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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03928	The second and last part of Reasons for refusall of subscription to the Booke of common prayer vnder the hands of certaine ministers of Deuon. and Cornwall, as they were exhibited by them to the right Reuerend Father in God William Cotton Doctor of Diuinitie, and Lord Bishop of Exceter. As also an appendix, or compendious briefe of all other exceptions taken by others against the bookes of communion, homilies, and ordination, word for word, as it came to the hands of an honorable personage. VVith an ansvvere to both at seuerall times returned them in publike conference, and in diuerse sermons vpon occasion preached in the cathedrall church of Exceter by Thomas Hutton Bachiler of Diuinitie, and fellow of S. Iohns Colledge in Oxon.; Reasons for refusal of subscription to the booke of common praier. Part 2	Hutton, Thomas, 1566-1639.; Cotton, William, d. 1621.	1606 (1606)	STC 14036; ESTC S104340	264,229	290

baptisme Tertullian saieth we they haue one faith one God the same Christ the same hope the same sacraments of the lauer of baptisme S. Ierom thus An Apostolicall traditiō it is which is published in the whole world as the sacraments of baptisme The meaning of which word saieth M. Iunius is that an Apostolicall tradition is nothing els but the doctrine of the Apostles deliuered to the whole church and expoūding the holie things whereby in baptisme wee are entred into the church Which spéech of Ieroms M. Iunius condemneth not but niterpreteth The sacramēts of baptisme for holy things rites as our communion booke there interprets it Wherefore contracting these before mentioned into one briefe as some doe by way of question who demaund thus Whither according to the word of God a man hauing been once baptised and communicating 3. times a yeare there be any other sacraments to be receiued Wee answer 1. Cor. 15.5 Act. 1.26 This question as commonly all such interrogatiues made thus cunningly is but a snare set to intangle a reply For examples sake Wée read in 1. Corinth 15. that Christ was seene of the 12. Where as in the first of the Acts there were but eleuen for Iudas had hung himselfe Whereupon with a frame of words after the forme of the demaund here prefixed wée may stile our question thus Whither according to the word of God Iudas hauing hung himselfe therefor but 11. it may be said there were anie other to be reckoned then at that time for a 12. No difference at all in the scruple occasioned For in what termes that is proposed so may wee tender this but not without danger and therefore such questions must be cast in a new mould be made in some other forme and fashion then this is here Els wee shall not onely indanger the booke of common prayer but euen by the like choplogick at vnawares peraduenture make worke for Atheists their reprobate contradictions Hoping therefore that men desire to be satisfied and not wrangling at any hand multiplyed our conclusion is thus Wee answer A man hauing beene once baptised and communicating 3. times in a yeare hath no other sacraments to receiue but the Lord his supper which is called sacraments because it is one of the sacraments as also because a man communicateth often as also because there are many cōmunicants with receiue with him as also because of the seuerall elements bread and wine as also because of the seuerall partes signified by them as also the sacramentall rites annexed to them For all which respects though but vnum totale one intire thing yet as hath beene saide in the language of 1400. yeares agoe and now since in the communion booke called sacraments in these wordes He shall also receiue the sacraments and other rites And againe The sacraments of the bodie blood c. By other rites is thought to insinuate ashes holie water the kissing of the pax and such other like rites vsed in poperie Not so but other rites according to the order in the book prescribed for so the expresse words are of the Rubricke and therefore seing both by law and practise the contrarie is required what reason haue men to wrong out church thus Other rites a man must receiue according to the order in the booke prescribed namely bread and not a water cake leauened not vnleauened onely wine alone for the other element and not wine mingled with water in the morning and not after supper kneeling and so forth for this order our church followeth But thus much he spoken of both these Rubricks Chap 14. The Catechisme of the booke What is required in persons to be baptised Answer Faith and repentance These are the wordes of the Catechisme as it is inlarged in the cōmunion booke since it hath been reuiewed