâ— of Egypt and Ananias and Saphira with infinite others Yet the Apostle saith in the first of Corinth 15.21 we shall not all sleepe but we shall all be changed in a moment in the twickling of an eye at the last trump True in deede it is that some shall be reserued till that time suddainly changed yet that no exception because suddaine death shal be to some persons that therefore none shal pray against it For it needs must be that heresies shall come yet that no hinderance why we should not doe all diligence by prayer studie reading the word of God or any other good holy meanes to stop them And if the Lord shall dispase of any of vs other wise then in the point we intreate of calling vs on the suddaine as he hath done many good men yet to pray against it is no disobeying the Lords will which is his owne secret and vnknowne to vs. For if a man may wish contrarie to that which he knoweth will fall out so man he be otherwhiles extraordinarily affected and yet in a holy manner as did Saint Paul desiring himselfe to be cut off Rom. 9. so his kinsmen in the flesh all Israel might be saued yea if a man in the earnestnesse of his loue may wish contrary to that which he seeth already come to passe as appeareth in S. Paul when he would he were with the Galathiaâ—s whereas he then was absent and in that very instant could not at once be present we see not Galath 4.20 but a man praying against suddaine death may be farre from iust reproofe specially when a man knoweth not ought to the contrary touching himselfe and if he did know or notwithstanding this particular clause should die suddainely yet his prayer made in what manner the Church giueth direction is not so much distributiuely in his owne person as collectiuely in the name of the whole congregation For the soote of the auswere is not deliuer me good Lord but deliuer vs. The effect of which petition howsoeuer some one person may misse of in the particular of suddaine death yet the greater part doth not And although he that dieth suddainely may haue his prayer trustrated in that one point yet some other way it taketh place namely that he be neuer vnprepared for death So as in a word to cut off all controuersies meete withall exceptions this may giue full contentment to a peaceable honest hart that when we pray against suddaine death we pray against vnprepared death And howsoeuer it may preuent a kindly opportunitie for ministring of comfortable instructions to our selues and others which we might yeelde vpon respite giuen by sicknesse yet the substance of that clause is that suddaine death may in no case preuent vs of the glorious inheritance prepared of God for the Saints Chap. 20. Also the often repetition of good Lord deliuer vs and that saying we beseech thee to heare vs is against the Commandement of our Sauiour Math. 6.7 FOrasmuch as the Letanie is the aâ—â—â— whereupon these obiections are thus hammered one after another it shall not be amisse to make knowne out defence in this behalfe The Letanie a greeke word the same which Rogations is in latine solemne set supplications in english to our vnderstanding is well sampled to yâ— body of praiers supplicatioÌ„s intercessions thanksgiuing mentioned by the Apostle â— Tim. 2.1 Phi. 4.6 interpreted by the Fathers Hilaric Amb. Austin Cassian 2. Tim. 2 1. Philip. 4 6. Hilar. in explicat Psal 140. Ambros de sacrament lib. 6. c. 5. Aug epist. 59. ad Paulium c. Bern. Theophilact For all those foure sweete companions namely praiers supplicatioÌ„s c. interchangeably sort together Prayer in the entrance appealing to the glorious persons in the blessed Trinitie Supplications for feare of enils to come wherein the soule humbly deprecateth and prayeth against them and no other cry for the time is heard but this Good Lord deliuer vs Intercession as that by thy holy incarnation by thy holy Natiuitie and circumcision c. All which deliuering the articles of our faith in the forme of a prayer is like to the heigh of deuotion when our communicants trebâ—le their try O Lord God lamb of God Sonne of the Father thou that takest away the sins of the world c. Lastly Thanksgiuing is in that Letanie also mentioned but because of our humiliation the requests we make are much intermingled yet intermingled as they are they may easily be discerned Some that trauaile no such way as directeth from the hart to the throne of grace thinke it hereby and oft inough said though but once said Good Lord deliuer vs. But others of more experience and beléeue their experience hold it not sufficient to send one but another and after him a third and the more the more companie and all with one note Good Lord deliuer vs. And the note is an eight so often the same message is done for feare it should not be throughly well done And if all be eight as some haue thought when a man hath faid all he can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he can say but all and eight times he remembreth to fall with his petition but raising his hopes good Lord deliuer vs long and euer and onely may this contrarie fancie be theirs to mislike such zealous repetitions who can soone satissie themselues with a luke warme perfunctorie bleak cold duetie in so chill manner persormed as if a North-winde blew out of their months Haec dixi vt noÌ„ putetis repetiti onem in verbis sanctae lingua lo quacitatis esse appetitum sapeâ—bi repetitio habet vim Paratum cor meum alio loco dicit sustine
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
might appeale to the greek dictionaries for proofe hereof yet wee will keepe vs within the limits of scripture and take one place in stead of manie In the seuenth of the Acts it is said Abraham his féet should be soâ—ourners in a strange land Being therefore no error in the print 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 7.6 nor in the signification of the word this exception here taken may returne backe with a shame inough to the other who hath inforced it to appeare 17. When the long suffering of God was looked for c. for the long suffering of God waited 1. Pet. 3.20 This we read for part of the Epistle on Easter euen Reasons why we should so continue the reading and not vary 1. The verbe is put intransitiuely without an accusatiue case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 3.20 mâ— dia vocis Exemp ConstaÌ„ 2. The word is actiue and passiue did expect or was expected 3. Other latin copies as that of Constance and that of Erasmus translate it passiuely as our Communion booke hath it and we trust they knew the force of so much Gréeke as this verbe 4. They that translate actiuely did expect must make a supply of some thing else and tell vs what it did waite or expect or looke for 5. Grant it actiuely translated did waite or make an abode what aduantage is herein more theÌ„ in the other or how is the meaning of the holy Ghost furdered in this and peruerted in the other of the Communion booke For to this purpose it is alleadged but to this purpose can prooue nothing Because it misapplieth many matters to the countenancing of errors and doubtfull matters 1. To those children whom Herod caused to be murdred whom the Collect there calleth Gods witnesses Reuel 14.1 That which Scripture proposeth in common to all Saints and so intendeth may he vnderstood with some allusion to others and at other times In triumph for the coronation of our gratious King that Psalme or the like which concernes Dauid Salomon his or their times and God his speciall mercies vpon them our Church and the Diuines thereof by application draw homeward to personall vse sitting their owne thoughts and their auditors to the same day The like may be thought in defence of our practise for reading the 14. of Reuelation which because we finde it commeth nearest in respect of some allusion though it were not the maine scope perhaps of the Euangelist we vse as this day to read it publikely in solemnizing the memorie of those harmelesse innocents For diuerse points in those fewe verses read at that time sort with those children 1. Virgins for so little ones as those may be called being two yeare olde and vnder though we deny not more is meant in that name Virgins 2. In their mouth was found no guile 3. They are called first fruits vnto God and the lamb because immediatly vpon the daies of our Sauiours birth these poore infants were first put to death 4. Origen or one in his name among his workes a very auncient writer calleth them the first fruites of the Martyrs Primitiae martyrum Origen homil 3. in diuersâ—s To conclude if it may not be allowed to read such Chapters in way of some correspondence though not altogether in the exactest manner this course must be condemned not in our Church alone but in others also who in times of famine pestilence triumphes funerals and the like haue not a Scripture expresly for euery occasion but come as neare as they can As for example in that memorable publike thankesgiuing vnto God throughout all our Churches for his mercifull discouery of the odious and execrable treason intended the fift of Nouember Prayers and thankesgiuing for the happie deliuerance of his maiestie c. Nouemb. 5. in 1605. against the Kings highnesse our dread soueraigne as also his dearely beloued both his other selfe the Queenes most excellent maiestie and those louely branches of his royall body the yoong Prince and the rest of that regall issue with the Lords of his Maiesties most honorable Councell and the choisest of our estate Ecclesiasticall and Politicall what other Psalmes haue we read by way of application but the Psalme 35.68.69 for Chapter 1. Sam. 22. and part of Saint Mathew 27. for Epistle Romames 13.1.2 and Gospell Actes 23 And our trust is that none will be offended who haue cause to thanke God as deepely as our selues for so they haue that by Gods direction we make choice of such Scriptures as may be thought fittest for that holy businesse As for the clause annexed that our Collect calleth those innocents Gods Martyrs Looke afore in this appendix 2. The time that Christ c. For the time that Christ abode in the graue 1. Pet. 3.17 What our hot burning reprehenders would say we cannot coniecture For their sentence is vnperfit as you see But this we doe the Reader to vnderstand that this Scripture is read for the Epistle on Easter euen And wherein or how misapplyed because read as that day we know not specially being as it is a day of memoriall of the Passion and sufferings of Christ who in that Chapter is set downe by the Apostle for an example of a holy patience and godly contentation 3. To Michaell at a created Angell Reuel 12.7 Looke the answere afore in the appendix We cannot Subscribe to the Booke of ordination as is required for those reasons First because it containeth in it some manifest vntruths For it affirmeth that it is euident vnto all men diligently reading holy Scriptures or auncient Authors that from the Apostles times there haue beene these orders of the Ministers in the Church that is Bishops Priests and Deacons They are set downe all thrée in the newe Testament and by consent of the ages following they haue beene from time to time distinguished orders of Ministers in the Church as we haue shewed afore and might farder inlarge by more ample testimonie It saith that God did inspire his holy Apostles to choose Saint Stephen to the order of the Deacon set downe in that booke and that Deacons then to be ordred are called to the like office and administration That God did inspire his holy Apostles to choose Saint Stephen Meminisse Diacons debent quâ—ntâ—m Apostolos id est Episcopos praepositos Dominus eligit Diaconos aeutem post ascensum domini Apostolisibi constitue runt episcopa â—ussus ecclesia ministros Cyprian lib. 3. epistola 9. to the order of Deacon set downe in that booke is a truth warranted by Scripture and afterwards by the Fathers as Saint Cyprian among the rest Deacons must remember that the Lord hath chosen Apostles that is Bishops and Prelates But the Apostles after the ascention of the Lord appointed Deacons Ministers of his Bishopricke Church And that they are called to the like office and administration may appeare in this because as they preached and baptised so likewise doe ours Secondly
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
Act 12 13. Exod 8 4 17. Isay 5 27. a Bée in the lande of Ashur And what ministers of indignation can be wante for any exploite by death that hath a mightie and strong host like a tempest of haile and a whirlewinde Luc. 28 2. that causeth the blood fall on the head of Ioab and all his Fathers house that the house of Ioab was neuer without some â— Sam. 3.29 that had running issues or a Lepar or that leaneth on a staffe or that doth fall on the sword or that lacketh bread So as what Rabsake said for his Master is true of the Almightie How canst thou despise any Captame of the least of my Masters seruants 2 King 18.24 The least of them contemptible though they seeme are able to take our life and soule from vs and yet at such times they come not without the Lord yea what euer deadly arrest is made vpon any man it is a Capias from the Lord. Be it deuill or any imp of the deuill few or many they fetch away a wretched soule yet God it is who greater then the Prince of this world so commaundeth and appointeth and therefore to be held his action and worke As Psal 78.49 Psalm 78 49. He did cast vpon them the fiercenesse of his anger and â—â—dignation and wrath and vengeance by sending out of euill Angels So that did we know which we doe not that such a day such an houre such a man a reprobate is to be buried yet the words of Scripture allow vs to say The Lord hath taken the soule of such a one For the body is committed to the graue his Soule to God that gaue it Eccles 12.7 Iob 27 8. Iob maketh it plaine Chap. 27. in his demand what hope hath an hypocrite when he hath heaped vp riches if God take away his Soule Heb. 10 31. In iudgement it is we confesse because a fearefull thing to fall into the hands of the liuing God He must affirme him to be a deare brother And reason For we are somewhat beholding to the receiued stile of our countrie somewhat to humanitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 27.27 somewhat to our opinion and the outward appearance of a thing In Paul his voyage the Mariners thought that some countrie did approch vnto them That was their opinion such was the appearance for in failing the eye so informeth Humanitie sometimes so tempereth a mans speech as were it precisely censured might peraduenture be suspected for an vntruth Saint Austin writing to Macedonius giueth him in his letter the name of a good man Ego quidem intuens mores tuas appellaus te virum bonuâ—s sed to intuens verba Christi die tibi-ipsi c. August Maced epist 54. Quod cuÌ„ veruÌ„ sit hoc eni veritas dixit c. Fallacia ssentatione dixisse dominicis verbis quasi contrarius extitisse Ibid. NoÌ„ enim et ipse doâ—inus coÌ„trarâ—a sibi loquutus est c Nee â—egitur conuersus fuisse ad fidem et paenitentâ—am Auctor compilation Chronâ—log Temput est beat a memoria Liberii pracepta reuoluere Ambrosâ—a a vurgim Lib. 3. Ad Liberium Beatum Roma episcopum vna Epiphan hares 75. A beatisims Liberis c. Basil epist 74. ad episcop occidentales hereat Macedonius pausing because there is none good but God the answer is returned him by Saint Austin In deede quoth hee looking vpon thy manners I called the a good man but you looking vppon the wordes of Christ say to your selfe their is none good but God Which being a truth for the truth hath spoken it yet would I not bee thought to haue spoken in a dissembling sort and to contrarie as it were the Lord his owne wordes nor did the Lord himselfe contrarie his owne saing Luke 6. A good manous of the good treasure of the heart bringeth foorth good thinges Afterwardes resoluing the doubt hee sheweth that God of himselfe is singularlie good by himselfe and vnchangeablie but man is not so and yet be there proueth withall how man may be called good So as euerie scripture inforced to lend the coppie of a countenance for some notable obiection must not detaine vs from vsing kinde termes of one another or to one another though happslie at the first catch a dest wiâ—te may be thought to haue saide somewhat Liberius Bishoppe of Rome in the daies of Constantius the Emperor became an Arrian and an some histories write was not thought to haue reuoked his heresie and repented Yet Saint Ambrose speaking of him nameth him not but with greate reuerence Time is sayeth he O holy sister to reuolue and con ouer the precepts of Liberius of blessed memorie c. In the Grecke church the ancient fathers Epiphanius Basill doe the like Epiphanius in this wise Eustachius saith hee together with a manie Bishoppes went in embassic to blessed Liberius Bishoppe of Rome Saint Basill hath these wordes Certaine thinges were proposed him by most blessed Liberius All these good men in their gratious hope call Liberius more then a deere brother though somtime liuing and as histories doe record dying a profest Arrian and in sure and certaine hope of resurrection to eternall life call him blessed of the Lord the memory of his name blessed yea himselfe a most blessed man Vppon occasion or which wordes Maister Iunius obserueth in the monuments of antiquitie that it is a verie vsuall thing to call the deade whether men or weomen by the name of blessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beatos app ellari defunctos c. qui etsi culpatè vixerunt tameÌ„ in gratians gloriama deo recepti prasismun tur charitatis ethumani tat is officio Iun. con Bellar. controuers 3. Lib 4. c 9. Math. 21 1◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 16.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who though they liued blame-worthie yet by the duetie of charitie and humanitie are presumed by vs to bee receiued into grace and glorie If the duetie of charitie and humanitie binde vs so to speake our church must bee reuerenced for taking this order for the deade and others better aduise who not knowing to the contrarie the last estate of some particular persons yet thwartinglie in opposition will needes holde the contraries But beside this receiued practise if sarder proofe neede adde this hereunto our blessed sauiour calleth him that had not on a wedding garment fellow and Abraham nameth the glutton in hell Sonne He was not his sonne nor the other hailefellow Noe such fault therefore as somethinke to call a man Brother deare brother The phrase of our countrie the guise of eiuill conuersation the outward appearance the rule of charitie all iustifie this appellation though a sharpe-sighted eye sée it not and a sharpedged dislike approue it not Yet a brother 1. because of the same nation and people if a brother an Hebrue or hebruesse Deut. 15.12 2. because of the same kindred so Christ
