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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	child_n	good_a	see_v	1,850	5	3.5052	3	false

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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

and person though one of lesse blemish in the eye of the world then some other is A man that takes his beginning at himselfe can haue small time to let his thoughts range abroade as if hee were all eye to looke forth and noe heart to consider what measure he meateth shal bee measured backe vppon him Thus a censurer rightlie fitted in iudgeing others must see into Gods word and beholding the truth in generall feare least he bee ouer hastie and too quicke in making a particular applie of finall condemnation Licebit interdū statuere sitne de ploratus qui cecidit c. sed quia rarissime hoc accidit c Cal. in 1. Ioh. 5.16 Immensas gratia sua diustias commend in s nos suo exemplo asse iubet Luc. 〈◊〉 non temere in quenquam seren dum est mortis aterna iudicisi potius noscharitas ad bene sperandum flectat Ibid Otherwhiles in deede wee may determin whether a man bee to bee doubted of that is fallen or whether any place bee for remedie But because this hapneth very seldome and God commending the infinite riches of his grace commaundeth vs to bee mercifull Luk. 6.36 iudgement of eternall death is not rashlie to bee past vpon anie Rather let charitie binde vs to hope well It is but sometimes and seldome and verie seldome and sometimes or verie seldome ouerthroweth not a generall order of prayer which for the most part holdeth as the communion booke expresseth Beside God commendeth the infinite riches of his grace not his grace onely but the riches thereof nor the riches but the infinite riches of his grace in commaunding vs to bee mercifull as if either grace were wanting or if present it were in pouertie and that pouertie infinite to bee streight laced towarde our brethren that departe hence Againe iudgement is a matter of iudgement and therefore not rashlie to bee pronounced howe much lesse iudgement of eternall death not vppon anie in that bee sayeth anie be tendereth everie particular Lastly in steede of deeming the worst Maister Caluin his counsell is that loue should fake place to hope well as if this did well become vs. And therefore in the large view a man takes of others hee must borrowe helpe from rules of charitie beleeuing all thinges Quod ait Apost Heb 6 10 de his qui malitia sanguinem Christi pedibus proterunt illos sanguino faederis suisse sanctificatos referendum est ad iudicium charitatis qua om●nia credēs proximi fidem ex professione estimat sed interin● non rar● falls tur Piscat cōt And. Schaaf Thes 68 70 2. Pet. 2.1 Heb 10 v. 6. Non est in oca cultadei tudici● nobis inquiren dum sed probabiliter omnes ex professis Christianisinal natos ad vitam aternam electos merito praesupponimus Q. 9.19 Respom Iaco Bethake Thes 5. Ecclesiast 9.2 and hopeing well of his neighbours estate to Godwarde by the profession the partie makes speaking of him as of one whome the Lord hath bought with a price for so Saint Peter doth in his 2. epistle 2. Chapter and 1. verse sanctified with the blood of the couenant for so doth the Apostle Heb. 6. and 10. Chapters yet notwithstanding such a one thus charitablie thought of may in the ende receiue his portion with the deuill and his Angels Gods worde Deut 29.29 Secret thinges belong to the Lord our God but the thinges reue aled vnto vs and our children for euer that wee may doe all the wordes of this law Namely secrete thinges which are not at all nor in parte reuealed True it is that a reprobate and an elect childe of God may be found a like in that manner of their last end Wee can goe noe farder then the outwarde appearance VVee are not to pry into the secret iudgementes of the Lorde but that probablie all borne of such as professe the Christian faith wee doe vppon good cause presuppose are elected to eternall life Not to bee inquired into of vs but probablie and vpon good grounde wee doe presuppose it c. Doth our church with vs anie more Is it not to bee confest with teares some die rauing blaspheeming c. Alacke at such times what should wee thinke but as wee are taught in the preacher All thinges fall out alike to him that feareth an oth and to him that feareth it not As for those extremities mentioned they arise manie times