But this is more then God in his word requireth For children can haue no faith Rom. 10. Faith cometh by hearing and hearing by preaching IN deede part 1. c. 30. p. 173. Ipsa baptismi actio est sidei professio Aug. de precat merit remiss cap. 27. Idem epist 57. ad Dardanum Nem● mibi dicat quod non habet fidem cui mater impertis suam inuoluens ●llam sacramēto quousque ido●eus fia● proprio asse●s●● euolutā purāque recipere Ber●a ferm 66. in Cantica if children can haue no faith as the words in the obiection plainely say then is it true that faith repentance are not to be required But wherefore haue they baptisme if faith and repentance may not be said to be required Is not baptisme the sacrament of faith and repentance Children as hath beene shewd haue no actuall faith but yet as S. Austin well saieth the verie action of baptisme is in some sort a profession of faith Againe in another place God dwelling in children though they know him not when he dwelleth not in elder folkes that know him And S. Bernard stirred at such speches as now are on foote Let none tel mee that a child hath no faith to whom the mother imparteth her own applying it and inrowling it in the sacrament till such time as by it own kind assent it become fit to receiue it open and plaine But more of this in the words following Why are children baptized not being able to performe these that is faith and repentance Answ In the Catechisme They doe performe it by their Sureties This is most absurd and against the word that one man shall beleeue for another and one repent for another The iust shall liue by his owne faith and euery sinner must repent for his owne sinne Neither absurd nor against the word But when proofe wanteth or draweth low then let euery arrow of the quiuer flie Absurd most absurd and can more be added to aggrauate their accusation These may be degrees of comparison in bad English but neither one nor other of them that good degree which Saint Pauls Minister should get vnto him The places in Abacuk and Rom. 1.17 speake of actuall faith by which the iust liue but not of that which the Catechisme intendeth namely the spirit of faith the Sacrament of faith and that which is in steed and supply of faith working by loue the latter quotation of Scripture speaketh of such as are come to yeares and can distinguish twixt the right hand and the left which children neither doo nor through imperfection of age can they Let such Texts be vrged against them whom it may concerne against vs it needeth not For as it is euery one 's owne life a man lives so we confesse it is euery ones proper faith which iustifleth But that is no hinderance to a child that liueth by his mother while it is in the wombe nor any let to a babe with whom the Church trauaileth in birth Heming postil in Math. 9. in Dommic 19 post Trinitat Act. 27.24 Anothers faith benefiteth euen an Infidell and that very much we say

denomination and applycation then made As for the other point our Church is not alone in ministring to the sicke for beside those testimonies afore produced we may vnderstand That to the right due action of the Eucharist are required two at the least namely the Minister blessing the Eucharist and he to whom the Sacrament of the Eucharist is dispensed Hac est pia vuctio qua spiri tus sanctus efficax Ibid. sect 15. pag. 197. Priuat a extrema agro● tantium comunio c. Musc tit de coena d● mini so speakes the Church of Wittenberg naming it that godly ointment in S. Iohn his Epistle whereby the holy Ghost is effectuall in those that doe beleeue In diuers other Churches this maner of ministring the Communion in a priuate manner is to be retained as Musculus witnesseth for this end that the partie thereby may bee strengthned in faith māde stronger against tentations of Sathan and better armed to beare the paines of death As for the place though priuate because some chamber or the like yet we must not thinke it frustrateth the power of the sacrament and the vertue of the administration For that is one and the same in it own nature how euer circumstances of time and place doe alter extraordinarilie What els was the roome but an vpper chamber where our sauiour kept his supper with his disciples Where was it but at home the paschall lambe was eaten and where for manie yeares after Christ the whole seruice and sacraments celebrated but in hidden places priuate and secret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at what time persequtiō sickenes were in force that former of which two ceaseth namely persequution for God hath raised vppe one whose iust title Defēder of the true auncient faith strengthē eue● long may it our good hope of the peace of the Gospel but impotencie thorough