call good euill c. Because other whiles their perswasion is greater then their proofe God forbid Was it the Prophet his meaning or is it theirs that thus dispute to bold plea against God whom it pleaseth of his vnspeakeable goodnesse though we be euill to call himselfe our heauenly Father and they whose Father he is are his children and his children are those some which he nameth saying A good man out of the treasure of his hart c. Luc. 6 45 Well done good and faithfull seruant enter into thy master his ioy Are all vnder a curse that talking of a stubborue people stifnecked Mat 25 21 Act 7 2. of vncircumcised harts and eares whose Fathers resisted the holy Ghost and their children heires of the same wickednes a generation of murderers persecutors traitors to God Christ Yet for all this euill knowen vpon them and by them calleth them notwithstanding brethren and Fathers in the one name afording reuerence in the other loue in both because of both prayeth for them yea for all their crosse obstinate courses in his presence that their harts burst for anger gnash their teeth fret grin shout all to pault him with stones when he in the greatnesse of hope against hope prayeth for them Lord lay not this sinne to their charge What can be said more against the forme of thankesgiuing inioyned in the booke then may be but fondly obiected against Saint Stephen his practise They resisted the holy Ghost yet that hindred not his prayer Murderers and Traitors he calleth in ciuilitie good manners Fathers and Brethren They were enimies to God and him yet that diminisheth not his loue He set Christ before him for an example Peccarunt ad mortem in peccato suo mor tui sunt c. Mar. in 1. Ioh. 5 16. Orationes non debito ordine factae ad nullis nobis imputantur peccatum propter chavitatem qua oramus Ibid. Quinil potest sperare desperet nihil who on the Crosse prayed for his enemies though the Father forgaue not all of them for some died and perished in their sinnes and are vnder condemnation And as prayers at such times for men peraduenture out of order are not imputed for sinne because they are made in loue and charitie so when a man giueth thankes to God for one he takes his deare brother it is not charged vpon him for sinne because of his loue and charitable hope And little is his loue and lesse his hope that will néeds despaire as denying him for a brother All a man looseth is He was deceiued in giuing thankes for one with whom it sped not so well and yet that it did not he cannot absolutely say nor positiuely determine which kinde of error beareth no action amongst men but rather is a motiue to draw somewhat from men who haue not béene so kinde as we well hoped how much more may it and shall it from God all in good time For not meere naturall pollicie but a fruite of the spirit it is Satius est reum absoluere quam condemnare innoceniem of the two rather to saue a man that destructh to die then to condemne an innocent and a more gratious worke to call one brother tormented in hell for so did Abraham then set a negatiue in place of it which must so be if the contrarie preuaile And though it be said that a man giuen to lodge strangers may intertaine he knoweth not whom yet that Apostolicall adulse shall stand as a principle of Christian hospitalitie Be not forgetfull to lodge Strangers for thereby some at vnawares haue receiued Angels into their house So in like manner though it be said that a Minister accustomed to bury the dead in buriall giuing thanks to God may giue thankes he knoweth not for whom yet that Ecclesiasticall direction may stand for a principle not disproued Bee not forgetful nay knowe it your duetie in thâ—se and these wordes In sure and certaine hope c. For thereby at vnawars yea purposely thankes giuing shal be made for manie that are heires of the promise and who is not so in particular neither they nor anie else can or dare holdely demonstrate For such a one was in his life reputed a member of Gods church partaker of the holie word and sacraments And therefore this practise of ours is most consonant to christian religion speciallie setng the ground of this hope is in that forme of buriall plainelie expressed videlicet Thorough our Lord Iesus Christ Here now it were time to conclude this point but that wee must let thée to vnderstand good reader that these exceptions we take are not made so much against the wordes deliuered at the graue ouer the dead as against this that we vse any words at al. Their coÌ„munion booke exhibited to the parlament forbiddeth anie farder duetie to bee vsed but onely the neighbours following the corps to the graue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there with a dumb show turning it to the earth so leaue it without anie admonition and consolation to the liuing or coÌ„fortable remembrance of the dead And this forsooth is done vnder a colour of remoouing superstition so calling that holie custome which our church vseth in hir manifestation of the christian hope which shee hath and then publisheth concerning the glorious resurrection of our bodies at the last day But God bee thanked our practise is most commendable imploying the time of buriall in godly prayers holsome instructions necessarie consolation and special meditations of our mortalitie with effectuall motives leading vnto mortification Others that would vary from this order haue onely these pretences for their best reasons 1. The example of Geneua to warrantize them herein whose slender performance of this solenme duetie is noe sufficient rule to direct vâ— 2. because their purpose is to winde the minister out from attendance vpon this office and they can noe better way it seemeth redeeme his libertie but by vtterly disclaiming any such duetie as then to bee performed whereas we would vnderstand why the minister may not aswel burie as ioyne in marriage vnlesse this may goe for a reason The minister of Geneua doth the one and not the other Hee marrieth but butteth not Well Retaine wee our irreproueable discipline in this kinde had we noe church to ioyne handes of fellowshippe with vs herein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nazian orat in laudem Basil pag. 516. Grae. 64.98 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. orat 2 in Iul. pag. 304. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 305. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chris homil 4 ad Heb. p. 124. Tertullia lib. de anima mortuos etiam oratione a proesbyteri coÌ„ poni consueuisse Centur. 3. c. 6. pag. 138. Orig. in 3. lib. Iob Ibid Tota ad funus eius Palastimarum vrbjuÌ„ turba conuenit hebraâ— graco latmo sermone psalmi in ordine personabant Hieron in epist ad Eâ—stoch Paucanos dice re temporiscogit
wine vpon a materiall altar for the quick and dead Isay 61.6 1. Pet 2.5 Apoc. 5.10 Els in a borrowed speech by way of allusion to the legall rites it doth no way derogate For the holie ghost witnesseth accordingly as was prophesied by Esay we are a roial priesthood vnto God to offer vp spirituall sacrifices So is euerie godlie man and woman a Priest but this is nothing to the minister True also it is Euerie godlie man and woman is a Priest in the common receiued sence as the prophet speakes Isay 61. yee shal be named the Priests of the Lord yet from among them he will take out some more speciallie to bee Priests and Leuites Isay 61.6.66.21 that is such as in the ministerie of the Gospell should be distinguished both from the people and from themselues as were the Priest and Luites For though the people offer vp the calues of their lips and their bodies a liuing reasonable sacrifice yet in two respects els for distinction sake the minister may haue that name rather then the people First because they offer vp for themselues distinctly a part but he in publicke by vertue of his office both for himselfe and for them in the name of the congregation standing vp before the Lord and offering their prayers in that onely attonement Christ Iesus they in the meane while accompanying him with sighs and grones sealing vp euery petition with a still silent but effectuall Amen Secondly he ministreth in holie things the word and sacraments which ministration Saint Paul calleth by the name of one imploied in a sacred businesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15.16 Pastores quo sensu sacerdotes dicantur Feguernek Crisost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopi prasbyters propriè appellaÌ„tur sacerdotes Aug de ciuit dei lib. 20 cap 10 vetustissima coÌ„ suetudo fuit in ecclesia christiana vt ministrâ— vocareÌ„sur sacerdotes Neque egomultum moror nomina modo de rebus conueniat Zanch. deredeÌ„p lib. 1 c. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kirck Church for the word is a sacrificing knife in the hand of his minister by which our flesh is killed and offered vp a â—â—ring sacrifice vnto God Where Peguer nekinus in his promtuarie vpoÌ„ Marlorat saieth in the title of the pastor In which sense Pastors are called sacrificers or ministring in holie things And it may be thought S. Chrisost so meant intituling six books by that name Hierosune S. Austin writing that Bishops and Priests are now properlie called sacerdotall Priests Zanchius saieth in the 4. commaundement It was a most auncient custome in the church of christ that the ministers of the word sacrameÌ„ts should be called sacerdotall Priests because ministers of sacred things Nor doe I much contend about names so we did agrece in the thinges themselues To giue this new name to the ministers of the Gospel is to crosse reiect the wisdome of God who hath giueÌ„ so many fit names to his in his word It is no new name but the old and the verie same which the worde of God giueth them For it is Priest whose name is presbuteros and so translated into our tongue as other words Bible Euangilest Baptisme Church and the like which retaine the foot-print of their originall And could wee redeeme the wrong it hath receiued in being put to interpret the office of a popish sacrificer our labour should be imployed herein but we are not to coÌ„maund words As for other naturall english Elder auncieÌ„t senâ—or whereof some are no more english theÌ„ this the reason why we vse them not is because they are made triuial and common in other trifling pelting and prophane occasions So as what in regarde thereof as also for 〈◊〉 riuation whence this worde is taken and the allusion it hath by way of similitude to them in the law as we generallie among vs receiue it in our church not to be misliked nor so contentiously to be imrupned more then that word Sunday among the beatheÌ„ which name we retaine vnderstanding not that Sun in the firmameÌ„t though Pagans do but our Lord the sun of righteousnesse to whose honour wee obserue it LinguaÌ„ teneat mentem corrigat August And therefore as S. Austin in another case about the worde free will Let him retainethe worde and correct his minde If any be popishlie affected it is not the worde but their iudgement that needeth reformation Chap. 7. Almightie God which hast giuen vs thine onely begotten Sonne and this day to be borne of a pure Virgin And by a rubricke The Minister must â—e these words seuen daies following affirming that in euery of these seuen daies Christ was borne This is against the plaine manifest truth of the Scripture For Christ had his naturall birth in one onely day THis Collect readâ—â—â— Christnâ—â—â— day is here onely named but through the â—â—des thereof another in the time of the Commuâ—â—ion appointed for the same purpose a third for Innocents say a faineth for Whitsunday all wounded atâ—â—â—â—â—â—ith the flourish of a pen so as how euer â—â—arily some make shew to mislike but this one they doe what lyeth in them condemne the vse of the rest For they all aime aâ— one marke on Christmas day and the Sunday sorts wing there are two Collects â—â—ther of them so one purpose Among the Epistles and Gospels this Almighty God which hast giuen vs thy onely begotten Sonne to take our nature vpon him and this day to be borne of a pure Virgin graunt that we being regenerabe and made thy Children by adoption may dayly be â—â—â—ued by thy holy spirit c. Againe at the Communion proper prefaces vpon Christmas day and scuen daies after Because thou didst giue Iesus Christ thy only Son to be born as this day for vs who by the operation of the holy Ghost was made very man of the substance of the Virgin c. On Innocents day thus Almightie God whose praise this day the young Innocents thy witnesses c On the Purification of the Virgin Almightie c. As thy onely begotten Sonne was this day presented in the Temple in the substance of our flesh On Whitsunday and seuen daies after the Collects are two One thus God which as vpon this day bast taught the harts of thy faithfull c. Againe in the preface through Iesus Christ our Lord according to whose most true promise the holy Ghost came downe this day from headen with a sudden great sound c. Where that on Whitsunday interpreteth what is meant not precisely determining the very day whereon Christ was borne solemnized by the Innocents presented in the Temple sent forth his holy spirits for that neither the Church proposeth nor if she did can she so well determine but about some such time of the yeare and therefore in one of the Prefaces it is God which as vpon this day And that in common English is much about that time Now that a thing done one day many