from occasion of some hidden melancholies and frenzies which often fall out in the paroximse and burnig fit at what time the choller shoote vp into the braine so disturbing the spirits with their mobilitie make the head light and giddie Some are blacks as a chimnie stocke yet noe argument of the wrath of God vppon the personne so disfigured A reasonable cause may bee giuen for it as proceeding from some bruze or putrefaction of the liuer or some impostume All these and a thousande more depriue a man of health of vse of his limes of sence memorie vnderstanding faith consolation yea life and all yet noe warrant for vs to hold such a man or woman damned Rather keepe wee to our compasse of hope yea a sure and certayne hope Facile est atque procliue malos odisse quia mali sunt rarum autem et pium eosdem ipsos diligere quia homines sunt vt simul culpam im probes naturam approbes August epist 54. Si desperata quorundam ma litia impietas nonsecus nobis apparet acsi dominus cam digito monstraret non est quodcer temus c Cal in Ioh 15 16 apud Marlor Sunt tales diui no iudicio relin quendi Ibid. for hope maketh not ashamed To hate an euill man because euill is noe hard matter saith Saint Austin but a rare thing and vertuous to loue the same rarties because they are men that so it may appeare wee doe both at once reproue their fault and approue their nature But if the desperate mallice and impieties of any bee so euident as if God did point with his finger to it then is it not for vs to wrestle with his iust iudgement as desireing to bee thought more mercifull then hée And what of such They are to be left to the iudgement of God Wherein wee may not if wee would leaue the forme prescribed in the communion booke manie a prouiso must bee thought vpon 1. It must bee wickednesse 2. not anie wickednesse at all aduentures but malice that is a malignant cankred minde of set purpose against that which is good for so is malice 3. it must bee desperate past all hope as who should say there is noe more time remayning All little inough to make experience if at anie time so indefinite the time is and vncertaine whither God will call to repentance in the turning of a hand in a trice in the twinckleing of an eye twixt the bridge and the water the cuppe and the lippe

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 nūber 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 commaun●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 ●onew inuention but a godlie ordinance commaunded at the entrance of the spring and ●●●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 frō the great diep furnishing vs with aboūdance 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 vete●ris ecclesia ordinatione consi●atutum in quo fi deles diligétius quam vllo tempore alio tum ie tun●is tum precibus t●●● auditione verbi Zanch in 4. precep pag. 634. Eoque ad canā domini in paschate dignius sumendam pr●parantur Ibid Si sic definias quis eam queat meritò improb● re Ibid. calling it a time of 40. dayes immediately before Easter continued by a godlie ordinance of the pi●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. p●lgrimages inuocation of Saints praying in an vnknowne tongue all which accompanie the popish fast and are r●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

conclusion shal be to you with the wordes of Saint Paul to his scholler Timothie and in the same manner I rpotest before the Lord that yee striue not about words 2. Tim. 2.14 which are good for nothing but to peruert the hearers he might vnder Apostolical correctiō be it spokē haue said which peruert the readers VVherefore intreating your care diligence to bethink your selues better then you haue done I cōmend you to God to the grace of our Lord Iesus Christ whose holy spirit be with vs all Amen To the Christian Reader NOtwithstanding that my weekelie and dailie vrgent occasions scarcelie aford mee any laisure to write much specially in this kind yet because of a former promise made as also somewhat I confesse was left vnanswered I haue renewed these paines for thy sake good Reader whom I intreat if thou bee not partiall and vnlearned to become an indifferent iudge of the answere once heretofore and now againe farder tendred Would thou didst knowe how painefull and chargeable a worke it hath beene vnto mee surely then might I hope it will proue thank worthie Howsoeuer