sickenesse to come abroad as also the weake conscience needing speciall choice comforts are euen now verie vrgent occasions to haue the communion sometymes somwhat priuate not any way herein cōtrarie to our sauiour christ his institution But for ought we can see complaine wee may of want hereof not vsing it at all rather then of the abuse in vsing it ill For what with the venom of some doctrine as that sacraments neede not what with the prophainnesse of men that they care not what with the slacknesse of some minister what with forgetfulnesse in the sick what with friuolous obiectiones in misliking it what with that danger of contagion by some diseases a verie auncient praiseworthie commendatione is discontinued Satan much aduantaged and the sick soule that néedes the spirit of corroboration agaynst the terrors of death and hartned in a ioyfull expectation of deliuerance in good time is then left destitute when is most vse of all such possible helps What thinke we of this Shall Scribes and Pharisées vse falsely supposed remedies for so they doe and we neglect true seasonable conuenient succour as if the readiest way to reach home were best to shoot short and inough were held done to prooue a good Christian alway prouided we doe not so much as Papists Because they pray fast giue almes c. We shall do well to doe none of all Seuen Sulpit epist histor eccles these like one Ithacius who so farre detested Priscillians doctrine of abstinence and euery spare diet was suspected of that heresie and with him the loosest demeanour made the sincerest profession But in vtter lothing of all such grosse follie this we may learne as a sufficient resolution What if the shield of Poperie beare not out Paper shot and their priuate Masses stand the sicke in no fleed yet know we so many as fix not the grace of the Lord on the outward Element but bring their thoughts in obedience to his commaundement distressed soules crauing comfort at home when they cannot come abroad shall no doubt finde the Lord to seale vp in their consciences by the ministerie of the word and Sacrament as effectually in that houre of their necessitie as in times of greater assemblies and more publike meetings Alway remembred that some neighbours ioyne in fellowship for that holy businesse they prepared aforehand as it becommeth and the sicknesse b● though desperate yet not infectious or if none can be got and that were very strange yet because others default may not abringe a sicke mans comfort resolue that the Minister communicating the sicke partie cannot be thought to receaue alone as some are disposed to argue Chap. 11. Of Confirmation These words are in the Rubrick before the Catechisme Confirmation is ministred to them that be baptized that by imposition of hands and prayer they may receaue strength and defence against all tentations to sinne and assaults of the world and the deuill c. These words we cannot Subscribe vnto IMposition of hands ioyned with holy prayer is a graue auncient custome whose originall we read of in Scripture as of Isaack blessing his Sonne Iacob Genes 27.24 when he would offer Exemplum habemus in Isaac qui manus c Calu. apud Marlo in Math 19.13 and consecrate him vnto God that he might be the promised heire Iacob likewise blessing Ephraim and Manasses Ioseph his Sonnes imposed his hands on them and prayed Which selfe same ceremony was vsed in sacrifices for Aaron and his Sonnes laid their hands on them And in ordination Genes 48.14 as when Iosua was chosen Num. 27. Exod. 29 10. In bodily cures I thought saith Naaman the man will Leuit. 1.4 c. Call vpon the name of the Lord and put his hand on the place to the end he may heale the leprousie Numb 27.18 And Christ our Sauiour vsed it 2. King 5.11 when he intreated to lay his hand vpon his daughter Math. 9.18 as also in curing a blind mā Marc. 8.22 as also in admitting little infants to blesse them he put his hands vpon thē prayed After whose departure to the Father Math. 19.13 the beléeuers for a time vsed it in common Marc. 16.17 For so our Sauiour promised They shal lay their hands on the sick c. But then alway after the Apostles and after the Apostles in succéeding ages Bishops in regard of their prelacie as S. Ierom witnesseth did accustome themselues to this ceremony withall God did vouchsafe miraculous gifts which haue their Sunne setting and know their going downe yet other graces of corroboration and perseuerance are of continuance hould on still and stand in supplie A time there is that Barzillai may goe to the brooke and can goe no farder but Dauid and the spirit of Dauid hath farder to goe The date is at an ende for those extraordinarie giftes which came by necessitie of those times and made entrance for the Gospell nowe these of strength knowledge comfort and daylie increase in them for which the Bishoppe prayeth ouer the childe with