â—ayes and â—â—eaâ—â—â— afterâ— may beare some speciall note of choice remembrance and that for many daies together as if but now done is a matter not vnknowne to Scripture Fathers and the language of other countries Scripture as in the olde and now Testament Genes 40.20 The olde Gen. 40. And so the third day 〈◊〉 was Pharaâ— his birth day c. At which time Pharaâ— was in yeares and Ioseph in trust vnder him yet then so fane of and after as it was Pharaohs birth day was the name Exod. 12. when foure himbred and thirtie yeares were erpired ouen the self same day departed all the â—â—â—tes of the Lord Exod. 12.41 51 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalm 118.24 Non loquitur de die allo praeci se sed de causâ— propter quam diesesse Panegy ricus merebatur Muscul Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 13.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marc. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 8.1 c. And â—â—â—sâ—â— â—1 the selfe sallie day c. Did the Lord bring the children of Israel c. Where in the Originall the words are In the very nicke or ioynt of that very selfe same day which in so many hundred yeÌ„eres could not be but by reuolution onely as it was a day reâ—ued Bsal â—18 This is the day which the Lord hath made speaking of the happy day wherein Dauid was by Samuel appointed under king yet not precisely of that very day but of the cause and occasion wherefore it might well be thought to be panegyricall and triumphant-like In the new Testament S. Math. cap. 13. hath the same day went Iesus out of the house which same day Saint Marke calleth againe cap. 4. and he began againe to teach but Saint Luke rendreth it afterwards Both these S. Math. interpreteth the same day whereupon some of the learned note It is not necessary to be taken for the same day since it may be taken after the manner of the Scripture for time aâ— large In all which plaâ—es euidenâ—ly appeareth a thing done 〈◊〉 day many daiâ—â— and yeares 〈◊〉 as if but the first day so 〈◊〉 So Christ his birth 1600. yeares agoe yet now this day to be made famous arguing the memory thereof should be as fresh as the day that breakes as the words sound in the Collect to be borne this day Come wâ— to the Fathers and 〈◊〉 how this spéech may plead prescription So Cypriâ—â— or one of that time speaking of Christ his birth day 200. yeares after Christ accounteth him as then newly to be borne Aâ—eâ—t christi multùm deside râ—itu expectatâ— naâ—â—iuâ—t as adesi soleÌ„nit as inclyta c. Ciprian de natiâ— dom Nunquiaâ— 2. pascha facturâ— suâ—â—â— non sod lysum â—â—â—iplicâ—ter sâ—entenim semper solexâ—ritur c Christ honâ—â—t to regres S. Ioan de Asiâ— Paseba propinquaente dicimâ—â—â—-crastioam vel perendinam esse domini passionem cum ille tam multos annot passus sit nec omnino nisi semelilla passiâ— facta sit Aug. epist 23. ipsâ— die domini co dicimus bodie dominus resurrexit cuÌ„ ex quâ— resurrexeriâ— for â—â—â—ui traÌ„ssierunt Cur nemoram â—â—egius est vt noâ—â—s a loqueÌ„tes argâ—at esse mentitus nisiquâ—d◠〈◊〉 dids secundum uâ—â—erum qâ—â—iâ—us hac gâ—â—â—a 〈…〉 dimeâ—â— nuâ—cupâ—mus vs dicatur dies 〈◊〉 quâ—â—onest tâ—se sedrâ—â—oâ—t 〈…〉 should 〈◊〉 Ibid. The birth of Christ is come so long desired and much looked for that famous solemnitie is very now and in the presence of the Sauiour the holy Church â—â—â—dreth thanks and praises throughout the whole world into God that hath visited on high Saint Chrysostomâ— and Saint Austin some 200. yeares after this one of them writeth of a solemne feast by way of an Interrogatiue What doe we make two Easteâ—â—s No but one and the some in a manifold manner For 〈◊〉 the Sunne ariseth alway and we doe not 〈◊〉 many Sunnes but one Sunne dayly ariseth so the Pasch oâ— Easter is alway consummated and séeing it is alway celebrated it is one for the matter of our solemnitie Saint Austin vpon another occasiâ—â— exemplyfieth his answerâ— by the speech here questioned and then in vse When Easter is at hand we say to morrow or the next day after to be the Passion of the Lord where it is a many yeeres agoe since that he suffered neither could that Passion of his be more then once Againe on the Lord day we say this day the Lord rose againe whereas many yeares are gone and past since he rose Why is none so foolish saith this graue Father to tell vs in speaking so we lye but that we call those daies after this fashion for the like is now done that was done heretofore So then it is called this very day and that very day not that it is the very selfe same day but in reuolution of time like vnto it Where that Reueâ—nd Father sayeth None were so foolish men of this generation are become so wise that the veriest punie of our rath-ripe age can partly controull him for this manâ—er of spéech which he vsed not once but often as those Sermons vnder his name De tempote 〈◊〉 confirâ—â— Istum celebra mus diem quo nasci est dignatus ex virgine August de temp ser 25. ser 21. Iste quo humana carni copula tut tanquam sponsus processit de thalamo suo nunc hodâ—ernus cras fit hesternus verunt amâ— hodiernus natuÌ„ ex virgine commendat aternuÌ„ quia aternus natui ex virgine consecrauit â—â—diernum Ibid. Hodiè nascâ—dig 〈◊〉 est c. serm 22. Celebremus cuÌ„ gaudio diem quo peperit Maria Christum Ibid We celebrate this day wherein Christ vouchsafed to be borne of a Virgin Againe This day wherein Christ coupled to mans flesh came foorth as a Bridegroome out of his bed-chamber is now called this day to morrow it is made yesterday yet notwithstanding this day commendeth him borne of a Virgine eternall because eternall borne of a Virgin hath consecrated this day Again in another Sermon following Christ vouchsafed to be borne this day by whom all things were made Anone after are these words as an exposition of the former Let vs celebrat with ioy the day wherein Maria brought foorth Christ In which last wordâ— expresly it is said The day wherein Mary brought foorth shewing that the day is past as it is in déede yet in other places before deliuered in termes as if it were iust now to be done and that Christ on this very day were to be borne Which spéeches compared togeâ—hâ—◠〈◊〉 each â—â—â—ers â—â—â—erpreter one alluding to the wordâ— of the Prophet Esay and the Angell Thou shalt conceaue and bring foorth a Sonne the other not strictly vsing the same words but in stéed of that which they foretould Christ to be borne this mentioneth in the time past namely that he is borne A practise of the auncient which our Church it séâ—â—es followeth For that which is in one
imposition of handes are for longer time namelie to the worldes ende As for this speach where the wordes in the Rubricke by imposition of handes and prayer the baptised receiue strength c. as if like the children of the prophets crying Death in the pot when somewhat was shred in scarcely pleasing their tast so these meane there is death in this sentence not fitting their knoweledge that haue tasted of the heauenlie grace reuealed in the worde wee answere this phraise by imposition of handes c. is agreeable to scripture Act 8.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 1.6 and the auncient truth recorded since that time in the monuments and writinges of the fathers To scripture where this expresse forme is mentioned when Simon Magus saw that by laying on of handes the holie spirite was giuen c. So to stirre vppe the gist of God which is in thee by the putting on of my handes which latter place though it speake of this ceremonie in ordination yet the former of these quotations intreats of confirmation after baptisme as doth also Asts 19.6 But whither first or last of those scriptures cited in the margent the grace of speach is the same namely by imposition of handes c. The like wee finde in the writinges of the fathers Tertulâ—ian thus the flesh is shadowed with imposition of handes that the soule may bee illightned by the spirite Againe in another place After baptisme administred then handes are laide on by benediction and blessing Caro manus impositione adumbratur vt anima spiritu illuminetur Tertull. de imponitur per benedictionem aduocans inuitaus spiriturn sanctum Id de baptis aduocating and inuiting the holie Ghost This auncient manner Saint Ciprian iustifying out of Asts 8. by the example of Iohn and Peter maketh this obseruation The faithfull in Samaria saieth he had alreadie obtained baptisme onely that which was wanting Peter and Iohn Nunquid quoque apud nos ge ritur vt qui in ecclesia baptizantur per pra latos ecclesia offerantur per nostram orationem manus impositi onem spiritum sanctum consequantur Cyp. epist 73. ad Iubatan Post fontem sequitur vt perfectio fiat quan do ad inuocationem sacerdotis spiritus sanctus infunditur Ambros lib 3. de sacrament c. 2. Exigis vbiscrip tum sit In acti bus Apost sed etiamsi scrip turae authoritas non subesset totius orbis in hanc partem coÌ„sensus instar praecepts obtineret Hieron aduer Luciseri Si superuenerit ad episcopum cumperducat vt per manus impositionem perfics possit Concil Eliber can 38. Eos episcopus per benedictionem perficere debebit can 77. thid Manus ab episcopo imponi vt accipiant spiritum sanctum Arelat can 17. Vt mundi donuÌ„ spâ—â—tus sanctvaleant accipire Aurelian Deus largitur gratiam per impositionem manuum Chemuit de sacra ment ordints pag 245. Donum comfirmatum in eo fuit auctum per impositionem manuum Zanch pracep in c. 4.19 pag. 715. supplied by prayer and imposition of hands to the end the holie ghost might be powred vpon them which also is now done among our selues that they which are baptised in the church are offered vp to God by the prelates of the church and by our prayers and imposition of handes obtaine the holie ghost This phraise continued to the daies of Saint Ambrose who speaking of confirmation writeth After the fountaine it followeth that more be done or word for wordes that there be perfection when at the prayer of the priest the holie Ghost is infused and powred downe Saint Ierom against the Luciferians writing that the Bishop did giue the holy Gost vnto the baptised by imposition of hands addeth you are earnest to knowe where it is written I answere saieth hee in the Acts of the Apostles But although there were no authoritie of scripture the consent of the whole world in this behalfe should be as a commaundement Out of diuerse auncient councels of Eliberis Arls Orleance the like may be proued Eliberis If the baptised shall happen to liue bring him to the Eishoppe that by imposition of handes he may bee perfited and after ward can 77. Those which the Deacon hath baptised the bishoppe must perfit by prayer or benediction The councell of Arls. handes are laid on by the bishoppe that they may receiue the holy Ghost That of Orleance After comming to confirmation they be warned to make their confession that being clensed they may receiue the holy Ghost But contenting our selues with these testimonys of antiquity among our late writers not to name many Chemnitius Zanchius witnes that vse of this phrase Chemnit God giueth grace by impositioÌ„ of handes And Zanch. the gist was confirmed augmented in him by imposition of handes True it is that our writers speake of the cerimonie vsed in ordination but yet of the ceremonie it is that they so write which argueth the phrase not onelie tolerable but lawfull How much rather are we to iudge thus both scripture and antiquitie auouching asmuch And therefore what reason haue we for some few vnaduised mens pleasure to renounce a truth so throughlie approued namely that by impositioÌ„ of hands prayer children may receiue strength and defence Confirmation hath that ascribed vnto it which is proper to the sacraments in these wordes That by imposition of hands and prayer they may receiue strength and defence against all temptations to sinne and the assaults of the worlde and the deuill Proofe for some mens iust dislike in this hence appeareth because it is proper to the sacraments as if thus in forme of argument it were concluded what is proper to the sacrameÌ„ts must not bee attributed to any thing els to giue strength and defence against all tentations of sinne is proper to the sacraments therefore not to be attributed to any thing els and if not to anie thing els then not to imposition of haÌ„ds and prayer In making answer whereunto wee must know that it is not proper to the sacraments to giue strength and defence against all tentations For proper that is called which is onely alway and vnto all proper But to giue strength against all temptations is not proper to the sacraments It is a thing common to other as to the sacraments but not proper onely vnto them For the spirit properlie is the spirit of strength and corroboration and none els As meanes indeede or helpes so the sacramentes are but so are they not alone For the worde of grace is able to build farder and exhortations and faith and prayer and daylie experience of Gods mercies heretofore and conference with learned men and diuerse other good blessings from Goddoe strengthen a man against all tentations c. Wherefore in a worde wee returne them for answer it is manifestlie vntrue that confirmation hath that ascribed vnto it which is proper to the sacraments Confirmation hath that ascribed vnto it which
Minister fitteth for Baptisme but not euery one so fit for imposition of hands that a holy Sacrament of Christ his owne institution and by him commanded this a reuerent ceremony and signe onely though not expresly commanded in Gods word yet laudably practised by Christ by his Apostles and apostolicall men which we doe euen for this cause imbrace as commendable and expedient alway professing the necessitie dignity and excellencie of Baptisme aboue it because euery approoned Minister is vsed in that and not in this which argueth the worthinesse of the Sacrament be the Minister of superior or inferior note Whereas in this other ceremonie it is not so For though Philip did Baptize yet Iohn and Peter did lay on hands Ipsique adhibita impositione manuum in ella sis n◠confirman di quanquam ipsam manuū impositionem putamus liberae obseruationis esse vt cutus exemplum quidem Apostolicū extet non autē preceptum Christs Riscat in Heb. 6.2 Ad precationē pro illespueris sine superstitione adhihers posset impositio manu um Nec inanis esset ea precatio Nititur enim promissionibus de dono perseuerantiae gratia confirmationit Chemnit de con firm p. 69. De exhortatione etiam ad per seuerantiam de confirmatione per verbū in semel suscepta doctrina fide extant Apostolicae eccle sia exempla Act. 14.15 18. Ibid. not derogating from what Philip did nor extolling their confirmation aboue his Baptisme notwithstanding that they were superiour to him in place and preheminence Can our Church then be thought to doe without warrant when it doth but as it hath the first and following Churches for an example So Piscator obserueth that when children haue been taught the doctrine of repentance and faith they are to make profession thereof and then to be confirmed by imposition of hands Although we thinke the very laying on of hands to be a point of free obseruation as hauing the Apostles example for a president though not any expresse commaundement from Christ Then the Apostles fact being an example this done after it no such vntruth is maintained as some thinke in saying After the example of the Apostles we haue laid on our hands c. Chemnitius writeth thus vnto prayer ouer the child to be confirmed imposition of hands may be vsed without superstition And that prayer cannot be in vaine For it relieth on promises concerning the gift of perseuerance and the grace of confirmation This rite saith he would bring much profit to the edefying of youth and of the whole Church and were also agreeing to Scripture and purer antiquitie For in the Apostolicall laying on of hands was a triall of doctrine and profession of faith Act. 19. and of exhortation to perseuerance and of confirmation by the word in the doctrine and faith Examples of the Apostolicall Church are extant Act. 14.15 18. Which being so witnesseth in their iudgement whom we cannot thinke partiall in this behalfe that the phrase which our Booke vseth after the example of the Apostles c. is a phrase irreprouable The Apostles laid on hands and gaue gifts Sainct Austin writing of Simon Magus seeing the holy Ghost was giuen by laying on of hands noteth that the Apostles did not themselues giue it but it was giuen they praying and calling vpon God For they did pray that it might come vpon them on whom they laide hands but themselues did not giue it Non quia ipsi dabant sed quia ipsis orantibus datusest August in Ioh. euangitract 6. Orabant quippè vt veniret in eos c. Idem de Trinitate lib. 15. cap. 26. The Bishop layeth on hands but giueth no gifts Signa crant tēpori opportuna oportebat enim ita significari Ibid. Significatum est transut numquid modè quibus imponitur mannus vt accipiant spiritum sanctum hoc expectatur vt linguis loquantur Ibid. Ita peruerse cor de aliquis vestrum fuit vt diceret non acceperunt c. Interroget cor suum c. 0752 0 Id. tract 6. in epist Iohan. Sed inuisibiliter latentur intelligitur per vinculum pacis eorum cordibus diuina charitas inspirari Id. lib 3. de bapt c. 16. Those gifts were signes fitting the time For so must signification be giuen by the holy Ghost in all languages because the Gospell of God was to run through the whole world in al languages so much was signified but is past and gone Is it now expected that so many speake with toongs as haue hands laid on them to receiue the holy Ghost or when we haue laid hands on children doth euery one attend whether they speake with toonges and when he hath seene they speake not with toonges hath any of you beene so frowardly bent to say they receaued not the holy Ghost c. Since therefore by such kinde of miracles there is not now that witnesse of the presence of the holy Ghost whence it is and how a man may know whether he loue his brother Let him see and try himselfe in the sight of God let him sée if there be in him the loue of peace and vnities the loue of the Church c. Which whole discourse verbatim word for word rendred by that Father is more plainly to like purpose laid open else where writing of Baptisme against the Donatist The holy Ghost is not now giuen in temporall and sensible miracles by laying on of hands as heretofore c. But inuisibly and secretly loue is knowne to be inspired in their hearts through the bond of peace The substance of which answere so often handled by that Father implieth Imposition of handes with prayer was vsed not onely for miraculous gifts but also for confirmation and strengthning of their faith which very same marke our Church aimeth at in those on whom hands are laid though former extraordinary graces long since discontinued So in effect answereth Doctor Fulke in his defence of our translation against the Rhemists namely Doct. Fulk Act. 8.17.6.7 that how euer imposition of hands by which Simon Magus saw the holy Ghost was giuen indured no longer then the miraculous gifts as vnction with oyle named by Saint Iames yet another kind of imposition of hands mentioned Heb. 6. is and may be in perpetuall vse c. And where the Rhemists charge vs to make no more of it or the Apostles fact but as of a doctrine institution or exhortation to continue in the faith receiued Doctor Fulke answereth it is false For we acknowledge saith he Imposition of handes with prayer that they which were so taught instructed and exhorted might receiue strength of Gods spirit so to continue And where those accusers lay to our charge that there are among vs which put the baptized comming to yeares of discretion to their owne choice whether they will continue Christians or no he utterly denieth that imputation adding hereunto in our Churches name that they are