thus farre I presume of thy charitable Christian affection whereunto thou art dailie called vpon by the operation of Gods spirit in the ministrie of his worde that I shall haue thy praiers to him for mee Other recompence I looke not for and lesse thy loue cannot yeeld mee Throughout the whole argument handled in this and the former booke I haue dealt with men of some learning and grauitie to whome peraduenture in manie respects thou maiest thinke me far inferior and J think the same But to the glorie of God be it spoken the truth of the cause I vndertake herein I well know I am nothing inferior Yea did I spare my appeale to the truth for anie thing I see they are compassed with like infirmities as my selfe and others So little cause haue they or others for them to boast of their learning zeale integrity and painefulnesse which is made their crest in the worlds blason of their commendable well doing Such popular applause I alway suspected holding S. Austin his choise best if anie must needes haue such applause Toleramus illased tremimus inter ●l●a● Aug. de verb dom s●rm 5. yet to feare and tremble when they haue it A danger which were the lesse if the vnitie of the Church and the saints were not iniuried thereby in prizing of one to the disgrace of manie others But to leaue this to the effects better or worse which may follow vpon it I am to remember thee of one thing had like to haue escaped my memory and so peraduenture thy knowledge namely whereas in the former part of our answer I set downe the Reasons for refusal of subscription al together and afterwardes in the handling did refer thee with this watchworde See their reasons c. J haue chosen as I thinke a better course to set them and their answer ioyntly together that in seeing one thou maiest see both holding it lesse comber some to the Printer and euery way more conuenient for thy selfe Some other things there are which I would giue thee notice of but considering thou hast much to read if thou read all and I pray that thou so doe it shall not bee amisse to abridge this preface And therefore requesting thee to turne ouer a new leafe see the chapters and their contents in the Page following The Contents of the Chapters in this Booke and in the APPENDIX which APPENDIX beginneth Pag 156. and so forward continneth to the end of this Booke OF Buriall chap. 1. Pag. 1. 2. 3. 167. Praiers dare not presume chap. 2. Pag 20. 21. 182. vnworthinesse in asking chap. 3. Pag 37. ● 183. Rubricks how vnderstood chap. 4. Free from all Aduersity chap. 5. The name PRIEST chap. 6. Christ this day to be borne chap. 7 Fall into no sinne chap 8. Kneeling at the Lords supper chap. 9. Priuate Communion chap. 10. Pag 65. 172. Confirmation chap. 11. Pag 79. Confession made by any●t the Communion chap. 12. Pag 97. 204. Euerie Parishioner to communicate and receiue the sacraments chap. 13. Pag 100. Faith and Repentance in persons to be baptized cap. 14. Pag 104. 166 Two sacraments generally necessarie chap. 15. Pag 107. 172. The bodie and blood of Christ chap. 16. Pag 110. Matrimonie an excellent misterie chap. 17. Pag 112. From fornication and all other deadly sinne chap. 18. Pag 114. From suddaine death chap. 19. Pag 115. Often repetition Good Lord d●li●●r ●s chap. 20. Pag 119. Three orders of Ministers chap. 21. Pag 126. 227. Receiue the holie Ghost chap. 22. Pag 127. 235. 236. Matrimonie how a sacrament chap. 23. Pag 146. Pluralitie of wiues chap. 24. Pag 149. 239. The Printer to the friendly Reader Hereafter in this booke Pag 156. followeth the APPENDIX or Compendious briefe which we cal An Answer to the additionals Wherfore we intreat thee good Reader to take euery Page after the 156. so forward to be to that purpose though we haue not set down that same title in these expresse termes nor now cannot wel the Booke being as it was already finished before wee did remember our selues hereof The APPENDIX or Additionals begin at Pag 156. Ratio I. NO reasonable sense as in these following 1 Ephes 5.13 what is manifest the same is light Read for Epist. on the third Sunday in Lent Pag 157. 2 Collect for Trinitie sunday In the power of the diuine maiestie to worshippe the vnitie 158. 3 Euery parishioner to communicate and to receiue the Sacraments Ibid and Pag 100. 4 Ephesians 3.15 God the father of all that is called in heauen Read for epist on 17. sunday after Trinitie 159. 