required to make confession from their owne mouth of the same articles In primitiua ecclesia qui ex paganismo in Christianismū c Innocent Gentilit in exā concil Trid. lib. 2. sess 7.6.4 pag. 83. Illis manus imponebantur ab episcopo deum orante c. Ibid. Hoc denique sed seriùs sacramē tum appellatū est sed a primitiua ecclesia cōfirmatio simpliciter dicebatur Ibid. and performe by themselues what others promised for them Then afterwards with these words he shuts vp his sentence finally that which the Scripture telleth vs of prayers imposition of hands of the holy Ghost of grace and vertue from aboue we acknowledge as well as instruction Gentiletus in his examination of the councell of Trent handleth the argument thus In Baptisme this ceremonte was retained in admitting two sorts of persons one borne of vnbeleeuing the other of beleeuing parents Those of vnbeléeuing first Catechized in the word conuerts from Paganisme able to yéeld good reason for maintenance of the true Faith were by Baptisme admitted into the fellowship of Christ his visible Church the other borne of beléeuing parents and so in the couenant were first baptized and then after growing vp to yeares of maturitie were confirmed by the Bishop with prayer c. In the ende this was called a Sacrament but by the Primitiue Church plainly and simply Confirmation There is no commandement in Gods word for this imposition of hands Sci● quidem nō extare praceptū hac de re Inierim exempla Apostolorum veteris eccle sia vellem pluris astimari imo deberent nobis esse instar diuina legis Zanch. in 4. pracep c. 19 pag. 716. Sciamus enim huius carimonia originem fluxisse ab Apostolis ab illis authoribus institutam suisse vt esset solennis precands ritus c. Marlorat in Heb. 6.3 We answere hereunto as Master Zanchius doth of this ceremonie in ordination I know it well saith he yet in the meane 0752 0 while I could wish the examples of the Apostles and the ancient Church to be of more account indeede they should be a diuine rule vnto vs. Would they so were as he well aduertiseth they should be For we may or must know that the originall of this ceremonie came from the Apostles and was ordained by them the Authors to be a solemne rite of prayer Quorsum enim cadem doctrina c nisiquia infantes c. Vt non aliud restaret quàm illis manum imponere c. For to what end should the same doctrine be called in some the doctrine of Baptisme in other some a doctrine of imposition of hands but because infants hauing receiued baptisme were instructed in the faith so as nothing remayned but to lay hands vpon them This instruction in the faith was point after point a graue declaration how why into what the little one was baptized what the blessed Trinitie gaue and sealed vp how a couenant of grace was made and a renouncing of Satan with promise of obedience 2. Secundum fora mulam Cated chismi quam tune habebant cortam cōmunem Cal institut 4. c. 19.4 Magistri Canteches The childe being presented by the parents or friends did openly make confession of his faith according to a set Catechisme in those times For there were Masters as Chemnitius obserueth whose part it was to sée that infants were taught as soone as they became capable of godly information 3. If in any thing any one of them doubted or had béene corruptly taught for there were heretickes sometimes Nouatians and Arrians c. that did seduce he was better informed and there publikely did disclaime all such false doctrines and heresies 4. If he did answere right then followed an open protestation solemnely vndertaken to perseuere maintaine that doctrine which he protest 5. This promise and vow being made the Bishop offered vp prayers to God in his behalfe that he might continue in that faith and increase in all other graces of God his spirit Consecrare de● illius gratia Zanch. in 4. pra cep c. 19. Tradere illis ius vt inter reliquos reciperē● tur Ibid. Bonum auctū confirmatē per impositionū manuum Ibid. Quo episcopalis actio qua alioqui grauis sanctaque merito esse debebat plus reuerentia baberet ac dignitatis carimonia adhibebatur manuum impositionis Cal. instir lib. 4. c. 19.4 Vnto which prayer then made imposition of hands was ioyned whose vse was partly to consecrate to God and to his grace so did the Hebrewes their beasts in the law when they laid hands vpon their sacrifice 2. To giue thē right to be receiued among that rest of the children so Iacob laid his hands on Ephraim and Manasses 3. For confirming the graces of Gods spirit in thē namely that the good c. might be augmented and confirmed by imposition