him that did knocke In briefe to giue a full answer to what either is or may bee saide against repetitions vsed in the letany if new prayers and requests may haue Amen stil renued vpon them els how doe wee giue our assent then surely this cannot bee misliked Psal 72.19 which in effect is asmuch as a continuall Amen and soundeth like that in thee Psalme So bee it so bee it which was the voice of Benaia and the Lord God of our king ratifie it Onelie this good Lord deliuer vs and wee beseech thee to heare vs good Lord is deliuered by way of varietie in other wordes because our eare is like a queasie stomacke that must haue diuerse meates presented vnto it or the same diuersly handled because one is manie times ouer fulsome and cloyeth Deut. 27. from the 15. to the 26. verse fresh imprecations Deu. 27.15.26 and still fresh acclamations but in one and the same tenour Amen euen 12. times here but eight times good Lorde deliuer vs And Psalme 136.26 times for his mercie indureth for euer here but 20. times we beseech thee to heare vs c. no offence to scripture in those and is it in these It is against the commaundement of our sauiour Math. 6.7 when yee pray vse no vaine repetitions as the heathen for they thinke to be heard for their much babling Doe such doubt makers rightly vnderstand the place in Saint Mathew 6.7 where auncient and late writers all concur in this with the wordes of the scripture that our sauiour condemneth the manner of the heathen who as without faith because they were heathen men so two other errors they were subiect vnto the first was they thought that if they prated much and tolde God a faire taile that they should bee heard for that much talke the second was they had a conceit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they instructed God as if he knew not what they needed Yes saieth our sauiour your father knoweth whereof ye haue needs before ye aske of him Math. 7.8 Now in repeating these wordes good Lord deliuer and wee beseech thee to heare vs good Lord let it appeare that our Church prayeth without faith or that shee thinketh to bee heard for much babling or that shee holdeth that God is ignorant till shee informe him and then wee will confesse our error in vsing this clause before mentioned But herein wee may see how men to aduance their owne credit care not what account they make of their brethren Syrtace as if they iudged no better of vs then of heathen men infidels and the like For that which they should attribute to the feruencie of spirit vttered in the publicke assemblies with an audible voice in giuing asseÌ„t to what is praied for they cal by no better name the idle babling or battologie Whereas that fault of battology is an idle trifling with God holding off and on playing fast loose as if we would or could deceiue God Sub illis montbus in quit eraÌ„t er aÌ„t submontibus illis me mihs perfâ—de pro dis me mihi pro dis ait Ouid. Metam lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod significat idem quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exiuit et significat eos qui delectantur mul toisermones proferre et quo rum ore multa prodeunt verba gallice babillards Tremel in Math. 6.7 Absit ab cratione multa loquutio sed non desit multa pre catio si feruens perseuerat tuteÌ„tio Aug. epist 121. ad probà Multum precari est ad eum quem precamur diuturna pia cordis excitatione pulsare Ibid. multiloquium adhibers non cum diâ— precamur sed cum ci trafidem et spiritum verba multiplicamus persuasinâ—s propter numeruÌ„ verborum audiri posse P. martyr in 1. Saâ—t v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 6.12 Math. 26. â—4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luck 18 32. For so did one Battus whence this name is Who being demaunded for one which way he went nothing could be got of him more then this he was vnder those nils so he was that he was whom Mercurie taking tardie reproueth in the like accent Thou perfidious false fellow doest thou betray to my selfe to myselfe doest thou betray mee In which speech of both sides there is iugling and inuerting of wordes as if the parties were in dalliance to and â—â—o playing wilie beguile one with another A thing not vntrue of the heathen men and of their parly with their Idols and of their Idols with them but vntruelie and vnaptlie conceiued of the faithfull and their praiers to God or bis gratious answer to their vnfained supplications The siriack translating this word calleth them such as delight to be gabling and babling No such heathnish delight is in Gods children whose holy affection inliueth their words which els like an abortiue would soone die in their birth For their practise answereth agreablie to that counsell which Saint Austin giueth Let prating saieth hee bee absent from mens orizons but let not much prayer be wanting so there be a feruent earnestnes with perseuerance of mind For to patter much is wheÌ„ we vse superfluous words but to pray much is when wee are set on with a long and godlie stirring vppe of the heart And much speaking or babling is not when wee pray long but when wee multiply wordes without faith and spirit persuaded as Peter Martyr writeth that for the verie number of wordes we may be heard Otherwise Christ prayed long euen a whole night he continued in prayer And where exception is taken of repetitions of one thing oft it is wellknown Math. 26. that he repeated one prayer in the same words three times Which a blinde man did also Luke 18. crying Lord Iesu thou sonne of Dauid haue mercie on mee which seemed a fault in the eares of the people but his necessitie and earliestnes would not to be answered For he cried the more O thou sonne of Dauid haue mercy on mee Wordes repeated so far from reproofe that they make accesse to our sauiour haue successe in their petition So that a short conclusion may serue for all Neither reciting the same wordes vpon vrgent occasion with earnest deuotion nor long prayers doe deserue this rough hewed censure but pattring with the lips and the heart a far off thinking belike to be heard for their talkatiue prating Admit wee not this interpretation which yet is the meaning of the scripture and Saint Augustin Battologia est nugacitatet loquacitas ea qua non vtilia poscimussed temporalia vt â—oa nores diuitias c. Theophilact in Math. 6.7 after it stand wee to the iudgement of Chrisostom and Theophilact no aduantage haue any for confirming theÌ„selues in their wrong opinion For these Gréek writers as may appeare by him selfe by Chrisost in that ordinarily hee is an abridgement of Chrisost call it babling or
vsed to giue light to them that sat in darkenesse May Ismaell lift vppe his hand against all and none returne him like for like May all his wordes goe for truth and this among the rest vncontrolde None can offer that which is not in their owne power Then may none offer to plucke vppe roote destroie builde plant saue a soule from death Nemo dat quod non habet hinde vppe the broken Baptise beget in the Gospell and the like for none of all these are in a mans owne power The foundation of which argument is both in Philosophie and Diuinitie very weake Nihildat quod noÌ„ habet eléch I. In Philosophie both Morall and naturall Morall for a seruant who many times hath not a halfepenny of his owne doth many times deliuer from his Master many crownes at a time to some other man at his Masters appointment In naturall Phylosophie our disputants know this proposition is much wronged For what forme of a chaire hath an Axe Chrisill or Saw yet these are instruments to some such purpose and in arguing of the Sunnes influence of the elements and the compounds thence this proposition is made ouermuch pliable so in the question of the Sacraments for their dependance from the Minister what violence hath beene offered by the like euery young Student of reasonable paines is sufficiently instructed or may be if he make recourse to Austin in his Bookes of baptisme against the Donatists Nor their onely ground it was but the Nouatians also building vpon this principle denied the Ministers power to forgiue Because as they said they gaue the Lord reuerence in whom they held it was a case of reseruation Aiuntse domia no referre reuerentiam cuisoli remittendoruÌ„ criminum potestatem deferuÌ„t Ambros lib. 1. de poeniten c. 6. and none else could giue that which was not in his power For God had power onely to forgiue shine Many like inferences haue béene writhed in vpon supposall of this premise None can giue that which is not in his owne power Which simply proposed may be acknowledged for truth but all the error is in application Iniuriously therefore doe they by whom the vse of these words Receiue the holy Ghost is hailed into obloquie to the reproch of our Church and as we iudge to no small preiudice vnto others For in the manner of imposition of hands ordinarily obserued in the Churches of Fraunce it is decreed that these very words of Saint Iohn La maniere de imposition Receiue the holy Ghost should be at that time in the election of their Ministers repeated and stood vpon as also those other following whosoeuer sinnes ye remit c. Then after followeth a prayer which vsually compriseth the contents of their Sermon beséeching God for successe in that worke in hand of ordaining Ministers Thus farre the words in vse with them not only recitatiuè rehearsing that historie nor precatiuè with prayers accordingly but ordinatiuè in ordination wh they vse their authoritie and power to ordaine or designe Ministers as our Sauiour did his Apostles Our Sauiour might giue what the Bishop cannot True if Christ had not sent them as the Father sent him True if in ordination men did take vpon them to giue Ioh. 20 2â—â— as immediately from themselues in their owne persons as Christ did in his True if they prayed not that God would giue what they thinke necessarie to speake of True if the Bishop did meane the person of the holy Ghost True if that God did neuer take of the spirit of his seruant and giue of it vnto another as in Moses when the Lord tooke of the spirit which was vpon him and gaue vnto the 70. Num. 11.17 yea sometimes doubling it vpon one from another Num. 11.17 as 2. King 2.9 that of Elia vpon Elizeus 2 King 2.9 Surely surely were a caueller but modestly affected in handling this point he would no more repine at these words Receiue the holy Ghost then at those which euery Minister vseth the Lord be with you Chrisost homil 33. in cap 9 Math. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or at that which the people returne as in S. Chrysostome his time the manner was and yet is and with thy spirit Besides at such times what imply these words but authoritie in him that consecrateth And they that are consecrated are giuen to vnderstand they haue power being thus ordained to intermeddle in spirituall Ghostly and holy occasions so as they are in the words remembred warranted by their publike function that they are rightly and lawfully called and are no intruders hereby giuing vs and others to vnderstand what reuerence is to be yeelded them for their sacred function which they now discharge So as retaine they sinnes or remit sinnes excommunicate or pronounce absolution Preach pray admonish exhort counsell reproue baptize or administer the holy Supper of the Lord in all these they are to be estéemed as the disposers of the mysteries of God and their words sentence iudgements censures acts or déedes are not hence foorth theirs as of a priuate man or of man at all but the words counsels and déedes of the holy Ghost and men disobeying or resisting disobey not nor resist them 1. Sam 8.7 for who are they in the view of a carnall eye but they disobey and resist the holy Ghost Nâ—m 16.11 in whose name their commission hath so great power as that it is not from earth earthly but from heauen heauenly For when it is thus saith the Lord it must be thought that the Prophets also did then speake So little reason had any to trouble himselfe or the Church with these occurrences which are no sooner mooued but assoone answere for themselues Another Paper maketh exception thus We cannot subscribe to the Booke of ordination as is required because the Bishop is appointed in ordaining of Priests and Bishops to vse the very words receaue the holy Ghost which Christ our Sauiour vsed at the sending foorth of his Apostles which he did because he being God was able and did extraordinarily giue that which he willed them to receiue Though sufficient haue beene already answered concerning this point yet because some renue their complaint we also returne them if possiblie a more ample and full answere In the ordination of Priests according to the forme established by law in our Church after sundrie exhortations instructions admonitions prayers protestations and promises to for and by the partie to be made Priest the Bishop with the rest of the Priests that are present laying his handes vpon his head vseth these words Receiue the holy Ghost whose sinnes thou doest forgiue they shall be forgiuen and whose sinnes thou doest retaine they shall be retained and be thou a faithfull dispenser of the word of God and his holy Sacraments In the name of the Father and of the Sonne and of the holy Ghost Amen At the ordination of Bishops and Priests in the Apostels
deceive God or man If he liue well thou hast what to follow if he liue prophanely doe what he teacheth but not what he doth As concerning the outward and visible ministrie both good and bad do baptise but inuisiblie he doth baptise by them whose iâ— iâ— both visible baptisme and invisible grace Iudâ—â— did baptise yet not he but Iesus Christ baptised with the holy Ghost Neither hiâ— calling nor message deserue dreproch though the man did A seale of wood may giue the stampe of Cesars image as well as a â—â—â—â—ed of gould The light of the some is not stained though his be 〈◊〉 reach to Baals draughthouse It is Saint Austins similitude against the Donatists A pardon is worth accepting of their parts who neede it though a sorrie fellow were the â—â—ellenger of such glad tidings When manâ—het is vpon the taiâ—â—â—â— man â—ueâ—â—oneth whither the husbandman where he sowes the seedâ—◠〈◊〉 a leprous hand like Naâ—â—an it contenteth so the séede be good the ground battle the time seasonable the heauens kindely with their first and latter raine What remission of sins is to be hoped for where the minister himselfe is wretched and impenitent Such men are to be lamented Si 〈…〉 plain intustot and Actioneâ—â— subsannans c 〈◊〉 dubâ—te 〈◊〉 calicemillius manuporresta ver a 〈◊〉 esses orporit sanguinis Christi pigworâ—â— Caluin antiders Concil Triden sos 7 â—an 11. yea more they deserue to be depriued and thrust out yet be the minister an eplâ—â—e inwardly to himselfe deuiding the holie action of the sacrament I cannot doubt saieth M. Caluin that the breade and cup reached vnto me by hâ—◠〈◊〉 are vnto not the true pledges of the â—odis and blood of Christ If not to be able to preach make a man a dumb dog the doubt is boâ—â— that ordinatioÌ„ may be good which setteth apart such one 's to the work of the ministrie This frame of words féeâ—â—eth to take many things for graâ—ted as that a man not able to preach is a dumb dog and that such a one his ordination is not good The first of which propositions needeth explication the second requireth farder proof theÌ„ onelie a bare affection In the first wee doubt what is meant by preaching secondlie who are these domb dogs By preaching meane they making a sermon vpon a text expounding of the wordes for their depentance and fence raising of the doctrin with their seueral vses ane due application to time person and place by instruction reproofe confutation and the like and al this done without books coâ—d by heart and vttered with an audible voyce in the eares of the congregation we easily confesse an inestimable benefit commeth to Gods Church thereby and men thus sufficiently able are worthie of speciall inâ—enragements for maintenance of learning 〈◊〉 religion but then are they a verie few that must beheld forable ministerâ— and belike because others not thus able to preach must be reputed no ministers which is vndoubtedlie a very dangerous and false consequent That some are so qualified able thus to preach is a singular blessing of God vpon both our famous vniuersities and his rich mercy which he hath vouchsafed vnto our church but that other are not therefor lawfull ministers Qui bene pronuÌ„tiare possunt quid autem proâ—untieÌ„t excogitare non possâ—â—t Quod si ah a lies sumant elo quen ter sapienter que coÌ„scriptum nemo riaque coÌ„meÌ„dent at que ad populuÌ„ profer ant sieam personam geruÌ„t noÌ„ improbe facions Sic enim quod vtile est â—ultâ— pradicatores 〈…〉 muâ—tâ— magâ—â—trâ—â—st 〈◊〉 verimagestri id ipsâ—um die anâ—â—â—â—ia et neÌ„ sunt in iis schismata Aug. de doct Christia lib. 4. c. 28. nor their ordination good who cannot doe somuch wee dare not so iudge For some there are as S. Austin well obserued in his time that can pronounce well or as wee english it are good churchmen but cannot so well inuent neither for matter nor wordes but if they take of