of hands 4. Tonote that the Lord tooke thē into his protection to win reuerēce as M. Caluin noteth to that graue holy actiō of the Bishops imposition of hands was vsed that it might haue the more reuerence and dignitie For more testimonies we might heape vp of Hessusius Melanction Herbrand Bucer Caluin c. But we will content our selues with the two last Master Bucer vpon the 4. to the Ephesians The signe of imposition of handes Bishops onely did giue and that not without reason For whether the conenant of the Lord is to be confirmed to those that are Baptized or whether they are to be reconciled that haue grieuously offended or whether the Ministers of the Church are to be ordained all these ministeries doe best become those to whom the chiefe care is committed Master Caluin in his institutions and other treatises doth greatly commend it Talem laudo Ibid. Eiusmodiritum vbique institutum merito optaremus Id vera eccl reform pag. 459. inter opus and wisheth the restoring of the same What impregnable necessities commanded it forth of some Churches we know not but the wisedome of our Church yet retaineth it and we may rather be condemned for neglect of it then blamed for the vse All reformed Churches speake against confirmation Denied it is not but euery one of these whose names we haue cited speake against confirmation as doth also the Church of Wittenberg calling it a vaine Popish superstitious ceremony and well may they so doe nor let out Church finde any fauor doe we maintaine confirmation to be a Sacrament 2. Or detract we from Baptisme to giue vnto it 3. Or make we vnction a part thereof 4. Or giue we it prehemiuence aboue Baptisme Consigne te fig no crucis cofirme te chrysmate salutis c. 5. Or make we the essentiall forme to be the holy Chrisme as some call it of saluation 6. Or teach we that it doth confer grace 7. Or doe we vse balme c. 8. Or pussing ouer a cruze salute it with all hasle holy Chrisme

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 questiō not amisse to our present purpose Nunquid quia tuenercitu ferti sun us quisque eligendus est ●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 Blags●nes lib. 1. c. 8● 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 nō haebet omnia nec condemnetur ex eo quòd non habet sed iustificetur in co quod possidet Ib. Non suscip●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 pōdus 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 thē 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 cū spiritus sanctus adeius mercedem in salutē 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 spiritū sanctū ecclesiastica potestas collata in telligituresse August tom 4. Qq ex nouo testamento c. 93. Quia omnia in traditione domi nicaper spiritū sanctum aguntur Ibid. Idcirco cum regula tis for ma traditur buius disciplina dicitur tis accipite spiritū sanctum Ibid. Non

thereby intended to shame vs if wee would not turne vnto God Video Ahab regem maritū Iezabel reum idololatria sanguinis Nabothae veniam meruisse poenitentia nomine Tertul adners Marciou lib 4. and to incourage vs if wee did because Ahab found faueur at the Lords hand as appeareth in the historie and as Tertullian noteth it I see that Ahab the King Iezabels husband guilty of idolatrie the blood of Naboth by the name of repentance obteined pardon But the homilie though it propose this example and their is great vse to be made of it yet concludeth with the Niniuits and after their example for so it speaketh not his example exhorteth the people to turne vufainedly vnto God 4. In it the fact of Ambrose in excommunicating the Emperour is iustified This historie is in the title of the right vse of the Church where it is no farder iustified then all our writers to against the common aduersarie Looke the Bishoppe of winchester his most learned answer to the Iesuits apologie c. Iunins against Bellarmin B. Bilson p. 3. pag. 373. Iun. contro 3 lib. 5. artie 3. Danaeusad 3. cō tro c. 7. pag. 547. Lubber de pap Rom. lib 9. c. 6. D. Sutcliu ac pō tif lib 4 c 11 pag. 393 Sitales haberemus episcopos quales Ambres In vita D Ambros Erasmi Theodores lib 5.7 Sozomen lib. 7 c 24 Danęus cap. 7. Lubbert Doctor Sutcliff and sundrie others who all commend the good Bishoppe that hee did not suddainely admit the Emperor to the Lords table after so great an outrage was committed Erasmus commends them both saying if there were more such Bishoppes of sincerity and courage there would be more Emperors and Kinges such as Theodosius Looke the historie more at large in Theodoret his fift booke chap. 17. and Sozomen Lib. 7. cap. 24. 