others what is well penned as homilies or sermons pronounce theÌ„ to the people if they sustaine that person they do not amisse For so which is a profitable thing there are many preachers but not manie maisters if so be they speake all thinges of that one true maister Christ and that there be no schismes among them Where wee may note 1. the way to haue many preachers secondlie that they who take other mens labours to vse do a profitable worke 3. that they are not reckoned dumb dogs or vnpreaching ministers but preachers and publishers of the truth But let vs proceede on as wée began Some there are whose inuention serueth welinough vpon due meditation haue apt words at will and can accordingly fore their places quotations for euery necessary proofe which they do alledge yet their memory is weake for their hearts they cannot deliuer without book what they haue penned in writing These also must be put out of the number of ministers as not able to deliuer their message and threefore being not able to preach their ordination is not to be held for good But by these mens patience who so dispute we prefer other mens iudgements before such ouerhastie censures For Zepperus Bernard Textor though otherwise known disciplinarians giue their verdict otherwise Tyrâ—nibus aliquid sub imitie conceds potest et indulgeri vt vel adverbeÌ„l ma moriterediscaÌ„t veles chartale gant c. Zeppen Art habend concion lib. â— Breus memoria subsidnum in charta not at 〈◊〉 in libre repositum seâ—finum Bernar. Texter Pandect sacra â—omâ—toâ—â— Enâ—angelizare enim perpance 〈◊〉 rum est baptizare antem cuinslibet â—â—de sacerdotie figatur Chrisest in 1. Corinth 1. Nune quidem prasbyteris qui in habilteres some hoc momustradimus Ibid. To young diuines at the first somewhat may be fanourablie yeelded that either they con without booke or els to read their sermons out of their paper Bâ—â—nand Textor distinguisheth of preachers some are of a bad memory some of a good They of a bad memory may haue help from their notes in their paper booke as it lieth before them 3. others a gaine there are that can neither inuent nor dispose nor remember and therefore not able to preach in the sense here deliuered of preaching and yet were reckoned for ministers in the dayes of the Apostles For so auncient and late writers vnderstand that place in 1 Corinthians where Paul saieth he was sent not to baptise but to preach For saith Chrifostome preach a very few can but baptize euery one may that is a Priest or minister And then after recording how the custome of the Church in his dayes differed not from the Apostles times Now truely saith he wee giue this office to presbiters that are more â—nable Maiusest â—n an gelizare quam baptizare Non emnisqui baps tizat idoneut est euaÌ„gelizare Ambros in 1. Corinth 1. Perfecte baptizare etiam
be a Bishoppe or minister vnlesse he be a father of children For the worde must there vsed includeth that particular But the holy Ghost neither thinketh writeth or commandeth anie thing which is not simplie and in euerie respect absolute and perfect onely proposing the idea or patterne of a perfect minister not that alway there can be such a one S. Ierom against Iouinian asketh a questioÌ„ not amisse to our present purpose Nunquid quia tuenercitu ferti sun us quisque eligendus est â—d circo non assumentur c. Hieron lib. 1. aduers Iouinian Sic in descriptione episcopi in corum expositione quaescrip ta sunt c. Hieron ad Oceanum epist. 83. Quod dixit irreprehensibilis aut nullus aut rarus Idem aduers Blagsâ—nes lib. 1. c. 8â— Illud certè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui possit cum cateris virtutibus difficulter inuenies Ibid. Maximèque illud vt potens sit aduersariis resistere per uersas opprimere at que superare doctrinas Ibid. Ita fit quodin alio primum aut totum est in also in parte versetur tamen non sit in crimine qui noÌ„ haebet omnia nec condemnetur ex eo quòd non habet sed iustificetur in co quod possidet Ib. Non suscipâ—unt magis minus Topic. lib. 6. What saieth hee because in an armie the valiantest must be chosen shall not therefore weaker persons be accepted of since all cannot be alike strong And againe writing to Oceanus As Orators and Philosophers saieth he when they describe what kinde of orator or philosopher they would wish to haue doe no iniurie to Demosthenes or Plato but describe the thinges without persons so in the description of a Bishoppe and in the exposition of those thinges which are written there is set before a mirror of the priesthood And the same father against Pelagius writeth vpon these wordes of the Apostle In that he saith He must be irreprouable such a one is not at al or very rare and that other which followeth apt to teach with the rest of the virtues you shall hardlie finde Anon after That he be accused of none be well reported of them that are abrode and free from euill speaches of the aduersaries I thinke it be harde to finde such a one specially so mightie as that he can resist the aduersaries and oppresse or ouercome peruerse doctrines Againe He is either none or rare that hath all which a Bishoppe should haue A little before so it commeth to passe that that which is excellent or perfect in some is in others but in part and yet he that hath not all is not in fault neither condemned for that he hath not but approued for that which he hath So that the best sufficiencie is a grace but it is not the essentiall forme that giueth life and name to a minister Now we speake of the office it selfe not of the execution thereof which wee hold must with all diligence and faithfulnesse be performed Let him bee as learned graue discreete vertuous as the times shall yeelde and the place may require For wee doe not thinke that all places require men of like gifts and graces but those which are of smaller note circuit and rewarde may stand content with men of inferior note Which verie truth manifestly proueth that abilitie to preach is not the definition of a minister for definitions doe not rise and fall like a bow that is strong and weake but mens sufficiencie to preach after what exact manner they take preaching Mixtum ad poÌ„dus aquale Aristot. de generat corrup 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose temperature is not gould weight as if a grane could not turne the scale of euery mans sufficiencie but if it be in a meaner degree of fitnesse as our health commonly is it may serue the turne If the Bishoppe could as well fit them for the calling as admit theÌ„ into the calling there were no doubt but he might vse the words Receiue the holy Ghost Wee doe not say It is the Bishoppe that doth fit him to the ministrie Spiritus sanctus in ecclesia praepo sito vel ministro soc inest vt si fictus nonest operetur per cuÌ„ spiritus sanctus adeius mercedem in saluteÌ„ sempiternam et ad eorum regenerationem adificationem quiper cum c. August contra epist. Parm. lib. 2. cap 11. Nonest aqua profana adultera super quam nomen Dei innocatur etiamsià profanis adulterisinuocemur c. August de bapt contra Donet lib. 3. c. 10. but God in and with the ordination giuen him by the Bishoppe in which partie so ordained the holy Ghost worketh saieth S. Austin that if the party admitted be not a counterseit the holy Ghost worketh by him both to his owne reward for eternall saluation and the regeneration of others to whom hee is sent And if a counterfeit it is his owne losse but yet the holie Ghost forsaketh not his ministrie because by him he worketh the saluation of others For as he witnesseth in another place bee the minister an adulterer or homicide c. the water is not prophaine nor adultered vpon which the name of God is called The function is sacred and holie assisted by Gods spirit to the good of others if not to his that is thus ordained To be ordained a minister by menis no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or grace at all The ministrie or office whereunto wee are by men ordained is a grace or gft. First because freely giuen without respect of any merit before God in the party ordained 2. a gift of the holy Ghost that thereby it might bee vnderstood to be an authority proceeding from God himselfe though externallie collated by man 3. to distinguish it from other callings in the world 4. because such a singular and diuine gift hath euer annexed vnto it in the true execution of duties thereunto belonging a powerfull presence assistance operation of the holy Ghost In respect whereof it may not only be said that when Bishops or Priests doe those things which they are commaundéd according to Christs institution it is not they but Christ himselfe that doth them but also in such an office so assisted with the holy Ghost as that it is therefore called the ministerie of the spirit they doe therewith in like manner specially if they feare God receiue sundrie graces of his spirit whereby there labours are made profitable vnto others The Author of the questions out of the new Testament much auncienter then Saint Austin witnesseth that where it is read Illud c. accipi te spirituÌ„ sanctuÌ„ ecclesiastica potestas collata in telligituresse August tom 4. Qq ex nouo testamento c. 93. Quia omnia in traditione domi nicaper spirituÌ„ sanctum aguntur Ibid. Idcirco cum regula tis for ma traditur buius disciplina dicitur tis accipite spirituÌ„ sanctum Ibid. Non
dixit accepistis sed accipite spirituÌ„ sanctuÌ„ c Chrisost in Ioh. c 20. homil 85 Potestatein quandam pratiam spirita lem cos accepisse Ibid Sed vt peccata dimitterent dof ferentes enim sunt gratia spiritos quare addidit Quorum remiseritis peccata c. ostendens quod genus virtutis largiatâ—r Ibid. Theophilact Ibid. that the Lord breathed vpon his Disciples and said receiue the holy Ghost he implyeth the Ecclestasticall power that is giuen and collated and that for these reasons Christ in bestowing this power did vse these words 1. To teach vs that all things which are to be ministerially done in the name of Christ are really performed by the holy Ghost because in the Lords ordinance all things are wrought by the holy spirit 2. That hereby he might leaue an example to his Apostles and Ministers Therefore the rule and forme of this discipline being deliuered to them it is also said vnto them Receaue the holy Ghost S. Chrisostome noteth that our Sauiour said not Ye haue receiued the holy Ghost but receaue the holy ghost because they receiued a certain power and spirituall grace not to raise the dead and shew miracles or vertues but to loose sinnes For they are differing graces of the spirit wherefore he added whose sins ye remit they are remitted whose sins ye retaine they are retained shewing what kinde of power it is be giueth The like sense and construction is made by Cyrill or the Author vnder his name who interpreteth this Receiue the holy Ghost for Take yee the power to forgiue sinnes and to retaine whosoeuer sinnes ye remit c. To the like effect hath Theophilact and that almost in the very same words with Chrisostome Wherefore these words Receiue the holy Ghost is in effect as much as Receiue the gift of God bestowed vpon thée by imposition of hands whether to remit sinnes or retaine sinnes And thus much be spoken for clearing of doubts that arise by occasion of this sentence Chap. 23. Homilies against the word In the first tome of homilies Of swearing By like holy promise the Sacrament of Matrimony knitteth man and wife in perpetuall loue THe Booke from whence this grieuance springeth is taken out is the Booke of homilies set out in the daies of King Edward the sixt of which times and Booke Doctor Ridley Bishop of London who afterwards suffered for the Gospell giueth this iudgement The Church of England then had holy and wholesome Homilies in commendation of the principal vertues Maister Fore pag. 1940. which are commanded in Scripture and likewise other homilies against the most pernicious and capitall vices that vse alas to raigne in the Church of England How the times are altered Then that good Martir saw nothing in them dangerous to holy and wholesome instructions now euery smattrer in Diuinitie can finde intolerable vntruths But to be briefe The Author of the Homilies taketh the word Sacrament for mysterie Sacramentum militia Cicero Lib. 1. de officiis Credimus ne bâ—â— manum sacramentuÌ„ diuino superinducilicere in aliuÌ„ dominum post ChristuÌ„ respoÌ„de â—e Tertul de corona militis as Saint Austin and Ambrose doe with other of the Fathers Secondly in this place somewhat more particularly for the faith plighted twixt couples which was the auncient signification of the word in forraine writers Tully c. who call the oth giuen by the Captaine to the souldiers the oth and Sacrament of warfare In which sense Tertullian vseth the word we thinke saith he a question may be made whether warfare be fit for Christians and whether we beléeue a humane Sacrament may be added ouer and aboue the Diuine Sacrament The Churches of Heluetia in their former confession so take it speaking of what is due to the Magistrate Huie not etiaÌ„st libers simus c vera cum fide subiiciendos esse fidelitatem â—o sacrameÌ„tuÌ„ prastate scimus Heluet confes 1 artic 26. Idest â—usiuraâ— dum quosuis magistr at thus obstringuntur obseruat 2. Ibid. To him we know we are to perfouâ—â—e fidelitie and the Sacrament vpon which place we reade this obseruation Fide litie and the Sacrament that is the oth whereby subiects are tied to their Magistrates Now the meaning of the homilie to be some such thing appeareth both by the title of swearing as also by the words following in this place of holy promises vowes and couenants made and thereupon presently is inferred this scruple here By like holy promise the Sacrament of Matrimonie knitteth man and wife in perpetuall loue that they disire not to be separated for any displeasure or aduersitie that shall happen An euident place to shew what they intended who pend that Homily taking the word Sacrament either particularly for a solemne promise vowed or generally for a holy state ordained of God as Doctor Whitakers noteth Saint Austin tooke the word who honested Mariage by the name of a Sacrament Sacramenti no mine matrimonium Aug. cohâ— nestauit quando cius dignitae tem contra que rundam criminationes defendit quod in illo liâ—ro â—octissimè acsanctissimè fecit What. coÌ„tra DurauÌ„ p. 6â—6 St hoc inquam à pontificits ageretur facilè posset de apellati one conuentre Chemnit de Matrim p. 256. Quia coniugtum est sanctum vita genus divinitus institutum commend atum libenter et tri busmus nomen sacramenti Confes Wittenberg when against certaine mens false criminations he defended the dignitie thereof as he did in that Booke most learnedly and holily That which was done learnedly holily in Austin his booke we liue to the times to heare it censured condemned as done corruptly in the booke of homilies Chemnitius could be content Mariage were called a Sacrament so it might be an aduertisement of she whole doctrine thereof against the doctrine of the diuels and of the heathen if this were intended we might easilie yéeld to the name The confession of VVittenberg saith Because Mariage is a holy kinde of life ordained of God and commanded by him we willingly giue it the name of a Sacrament Take we first or last of these interpretations we shall easily frée these words in the Homily of that waight with which some delight to burden it withall It is directly contrarie to the 25. article of Religion which saith there are but two The other fiue falsly so called The article hath no such words fiue falsely so called but thus commonly so called after which manner so they are because the word Sacrament is more generally vsed but to speake strictlie 〈◊〉 what manner Baptisme the Lord his supper are called Sacraments the booke doth not so take marriage For in the 2. tome of homilies speaking of matrimony there is not somuch as a sillable that soundeth to this purpose where was both time and place to giue it the name of a sacrament if there had been any such meaning But their opposing the book
Iudates in Christi anos sausentis est forma c. Beatorum mar tyrum caede posâ— se c. In aternitatis profectum per martyrii gloriam efferchantur Ibid. Pro Christo potuerunt pati quum nondum poterant confiters August â—m Epipha â—erm 6. inserm 23. de tempore Non habebates atatem qua in passurum Chrustum crederetâ—â— sed habebatis carnem in qua pro Christo passuro passionem sustineretis Ib. Non â—rustra infantes illos qui cum â—ominus Iesus necandus quareretur occisilunt in honorem martyrum receptos commend it ecclesia Id. de lib. arbit lib. 3. c. 23. epist â—â— Hier. Homil de sanctis lib. 2. de symb ad Catechu c. 5. as the auncient Fathers witnesse Bernard who was some 5. hundred years since hath these words Can any doubt that the infants which were slaine in Christ his stéede are crowned among the Martyrs And méeting with an obiection that might be made If you aske saith he what they deserued at Gods hands that they were crowned aske also what fault they had done that they were murdred vnlesse peraduenture Christ his pietie were lesse then Herods impietie that the tyrant coulâ— put harmelesse infants to death and Christ could not crowne them who were killed for his sake Theophilact who was some 900. yeares after Christ writeth thus That Herod his malice may be shewen must iniurie be néeds done the little ones Heare therefore they were not iniuried but iustly obtained crownes Haimo some 800. yeares after Christ writes in his Postilly vpon this feast day of the Innocents In that the children were slaine for the Lord Christ it implieth that by the accepted worke of humilitie the way is to the crowne of Martyrdome c. Hilarie who was some 400. yéeres and vpward after Christ in his exposition vpon Saint Mathew speaking of these babes their death saith Iewrie did abound in the blood of Martyrs And presently after thus Herod his fury and the death of the infants is a forme or patterne of the people of the Iewes raging against the Christians and thinking that with the slaughter of blessed Martyrs they can extinguish the name of Christ And speaking of those words in the Prophet Rahel would not be comforted because they were not c. They were caried vp into the aduancement of eternitie by the glory of Martyrdome Saint Austin who was somewhat before Saint Hilarie The infants saith he could suffer for Christ though they could not as yet confesse him Againe in another place yee were not of age to beleeue in Christ who was to suffer but yet ye had flesh of your owne wherein yee could indure the Passion for Christ who was to suffer And in his third Booke of free will The Church doth not in vaine commend the infants receiued into the honor of martyrs which were slaine by Herod c. Which very selfe same sentence he remembreth verbatim in his Epistle to Saint Ierom Copious in this argument are his Homilies of the Saints in foure senerall Sermons calling the Innocentes Martyrs and their death Martyrdome and in his second Booke de symbolo ad Catechumenos the fifth Chap. c. Before him Saint Origen homil 3. maketh mention of them after this manner Horum memoria semper vt dignum est in ecclesits celebratur secundum integrum ordinem sactorum vt primorum martyrum c Origen homil 3. in diuersos Benè secundum voluntateÌ„ Dei corum memoriam sancti patres celebrari maÌ„dauerunt seÌ„ piternam in ecclesus velut pro domino morien tium Ibid. Ecle paruuli esti quos hostis natura crudelitatis monstruÌ„ Herodes occidit subito fiuÌ„t mar tyres dum vice Christi pro Christo CypriaÌ„ de stella Magis Testimonâ—igrave um quod non poteraÌ„t sermone per hibent passione Ilid Spangenberg Postil Ista tam tristi tragaedia cruen tam ecclesiae Christs imaginem delintauit Centur. 1 lib 1 cap 3. Vt Abel primâ—s veteris testamenti â—artyr fuit cuius sanguis ad DeuÌ„ clamauit it a isti primi in nouo test amento propter Iesum Christum recisi sint gloriosa mar tyris corona redimiti vitam hanc mortalem cum immortali commutauerunt cum illâ— nunc in coelis viuunt Gualter homil 18. in Math. 2. The memory of these infants alwaies is celebrated in our Churches as it is meete according to the intire order of the saints that Bethlehem it selfe where the Sauiour was borne may seeme to offer vnto the Lord the first fruits of the Martyrs Anone after VVell therefore and according to the will of God the holy Fathers haue giuen in charge that there be celebrated a perpetuall memorie of them as dying for the Lord. No new deuise in his time but long before as it appeareth by his writing Saint Cyprian or the Author vnder his name Behold these little ones whom Herode the enemy of nature and and monster of crueltie did kill are suddainly become Martyrs and whilest in steede of Christ and for Christ pulled from their mothers breast and slaine they beare witnesse by suffering what they could not by their speech All which testimonies as they are nothing if Scripture were against them so the Scripture no where gainsaying we shall doe ill to gainsay the testimonie of so many ages succéeding one another and that for many hundred yeares confirming what but lately is denied without sufficient proofe to the contrary And yet though lately denied by some few among vs not to speake of our own Church here at home other our brethren in the same faith learned writers of these times approoue the order we do Spangenbergius as may be seene in his postill they of Merdenburg in their Centures note that God by this heauie Tragedie hath shaddowed out the bloody image of Christs Church Which historie of theirs would not fit to such a purpose if their were no comparison twixt them and the Church of Christ Master Gualter in his 18. Homily vpon Saint Mathew writes thus As Abel was the first Martyr of the olde Testament whose blood cried vnto God so these infants were the first which were slaine in the newe Testament for Iesus Christ and crowned with a glorious crowne of Martyrdome haue changed this mortall life for an immortall and now liue with him in the heauens Beside all these auncient and late authorities this argument may iustifie what our Church doth They in whom Christ is persecuted and put to death may be held for Martyrs But in those innocent children Christ was persecuted and put to death For such was the tyrants purpose and so Christ accounteth what is done to little ones for his sake as done vnto him Therefore may they be thought blessed Martyrs not in speaking for they were infants but in dying Non pro fide Christs nec pro iustitia occubâ—â—â— ruÌ„t sed pro fide Christo id est loco Christs Ludol not properly Martyrs
such as are voluntarie professors of the faith but yet so to be esteemed because for Christ that is Christ was among them sought to be slaine Thirdly the scripture it selfe thus farre confirmeth the point in that the Prophet Ieremie is alleadged cap. 31. Rahel weeping for hir children Shaddowing thereby the Church of God mourning as a desolate widdow for those that she bare vnto God For so the verse following doth minister comfort Thus saith the Lord. Refraine thy voice from weeping and thine eyes from teares for thy worke shall be rewarded saith the Lord. As for that our Church calleth them Martyrs which seemeth to be some mens grieuance because Herods sonne was then slaine is no deniall of the name of Martyrs to the others the children of the faithfull in Bethlehem For if any were it was sufficient Voluntate actu vt S. Stephan voluntate non actu Iohannes Actu nō voluntate vt in nocentes Bernar serm de Inno Cutus vice suppleuit quod deerat voluntatis Ibid. and that some were the allegations before proue sufficiently So needlesse are some mens peremptories they send foorth to wound this truth like Herod his executioners to kill those little ones that so he might be sure to put Christ to death To conclude this point That difference of Martyrs our Church alloweth of Some are Martyrs in will and act that is both suffer and are willing to it so Saint Stephen was some in will ready co dye though happily they dye not so Iohn the Euangelist Some in act not in will that is they can but suffer and doe though they haue no will nor vnderstanding to know what they doe so did these infants in whom what was wanting to their will Christ gratiously supplied 2. It affirmeth that Faith and Repentance are required of infants that are to be Baptized And that they performe the same by their Suerties Two branches in this exception In paruulis qui baptizantur sunt qui negāt omnem actionē et operationem spiritus sancti Chem. de bapt Hic dico quod omnes dicunt aliena fide eorū qui offerūs eos paruulis succurri c. Luther de captiv Babylon Sicut verbum Dei potens est dum sonat etiā impis cor immutare quod non minus est surdum incapax quam vllus paruulus Ibid. The first of these against such as thinke God worketh not at all by his holy spirit in children baptized The Catechisme not meaning that they haue au actuall faith namely a féeling that they doe then beléeue for so they doe not that they liue yet they doe liue But they beléeue that is they haue the spirit of faith and repentance As for the second branch namely that they performe faith and repentance by their sureties is to be vnderstood of that present profession and promise then made whereby the God-children are bound as effectually in baptisme as if themselues were then presently able and did actually beléeue Luther disputing of this point Here I say as all else doe that children are succoured by the faith of others that offer them to Baptisme c. Againe afterwards As the word of God is mightie when it soundeth able to change euen the hart of a wicked man which is no lesse deafe and vncapable then any childe so by the prayer of the Church offring the childe in baptisme the little one is clenfed changed and renued by faith infused into it But for answere to the doubts herein looke the first part cap. 30. pag. 173. c. 3. That children Baptised haue all things necessarie vnto saluation and that they are vndoubtedly saued No more vntruth then that of the Homilie That infants being baptized and dying in their infancie are by his sacrifice washed from their sinnes brought to Gods fauour and made his children Homil. saluation of makind Perkins on the Creed pag 25. and inheritors of his kingdome of heauen homily of the saluation of mankind only by Christ c. No more vntruth then that which Master Perkins writeth That infants dying in their infancie and therefore wanting actuall faith which none can haue without knowledge of Gods will are no doubt saued by some other speciall working of the spirit vnknowne to vs. But an argument to prooue this Rubricke true may be thus briefly framed To whom the promise is made Act. 2.39 how God will be their God they are vndoubtedly saued But to our children baptised the promise is made Therefore our children baptised are vndoubtedly saued But hereof sée at large part 1. cap. 25. pag. 165. 166. 4. Vntruth That we haue a sure and certaine hope of euery one to be buried that he shall rise againe to euerlasting life We are not required by the booke of common praier to haue a sure and certaine hope of euery one to be buried because not of euery notorious impenitent malefactor cut off by law or a murtherer of himselse or dying excommunicate all which are buried but of euery one liuing dying in the fellowship of Christ his Church professing the same faith pertaking the same Sacraments of whom we hope the best but no farder nor otherwise then thorough Iesus Christ for in the buriall we professe that to be the bond of our hope If any minister be sure to the contrarie discretion may be vsed which we hold safest when it is with direction from the Bishop as in such cases of doubt the Booke well prescribeth Sée more part 2. cap. 1. 5. Vntruth That nothing is ordained by it to be reade in Gods seruice but the very pure word of God the holy Scriptures or that which is vndoubtedly grounded vpon the same No vntruth Because there are left out as the preface of the Booke sheweth many things whereof some be vntrue some vaine and superstitious in consideration whereof this sentence prefixed there followeth Nothing is ordained to be reade but c. And for any instance is giuen to the contrarie it is but their idle surmise 6. That in the course of reading appointed so much as possibly may be the reading of the holy Scripture is so set forth that all things shall be done in order without breaking of one peece from another It is no breaking of one peece from another to read chapter after Chapter as time shall serue the Minister or Church doth see good that so the whole Bible or the greatest part thereof may be read ouer once in the yeare But the preface calleth that breaking one peece from another when vncertaine stories legends Responds verses vaine repetitions commemorations and smodales come betweene so that commonly in the beginning of a booke to be read three or foure chapters were read and no more at all And therefore no vntruth in those words prefixed but in them that doe purposely misconstrue Ratio quarta That it containeth in it doubtfull matters 1. Doubt 1. It affirmeth that there are Archangels and that Michaell is
directions from â—reticks So did Saint Austin from Ticonius the Donatist choosing his interpretation rather then Cyprians a man of sounder iudgement Aug. Retract lib. 2. cap. 18. An easie matter to haue saide vnto that great diuine A humaine deuise an hereticall inuention Away with it wee cannot indure it But should anie haue stained that good father for he was likely inough to haue answered as in an other place he doth In aruÌ„dine sterili atque arida vel alligata jolet vua pendere Aug. de bap con Don. lib. 6. cap. 1. Vpon an vnlikelie stalke fruitlesse and whithered so metimes a grape is found And a truth is a truth wheresoeuer wee see it Let the deuil say as he did that Iesus is that Messias that some of God in an ouer flowing of out gall wee must not say the contrarie He saide it to a shiffter end and with an euill minde Let vs say it with a better and to fitter purpose but yet let vs make bold to say it notwithstanding The aduise which Saint Jerom gaue Pammachius well sorteth with this occasion where hee counselleth Si adamaueris captiuam muli erem id est sapi entiam sacularem c. Haeron ad Pammachium su per obitu Paulinae Multos tibi foetus captiua dabit ac de Moabitic de essicietur Is raelitis Ibid. Adquam studi osus fidelis Thamar declinauit indeque genuit Phares Zaram qui in Euangelio memorantur Clem. Alexan. lib. 1. Stromat If Pammachius bee in loue with mens inuentions and secular wisdome to doe as the Isralite did with his captiue woman taken in warre shaue hir head pare hir nailes strip off hir gaudie attire and then new apparreled tooke hir to wife So must the wisedome of arts and humaine learning bee intreated whatsoeuer it hath deade idolatrous erroneous or the like shaue and pare it off Then taken captiue and thus handled shee may bring forth manie children vnto God and of a Moabitish become as one of the daughters of Israel yea as Clem. Alexan. maketh the comparison Bee shee Thamar and what Thamar was wee read of yet Iudas that is the faithfull godlie studious may turne in vnto hir and beget Phares and Zara spoken of in the Gospell Such vse there may be of nature and naturall inuentions that though as a neglected stocke may heare some graft comparable with the best First that which is naturall then that which is spirituall In some such order grace and nature are partners other while that nature being hir inuentions art shapeth grace sanctifieth Then are they not barely plaine dunstable humaine iuentions but Mara must be called Naomi because now made seruiceable to holie vses And therefore if any please to call them humaine yet not merelie humaine which happilie is their meaning that make this obiectioÌ„ hereby intending as man in scripture is other whiles set against God like that our of Sauiour Take heede of men or that of Saint Paul If I please men I were not the seruant of Christ But so wee vnderstand it not nor must they Humaine if they will yet thus farre diuine withall as tending to the preseruatioÌ„ of Ecclesiastical order and such as accoÌ„panie other dueties then publikelie to bee performed This would men did as readilie confesse as they sufficiently well knowe that they haue no warrantable presideÌ„t to cal the institutions of Gods Church a mere humaine inuention as wicked or carnall which are opposit to God and godlinesse Prophane men that hold both the power and forme of Godlinesse in a scorne may imply some such contemptible signification Miletia fueruÌ„t sapientes sed se cerunt qualia insipientes but others that are sincerelie minded vnlesse they bee like the Milesians who had wisdome but did vnwisely are to speake in all reuerence of those commendable orders which the Church inioineth specially in these licentious daies wherin Atheisme debaseth the due estimation of Gods Church and sacred policie They are without warrant of Gods word 1 Expresse warrant for euery particular we neede not looke for Iter Sabathi à lege prascriptuÌ„ non erat Mar. Math. 28.20 Tremel in Act 1 12. Syria Iuni. Ibid. Aras bicè Hieron ad Algasiam Ioh. 10.22 A Sabboth daies iourney was not prescribed by Gods law but either appointed as Master Caluin thinks by a councell of Priests or as Tremell and Iunius thinke by a tradition of the fathers whome Saint Ierom takes were Rabbins and nameth them Atriba and Simon Hely yet the obseruation of this point was at no time taxed by Christ or his Euangelists notwithstanding opportunitie offred to doe so Likewise there was no warrant expressed in the law for celebrating the feast of the dedication of the temple which our Sauiour afterwardes present solenmized No word in Gods law for the cerymony of odors vsed about the bodies of the dead yet our Sauiour was content his body should be so imbalmed 2. P. Martyr Hoâ— perâ— Bucer Iohn à Laseo Again we answer in things indifferent whose nature is to be vsed or not vsed as they are no where commaunded so are they no where forbidden Bucer Iohn à Laseo 3. we may know it easily quieteth euery good conscience what the Apostle writeth To the pure al things are pure and euery creature is good with thanksgiuing c. They are made to bee of mysticall signification Some what Mysticall it is what these obiectors meane by Misticall signification Ritus qui venerationem rebus sacris concilient c. Talibus admini culis ad pietateÌ„ excitemur Cal. institut lib. 4. cap 10.28 Ad sacrorum misteriorum reuerentiam apiuÌ„ 29. Vt sit idoneum ad pietatem exercitium Ibid. Non sine fructu Ibid. Vt fideles admo neat quanta mo destia religione c. Ibid. Non licet prina re ecclesiam ea libertate vt noÌ„ possit suis actio nibus ac ritibus aliquid significare P Martyr Hoopero Ea libertate vsus est Apostolus cum docet c. Vt illes signis admoneantur sui officti Ibid. Rerum significationes reuotal nobis in mentem quidnos deceat Ibid. Ministri magis memores simi offictisui in maicre Veneratione Ibid. If hereby they vnderstand a decent and reuerent intimation or admonition First we hold euery godly ceremonie to haue some such profitable vse as may moue and procure reuerence to holy things c. that by such helpes we may be stirred vp to godlinesse c. Fit for reuerence of holy misteries and a meete exercise vnto godlines or at the least that which shall beautifie and adorne agreeablie to the actioÌ„ in hand yet so as not without fruit but that it may admonish the faithfull with how great modestie religion obseruancie they ought to handle sacred and holy thinges Which selfe same iudgement Peter Martyr giueth of the surplisse adding withall how it were wrong imprisonment to restraine or depriue the Church of her