5. In is Iudith is said to haue a dispensation from God to vse vanitie of apparrell to ouercome the vaine eies of Gods enimies In the homilie against excesse in apparel These are the words By what meanes was Holofernes deceiued but by the glittering shew of apperell which that holie woman did put on hir not as delighting in them but shee ware it of pure necessity by Gods dispensation vsing this vanity to ouercome c. Apparrell simplie of it selfe is not euill vnlesse the manner of it Iudithse vt adultero placeret ornauit quae tamen quia hoc religione non a more faciebat nemo eam adul teram iudica uit Ambros●d virgin Iudith 10.4.2 Reg. 10.18 25.26 Dispensatione Des pio delo trucidantur ōnes P●llica ibid. Instinctu diuino viam tuadendi centauit Pellic. or the ende of it bee euill For if naturall beautie bee no fault how much lesse when it is graced with commendable attire fitting the person and hir estate Iudith saith Ambrose trimd her selfe to please an adulterer yet hir selfe no adulteresse because shee did it for religion and not for lust Yet vanitie of apparrell it is called for that shee vsually wore no such nor took delight therein That shee now vsed it to ouercome Gods eninne was no more vnlawfull in her then in Iehu who with a sleight tooke all Baals Priests and put them to the sword of which fact Conradus Pellican witnesseth thus much by a dispensation from God with a zealous craft they are all slaine In the first of Samuel Dauid before Achish dribbles vpon his beard scrabbled vpon the wal disfigureth himselfe as herein cōtrariwise Iudith did grace hir selfe Which fact of his P. Martyr though he make it no example to imitate but peculiar to him so he rather defends it then otherwise And Pellican vpon the same place By a diuine instinct hee attempted a way for to escape Pomeranus writeth thus The Saints when there is neede fall in to these counsels they seeke them not nor hold them to be followed Nor must we make lawes hereupon Sancts inci●ūt vbi opus est in ista consilia nō quarunt nec po stea ducūt imitanda c. Pomeran Quia omnis cō trouersia non parum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pendet Pet. martyr in Iudic 4. This befell Dauid some other way it shal befal thee by Gods appointment if hee see it good c. In the 4. of the Iudges the historie of Iahel what she did to Sisera compared with the circum stances of Iudith what shee did to Holofernes will satisfie the exception here taken For whereas all such controuersies do not a little depend vpon the circumstance of persons considering that shee was a holie vertuous woman deuout in praier strenghthened by the hand of the Lord to preserue his truth and people we haue no reason to the contrarie but we may safely iudge that God himselfe did direct hir heart to this politick stratagem And if we make no doubt but she might take Holofernes head from his shoulders he being the enimie of God as he was Quadam mala male fiunt Quadam mala bene fiunt Optat. lib. 3. and she inabled by his spirit thereunto neither need we suspect these wordes that by Gods dispensation she put on such apparrel as was to the oppressors wantē eie like the wedge of gold to Achans couetous eye For any default els herein or in any other circumstance it might be as some things that are good bee ill don so againe saith Optatus some thinges that are ill may be well done But well or ill lawfull or vnlawful in generall or particular this we may resolutely determin if any man shall hold it vnlawful and that in hir at that time yet no fault to say that God who was rich in mercie to grace and adorne hir with so many gifts of his holie spirit did gratiously dispence with some point of circumstance which is no common rule to bee practised by anie at all aduentures Thus much and no more is intended by the words in the homily 6. It affirmeth that pluralitie of wiues was by especial prerogatiue suffred to the fathers of the old testament that they might haue manie children because euerie of them hoped and begged oftentimes of God in heir prayers that the blessed seede might come and bee borne of his stoke and kindred A special prerogatiue c. that is howsoeuer then done yet noe warrant for our times though some haue so thought to doe the like and to this purpose the homilie addeth which thinges wee see plainely to bee forbidden vs by the law of God and are now repugnant to all publike honestie These and such like in Gods booke good people are not written that wee should or may doe the like following their examples or that wee ought to thinke that God did allow euery of these thinges in those men In all which coherence of this argument not a worde that deserueth other censures then all the religious learned of former times haue thought iustifiable whose iudgement in this question wee referre the reader to at