auncienter when it seemeth Rabanus Maurus writ vpon this argument These last 1000. yeares wee will cut off and looke to the times before Which if we doe it appeareth when they were much more sparing they yet had some one garment or other distinct from others which they vsed onely in publike offices of the Church Witnesse the councell of Brage and before it the councell of Toledo and before them both the councell of Carthage in the daies of Saint Austin Of which time Saint Hierom for he was not much elder then that reuerend Austin writeth that some garmeÌ„ts were distinctly appropriated to Ecclesiastical and publike vse Which may be seene in his first book against Pelag. who cauilled at such attire as contrarie to Gods word What offence saith that good Father is it if a Bishop Presbyter and Deacon and the rest of that Ecclesiasticall order goe before in a white garment at the administration of the Sacraments Which if any shall thinke that other Christians not Clergiemen did weare his wordes vpon Ezech cap. 44. manifest the contrarie Diuine Religion hath another atttire in the ministerie and another in a common vse and life This himselfe proued in his owne practise For one Nepotian a Presbiter dying left him a garment which hee vsed as hee saieth the ministrie of Christ The historie is this Nepotian taking his Vnckle by the hand this coate or garment quoth hee which I did vse in the ministrie of Christ send to my wel beloued my Father for age c. meaning Ierom by that appellation Where it seemeth no vsuall and ordinary attire but some choise and speciall one for hee intends it as a pledge of his last loue and kindenesse which hee did bequeath vnto him secondly we may note it was such a one as he did not continually weare but at times in publike duties of his calling for hee was a Presbiter and in the ministrie of Christ he did vse it But proceede wee on forwarde much about this time in the Greeke Church some vniforme attire was also receiued among the Clergie as Chrisosotome remembreth in diuers places In his homilies to the people of Antioch Hac vestra dig nitas est hac ouâ— nis corona non vt albam splendentem tu nicam circumeatis amicti Chrisost homil 60. ad populum Anticchen Haec est dignitas vestra haec stabilitas haec corona noÌ„ quia tunicam induts caÌ„didissimaÌ„ per ecclesiam ambu latis ld homil 83. in Math. Trecenti circiter anni c. Auctor quaestioÌ„ vet nous Testam c. 44. Quod mulier non sit creata ad imaginem Dei Qq. 21. quod Melchisedech foerit spiri tus sâ—nctus Q. 1091 quod Ada non habuerit spirituns sactuÌ„ Quast 123. Idolatria ad misit per quod peccauerat in Deum c. Q. 8â— His in vrbe Roma Q. 115. Quasi non bâ—diè Diacons Dalâ—â— a â—icis induantur sucut Episceps Id. cap 46. Vtea cirâ—â—â—â—amictus ministerium sacri baptismatis adimpleret Tri partâ—â— histor lib. 5. cap. 35. and in his homilies vpon S. 0725 Mat. For blaming the priests or Ministers for their negligence not caring who receiued or how but admitted all to the Lord his Table without difference This is your dignity crowne c. and not to goe about in your goodly white shining garments c. Againe in his Homilies vpon Saint Mathew to the like purpose in words not much differing This is your dignitie this your constancie this your crowne and not because you walke vp and downe in the Chruch in your white coate or garment About some 300. yeares after Christ for it séemeth to be no more by the Author of the questions vpon the olde and new Testament cap. 44. for after the birth of Christ about some 300. yeares were runne out then is witnessed that a distinction of ecclesiasticall garments from others in the publike seruice was in vse That authour we call him and not Saint Austin both because of the times wherein he liued was somewhat auncienter as appeareth before because but 300. yeares after Christ as also because of diuers opinions not soundly deliuered as quest 21. that the woman was not created after the image of God that Adam sinned the sinne of Idolatrie quest 83. that Melchisedech was the holy Ghost quest 1091. and that Adam had not the holy spirit quest 123. c. yet notwithstanding these dangerous pointes handled contrary to Scripture and Saint Austin Beside another prose there is because the Author of this booke quest 115. liued at Rome so did not Saint Austine yet we say notwithstanding all this he may be credited in a matter of fact as to say what was donne for therefore we alleadge him namelie that Bishops and Deacons in his time did weare Dalmatish garmentes that is a kinde of ecclesiasticall attire before this time In these hundred yeares wherein the Church had breathing after her sore long wasting persecution we haue farder proofe in the daies of Constantine who good Emperor gaue a distinct holie garment to Macarius to weare in administring Baptisme and Theodoret recording the same reports an example of a Stage-player who for bringing this baptizing garment vppon a Stage to daunce in it fell sodainly downe and dyed Qua indutus quidam canta torscenicus inter saltandum collapsus interist c. Theodor lib. 2. cap. 27. Eusebius in his Ecclesiasticall storie the tenth booke and fourth Chapter chronicling the great ioy which was among Christians in good Constantin his raigne pauseth his stile in the gratulatorie triumphes which were made at the solemnizing the dedication of a Church built in Tyre of Phoenicia where a man of good account prepared a graue godly exhortation in the presence of Paulinus that holy and reuerend Bishoppe with a many other Ecclesiasticall persons then assembled in their ornamentes and sacred attire reaching downe to their feete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb lib. 10. cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It may bee no such store of proofes can be yeelded for the times within the 300. yeeres after Christ And no meruasle good Christians they had no open Churches but secret places to serue God in well content if they might haue then but foode and raiment with the small libertie of the Gospell which they inioyed no otherwise then as a man that eates stolne bread Yet so farre as the Records of that time may deserue credit so wee finde that 60. yeeres before the dayes of Constantin a peculiar vestiment was appointed for celebrating the oCmmunion Singulari vesti tu queâ—â— sacra tum dixerunt indui licuit sa cerdotibus in Eucharistia Centur. 3. cap. 6. pag. 146. This decree the Protestants of Meidenburg in their Centuries referre to the times of Stephen Bishop of Rome who afterwardes as did many else his Predecessors and Successors for it was in those best times layed downe his life for the testimony of the Lord Iesus Higher then 200.
for 5. or six weekes euery sabboth are so applyed Their supposed argument vrged against this may as rightly be vrged against the others But to satisfie doubts here occastoned this briefe following wee desire may be well noted Men that obserue any thing now adayes of what is done abroad in the matter of fasting wil easilie confesse with vs these few thinges First that a great nuÌ„ber of our christians so called spend much of their time in gluttonie and bellie-cheare neuer once knowing somuch as what the name of a true fast meaneth vnlesse it bee to eat fast and drinke fast 2. our experience sheweth that a great cause of this euill proceedeth hence for that men are left to their owne choice and hold it they say free for them as if they needed not vnlesse themselues please 3. if anie doe taske himselfe we may note it is but his priuate denotion others beare the worlde in hand they se no cause or take it for no cause so a good worke is negligently omitted 4. if wee thinke that onely a time to fast when God visiteth a land with plague pestilence famin or sword a man sometimes may liue many yeares together and see no such cause 5. or seeing it but seldome will in his godlie zeale humble himselfe more oft euen for feare of some iudgement though no such bee either present or imminent 6. and therefore in respect of the times as on such daies of the weeke in such a season of the yeare commaund himselfe or be commaunâ—ed by sacred authoritie to deuote his soule and bodie though at all times yet then speciallie in more solemne and if possible more earnest humble manner 7. and as commaunding himselfe because a law to himselfe yet he doth it freely so if commaunded by others yet his freedome and libertie is no way hindred For our obedience to God and our King what is it but commaunded Yet wee hope being chearefullie performed may hee thought and so is free and voluntarie Now for the obseruation of Lent it is â—onew inuention but a godlie ordinance commaunded at the entrance of the spring and â—â—â—lly continued in an intire course for 1500. yeares the superstition onely excepted which was but of a later time now intended though not principally for a sparing vse of the creature in some kinde in other some denying the vse of anie at all for a time without speciall cause not for conscience simplie of the meate as if it were damnation to eat touch or fast but for conscience sake to a good order well established for increase of cattle maintenance of nanigation which vnder God are the riches and blessing of our land as also for our farder instruction to know that God is rich in mercy not from the earth onely but froÌ„ the great diep furnishing vs with abouÌ„dance from the sea that we may bee truely thankful vnto him This diuine godlie course thus wisely intended what honest good heart but will commend holding it his duetie to thinke as the magistrate requireth a politicke vse in the fast so himselfe intends a religious vse thereof in sanctifying this restraint from some kinde and moderately vsing other creatures with prayse and thanksgiuing spending the fundaies and other houres in the wéek in holie exercises of prayer priuate and publike reading and hearing the worde preached liberallie ministring vnto the Saints all which though he doe at other times yet then so farre as in him lieth raysing his decayed thoughts to a farder humiliation preparing himselfe euery day somewhat against that great and memorable day which our fathers called the holie time of Caster For it cannot bee denied but as our bodies haue their seuerall seasons so our soules may therein haue their seuerall solemne instructions For why should it bee saide of vs what was saide of the Jewes the Storke in the ayre knoweth hir appointed times Ierem. 8.7 the Crane Turtle and Swallow all obserue the time of their comming c. Yes let men knowe that in the spring time as our blood riseth and multiplyeth so it hath neede of subduing and that as the flesh begins to pamper it selfe for so it will doe naturallie at some times of the yeare so a fit time and verie expedient it is to check it with some holie counter-buffe chastning mortifying bearing and beating it downe least where it should bee the temple of the holie Ghost it become a vile instrument of much wickednesse Thus wee are to bestow our time in Lent And their moderation of iudgement to bee commended herein who thus aduisedlie doe qualifie the question Which Maister Zanchius and some others doe Est tempui 40. dierum vsque ad sanctune pas cha ex pia veteâ—ris ecclesia ordinatione consiâ—atutum in quo fi deles diligétius quam vllo tempore alio tum ie tunâ—is tum precibus tâ—â—â— auditione verbi Zanch in 4. precep pag. 634. Eoque ad canaÌ„ domini in paschate dignius sumendam prâ—parantur Ibid Si sic definias quis eam queat meritò improbâ— re Ibid. calling it a time of 40. dayes immediately before Easter continued by a godlie ordinance of the piâ—nitiue Church at which season the faithfull more diligentlie then at anie time els both by fasting prayers hearing the worde and other godlie exercises are stirred vppe to repentance and so prepared to receiue at Easter the supper of the Lord more worthilie And at the end of it thus concludeth If you thus define it who hath cause instlie to mislike it By the doctrine of our Church all superstitions are abolished as that there is holinesse in meats or any liberty for excesse in the vse of other creatures fish wine oyle c. or that fasting is meritorious c. pâ—lgrimages inuocation of Saints praying in an vnknowne tongue all which accompanie the popish fast and are râ—ghtlie called superstition wee vtterlie condemne If notwithstanding all this any superstition bee thought to remaine because wee haue some set prayer and epistle and Gospell at that time who knoweth not scriptures are then fitlie ordered when the argument is agreable to the season But some misterie there is in it that men do mislike scriptures of fasting applyed to a time of fasting and shew not a worde of dislike to scriptures of ioy applyed to a time of reioycing And with as faire a glose they may challendge all the Collects Epistles and Gospels from Easter to Whitsuntide with is a time of 50. dayes as these or any of these from after Qinquagesima to Easter Unlesse peraduenture they can be content to heare of fasting and triumph but not of fasting and humiliation Wel howeuer this adoe men make about little for wee see few the fast as they should know that other churches of our age as Hemingius Spangen bergius and Chitraeus witnesse apply themselues to the like publike practise sorting out scriptures for epistles gospels as we do Perkins refor Cathol p. 221. The conclusion wee make
words These words are read the 24. Sunday after Trinitie But frée from corruption vnlesse the harmonie of the Gospell be charged herewith for it saith asmuch vnlesse also the scriptures in S. Luke c. 8.54 and S. Marke in Syriack Talitha Cumi cap. 5.41 for relating the same historie he found guiltie of this sinne yea vnlesse also they that vrge these things against the testimonie of S. Marke and S. Luke be able to tell vs vpon their credit that not onely now no auncient Gréeke and Latin copies haue it but also heretofore none euer had it which we assure our selues they will neuer dare For it séemeth the Latine followeth some auncient copies that had it though peraduenture since these copies are now perished But leauing probabilities what false doctrine is it to reade for Gospell what S. Luke and Saint Marke haue in supply of the historie mentioned in S. Mathew 5. With wisedome Ierem. 23.5 These words are reade the 25. Sunday after Trinitie propheâ—ying of Christ He shall â—aigne or beare rule and shall prosper with wisedome This with wisedome is neither too much for Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vtrunque significat Caluin Prudenter vel prosperè aget Ibid as if it were more then true to say so of the Messias nor is it more then the word signifieth For Shacal in this place signifieth both and therefore Master Caluin expresseth both in his Text wisely and prosperouslie he shall doe 6. Thou wouldest take heede Luke 19.42 All writes note this spéech of our Sauiour ouer Ierusalem to be abrupt and very passionate as offering some what to be vnderstood Which he doth not expresse which Euthimius supplyeth thus thou wouldst not perish Austin Non perires Euthym. Forsit an permâ—neres Aug. epist 79. Hieron The ophil O quam fesix esses Pâ—scas r. Fleres alas apud ErasamuÌ„ peraduenture thou shouldst yet continue Hierom and Theophilact I could haue wisht thou hadst knowne Piscator O thou hadst beene happy others as Erasmus obserueth Thou wouldst haue wept or as in the Communion booke thou wouldst take heede which also is the exposition of the auncient 0695 0 Curares thou wouldst haue seene to it And are all these supplies corruptions What then shall we iudge of most mens labours in this kinde who in translating are forced to make supply with words not found expresly in the letter of the originall but yet are couched in the grace of a passionate tune and sought out by that spirit whereby they were first conceiued wherein for so much as we no otherwise iudge of this place here thus translated it is but a sorie amends some make those translators who euer they were to call the helps they aford vs by no more gracious a name then plaine Corruptions 7. It is I feare not Luke 24.36 These words are read on Twesday in Easter weeke and were such as our Sauiour vsed after his resurrection â—isdem verbis eoâ— alloquutus est post resurre ctionem Marle in Math. 14.27 Apparet huc transcriptum ex Euangelio Iohannis Erasmus in in Luc. 24. for so it is noted in Marlorat vpon Math. 14. With which no more reason haue any to be effended for being vsed in this place of Luke 24 then with that in verse 38. why are yee troubled which if we goe by thinking Erasmus saith is taken out the Gospell of Saint Iohn and put here Our blessed Samour said the one as much as the other and by Erasmus his iudgement Saint Luke hath one asmuch as the other Both belike corruptions But to what ende is this captious quarrelling at wordes since we cannot deny but this forme of speech was very much in vse with Christ And the Syriack and Latin beside the auncient Fathers Saint Ambrose and others doe read these words It is I feare not Luk. 24.36 8. Be sober 2. Timoth. 4.5 Words put in which other Bibles peraduenture haue not But yet no offence to be taken hereat 1. Considering this may come from diuerse copies some hauing the words some omitting them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. As also from the word here Nephe which in Scripture sometimes is interpreted he sober somtimes watch 3. Neither is it misbesceming the Apostle Paul to teach nor his scholler Timothie to learne so much And therefore all this remembred might intreat of vs a more fauourable construction then to staine the ceedit of this and those other places with the reproch of Corruption By peruerting the meaning of the holy Ghost Grieuous if true but odious because false Saint Peter noteth them for vnlearned and vnstable that peruert Scripture and they doe it saith he to their owne destruction 2. Pet. â— 16 Surely vnlearned and vnstable our translators were not but setled in the truth of great knowledge in the toongs men reuerend in their times wheÌ„ they implored those fruitfull paines to publish the scriptures nor shall the malice or Satan now preuaile to their disgrace as it seemeth this bitter inuectiue doth forciblie intend But draw we to the instances 1. Because of mens works done against the words of my lips c. for Concerning the works of men by the words of thy lips Psal 17.4 The difference is twofold Solens Hebrai causarum omne genus interdum exprimere praefixa litera 1. Against the words c. insteed of By the words 2. Of my lips c. For thy lips Of the first this we are to know that the letter in seruice here is (2) Beza 〈◊〉 Luc. â— 1 which the Hebrewes manner is to imploy in the front of a word to expresse all sorts of causes And the learned in that toong well know that it sometimes doth signifie against as Exod. 14. he shall fight for you against the Egyptians the Hebrew is this letter in the Egyptians Exod. 14 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometimes it signifieth by as here some render it And whether way in a diuerse relation to the person no dangerous interpretation In the first person of Dauid so it hath coherence with the third verse In the person of God so it hath coherence with the words following Now in other traÌ„slations besides our English take the Arabick the Siriack the Chaldee the Greeke and ye may note the like difference yet not any of them for ought we obserue is charged to peruert the meaning of the holy Ghost As for the exception taken at the Communion Booke which translateth in the first person my lippes what others reade in the second person thy lips the reason may be thus First because the translators read * not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else tooke the termination to be Paragogicum Secondly Because the two xerses both this where these words are and that going before deliuer the rest in the first person for a little afore in the third verse the Prophet spake in his owne person I am vtterly purposed that my mouth should not offend as also in this
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
As they ministred vpon tables for reliefe of the poore so herein thus sarre ours are seruiceable to such purposes namely at times if neede require and other order be not taken to giue notice of such sicke and impotent as reliefe may be more conueniently prouided for them Act. 6.2 The Apostles thought it too great a burden for them to giue attendance to the office of teaching and to mannage the businesse of distribution to the poore So that if Stephen and the rest chosen with him were chosen to such an office by which they were tied to both it argueth that they were of better sufficiencie then the Apostles or that the Apostles would lay a burden vpon others which they found to be too heauie for themselues In the Act. 6. there is no such word as that the Apostles thought it too great a burden But this there is that they thought it not meete or pleasing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 6.2 Act. 12.3 or that they tooke it not to their liking for so Act. 12. the word doth signifie As it is not liking to an Emperor to take particular knowledge of some inferior grieuances among his subiects to redresse them in his own person though he haue so done but translateth that care ouer to others yet that no argument of his insufficiencie as if he were vnable but of inconueniencie that he thinks it not meete at some times For it is well knowne that he hath done it heretofore and since Right so fareth it in this high function of the Apostles It was not meete they intend both but yet they were able for they had done it before did it againe after that the Deacons were appointed as appeareth Act. 11. Where reliefe was carried by the hands of Paul and Barnabas Act. 11.30 and not of the Deacons So as it argueth not that the Deacons were of more sufficiencie then the Apostles For though the Deacons did preach and minister to the poore yet their preaching was not comparable to that burden of the Apostolicall calling And therefore it is plaine that the Apostles did not lay a burden vpon others which themselues found too heauie for themselues Beside the Deacons were not strictly tied to both offices at once but as the times sorted they did apply their seuerall indeuours That Stephen disputed with the Libertines and made an Apologie for himselfe it doth appeare but that he preached it doth no way appeare It doth not appeare de facto that Saint Stephen did distribute yet that he did de iure we may and doe graunt So were it not expressed that de facto he did preach yet de iure of right he well might for being ordained with imposition of hands furnished with gists of knowledge and vtterance full of the holy Ghost and wisedome he was no priuate person nor so inabled but for a greater worke then onely ministring at tables But the truth is he did preach vnlesse because a man stands vpon the defence of Gods truth mightily conuincing his aduersaries by Scripture therefore it shall be saide he did not preach Whereas euen in Sermons a man disputeth by very forcible arguments conuinceth the gainsaier And Saint Peter Act. 2. his apologie there made call we it an oration Act. 2.14 or what else we cannot deny it was a Sermon Vpon this sixth of the Asts now questioned Master Gualter writeth thus Quamuis de publicâ—s concionibus Gualter in Act. 6. Although nothing be spoken of his publike Sermons yet notwithstanding it is euident by the contents of the history that he had these both often and effectuall and very serious wherefore we may see that the Deacons of the primitiue Church were not all together estranged from the ministrie of the worde but although they were chiefly occupied about the dispensation of the churches goods neuerthelesse they imployed their labour so farre as they might in the other ministeries of the Church that by this meanes according to the sentence of Saint Paul they might get vnto themselues a good degree 1. Tim. 3. As for that of Philips preaching and baptising at Samaria it was not the Deacon but the Apostle there named It was Philip the Deacon that did preach and baptise and those may be two arguments to proue so much First Philip the Apostle was among the Apostles at Ierusalem who were not dispersed Aretius in Act. 7.5 but this Philip was among the dispersed and therefor not Philip the Apostle Secondly this Philip could not giue the holy Ghost and therefore Iohn and Peter are sent to the Samaritans Hereupon Aretius concludeth it was Philip the Deacon Gualter in Act 8. Master Gualter writeth thus It was that Philip not he that was the Apostle but he before that was reckoned vp among the Deacons c. For although it was the Deacons part to beare the care of the common goods of the Church and of the poore notwithstanding it was withall permitted vnto them to vndertake the preaching of the Gospell if at any time necessitie so required And perhaps there was not so great vse of Deacons at Ierusalem when the Church was dispersed with the tempest of persecution and therefore they which dispensed the publike goods of the Church gaue themselues wholie to the Ministrie of the word Docuerunt ecclesiam de singulis doctrinae christianae capitsbus purè syncere Ibid Communia A postolorum Prophetarum Euangelistarum pastorum doctorum Praesbyterorum Diaconrum haec fuerunt opera Ibid. De ratione ac forâ—a gubernationis pag. 510. The Centuries witnesse asmuch that they taught the Church purely and sincerely interpreted holy Scriptures deuided the word aright For these were the works common to the Apostles and Prophets Euangelists Pastors teachers Presbiters and Deacons And the Apostle 1. Tim. 3.9 requireth so much where it is their duetie to haue the mysterie of faith in a good conscience 2. In that verse 13. it is the meanes to a farder degrée 3. And getteth them great libertie in the faith All which are not so necessarie if the Deacons office be onely to carry the bagge and to distribute For thereunto so much learning is not required but faithfulnesse that he rob not the poore but giue as there shall be occasion Though they did preach it proues not that they did it by ordinarie office Whether by ordinarie office or not ordinarie doe men grant that the Deacons did preach they graunt the point in question and what of a long time they haue heretofore denied Ordinarie it was to waite at the Tables while the goods of the faithfull were sold and all held in common but that cause ceasing and the Christians euery one retaining the proprietie of their goods lands and houses and the ciuill Magistrate prouiding other and more conuenient reliefe we must not thinke that these men called to the offices of Deaconship were vtterly disabled as if there were not any vse for them in the Church
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
vnfainedly we acknowledge our wickednesse and imperfection If this were in our Communion booke we doubt we should be thought to exclude faith charitie purpose of amendment of life and wholesome instruction concerning that holy mysterie and Sacrament 2. Disgracefull to the Kings Maiestie In his title and in his Authoritie In his title No part of the stile mentioned but Quéene Elizabeth in their Communion booke And no other ceremonie nor order being to be vsed as they craue in their bill exhibited inforceth that no man must vse any other forme at all in his prayer Part. 1. pag. â—8 but onely the bare name of King Iames without mentioning all the other parts of his iust title accordingly as in our Uniuersities is required and in other godly faithfull prayers is duely administred In his Authoritie For speaking in that booke of the ciuill Magistrate they attribute not any direction or gouernment for Ecclesiasticall either orders or persons but onely reformation at the first planing 2. In their Rubrick before Baptism Authoritie is giuen the Minister by consent of the Presbyterie to appoint a publike méeting L A. Nullo C. de ferâ—ss which we call a holy day which hath béene a prerogatiue which Kings and Emper ors alway had 3. Vntruths As when they call it publishing the contract For asking the hanes is too olde and may perhaps be accused of superstition yea what if the parties be not contracted nor minde to be till solemnization as it often falleth out by consent of both parties shall the Minister neuerthelesse peremptorily affirme that they haue contracted matrimonie Againe in distribution of the bread they say of the people who shall distribute and deuide it among themselues that all may communicate This ceremonie it séemeth they vrge of necessitie For they say who shall yet no such thing to be gathered out of Scripture but the contrarie when it is said He brake it and gaue it not that they did breake and giue it one vnto another As also appeareth by the Rituall of the Jewes their Calmud and their very custome at this day For the Maister of the family in the feast of sweete bread which is celebrated after the Paschall Lamb is eaten doth take a péece of sweete bread and giuing thanks per concepta verba there set downe doth dip it in the sauce prouided to eate the sower herbs So aliger de emendat temp lib. 6. which he doth eate and then breake so many péeces as there be persons sitting there and giueth to euery one a piece to be eaten saying This is the bread of tribulation which our Fathers did eate in Egypt c. Many other such points we might note which if they were in our Communion booke should beare reproofe But goe we on a little farder Misapplying Scripture as that in the Commaundement Six daies shalt thou labour Therefore no holy day to come together in publike but only on the Sabboth And yet herein seemeth a contradiction Contradiction because with consent of the presbitery as may be seene afore that Minister may appoint a publike solemn meeting c. Misinterpreting For they translate that in Genes It is not good for man to be alone thus It is not good for man to liue alone implying it sinne to liue vnmaried This license they take for translating not induring any the smallest libertie vnto others to doe the like As where hauing spoken onely of the persons the Father and the Sonne they conclude Leauing out To whom be all praise In our Communion booke such words would haue borne exception for leauing out the holy Ghost As in the Action of the Lords Supper Take eate This bread is the body of Christ Putting in Had it beene in our Communion booke we should haue beene challenged for adding these words This bread more then is in the Euangelists or in the Apostle Saint Paul In all which alleadged beside many else we might adde hereunto as men vse to beat a cur-dogge in presence of a Lyon that the beast for all his greatnesse of stomacke may the rather be tamed so haue we thought good at this time in mentioning these doubts disgraces contradictions misapplications c. to bring downe their curst hart who wilfully misconstrue what they otherwise know was and is the right godly meaning of our Church that they who are so ready to finde fault may themselues see their owne writings are not free from their owne intended exceptions And not to multiply farder instances for that would be infinite Generally in all their booke this may be worth our obseruation that albeit themselues cannot deny but many points are singularly set downe in our leiturgie yet their spite is such vnto it and themselues so wedded vnto innouation and selfe loue that excepting the exhortation before the Communion they haue not transserd any thing from thence into their booke Conclusion By this time we hope it sufficiently appeareth what defence our Church maketh notwithstanding oppositions intended against it How farre forth it preualleth we know not but that graue religious aduertisement which Saint Ierom giueth shall be our conclusion for this present Quaeso lector ve recorderâ—â—tribis nalis Dommi de iudicio tuo te intelligaâ— iudicandum not mâ—hi nee aduer sario faueas sed causaÌ„ iudices Hieron aduerserro Ioh. Hierâ—sol We pray thee good Reader as thou art vpon a closing point vnderstand what our defence is remember the tribunal of the Lord how we must all come before the iudgement seate of God Doe not thou fauour one or other more then truth but truth more then all For what will it aduantage a man to winne the whole world loose his owne seule or what can he giue to redeeme it Preiudice not thy vnderstanding determine this For this is the substance of all If all things here obiected be contrary to the word of God as some make shew for in steede of our yea write nay and for our nay write yea Then indge whether such a course be not the ouerthrow of thy faith a peruerting of thy â—â—â—gement and the hazard of thy soules saluation God forbid it should so be and we pray the Lord thy selfe that thou apply thy hart to wisedome least thou be deceiued And deceiued thou art if thou so thinke or write But let thy censure be as God shall direct thy hart in iudgement feare it is if thou continue obstinate in mercie know it is if thou incline to this counsell giuen And that thou so doe the Lord graunt thée his spirit of wisedome and humilitie that as Saint Iames speakes thou receaue our exhortation in méekenesse of wisedome More expect not at our hands For we cannot possiblie wish thée more but grace in this life and glorie in the life to come Our pen may be tired and our wish at an end but no end we wish of thy good For the good we wish is thy endlesse saluation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