5 Luke 1.36 this is the sixt moneth which was called barr●● read for epist on Annunciation to Mary Ibid. 6 Psalme 5 8. or euer your pots be made hot 160. 7 Psalme 68.30 when the companie of speare-men c. Ibid. Ratio 2. Contradiction 1 COnfirmation no visible signe and yet a visible signe Pag. 79. 160. 161. 2 But two sacraments and yet Confirmation is made 〈◊〉 79.162 Ratio 3. Vntruth 1 INnocents called Gods witnesses 162.163.226 2 Faith and repentance in infants how 104.165 3 Children baptised haue althings necessary to saluation 166. 4 Sure certaine hope of euery one to be buried Pag 1. 167. 5 Nothing ordained to be read but the pure word of God 167. 6 Read without breaking of one piece from another Ibid. Ratio 4. Doubtfull maters 1 ARchangels and Michael for one 168.227 2 Baptisme meerely prinate 172. 3 Conditional baptisme Ibid. 4 2. sacraments onely as necessary 107.172 5 Prinate communion 65.173 6 Ceremonies apt to edification 173.190.190 7 Ministers Priests 173. and before chap. 6. 8 Prinate absolution 173. Ratio 5. Scriptures disgraced 175. 1 APocrypha called scriptures Ibid. 176. 2 Read on a holyday rather then Canonical 177. 3 Canonical left vnread 178. 4 Apocryphal read

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

abud peccare sine vlloco setentia morsu Muscul Conscientia stupida insensata Ibid. AEgrè sperari potest poenitenti am aliquando locum in eius● modi peccatore inuenturam Ibid. that man hath done repenting The Apostle saieth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men without feeling but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as some copies had which the vulgar latin and the Syriack follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of hope for euer repenting and sorrowing truly for their sinnes because of the hardnesse of heart which is impenitencie or as Saint Paul hath a heart that cannot repent where he coupleth hardnesse of heart withall as if past repentance then past feeling and if past feeling then pastrepentance And Musculus vpon this 4. to the Ephes It is one thing to sinne with feeling and griefe of conscience another thing to sinne without remorse and griefe or feeling where is a feeling and sorrow for sin there is some place for repentance but where the conscience is become stupid dull and blockish that albeit sinne bee committed there is no compunction nor pricking in the heart there it can hardly bee euer hoped that repentance will finde place in such a sinner This therefore past repentance here signifieth not as if sometimes such a sinner did euer truely and vnfeinedlie before repent more thou that hee had anie true feeling and sorrowe of heart for sinne but this it implyeth that such a one yeeldeth small hope of euer comming to a true feeling and repentance of his life past because his heart is hardned and cannot repent or as the Apostle in another place termeth it hee hath a cauterized and seared conscience On the 25. sunday after Trinitie stir vp wee beseech the O Lord the will of thy faithfull people that they plenteously bringing forth the fruites of good works may of thee be plenteouslie rewarded through lesus Christ our Lord. Here a rewarde is asked in recompence of good workes A reward is promised and therefore may be craued not of merit but of mercy Pro. 19.17 Retributionem dates 2. Cor. 9.6 Quisquis semen tem facit hac spe facere comprobatur vt pl●ra acciptat quā sulcis commendat Marlor Ibid. Neque enim tantum in Caelo remuner atur Deus beneficentiam fidelium sed ettam in h●●●●do Ibid. Qu● nullius indigens est Deut in seassumit be na● operationes nostras ad boc vt prastet nobis retrib utionem bonorumsuorum operum Ire● lib. 4. c. 34. Deus coronat dona sua in nobis August Debitcrem se fecis non accipioud● sed promittendo Nō es dic redde quod accepicti sed redde quod promisitt● Aug For hee that hath mercy vpon the poore lendeth vnto the Lord and the Lord will recompence him that which he hath giuen Prouerbes 19 Accordingly hereunto is that 2. Corinth 9. hee that soweth sparingly shall reape sparingly and hee that soweth liberallie shall reape liberally It is euery mans case Sarcerius noteth in Marlorat that whosoeuer soweth seede he doth it in this hope to receiue more then hee commendeth vnto the furrowes Anon after This haruest must bee expounded of the spirituall rewarde of eternall life as well as of earthly blessings For God doth not onely in heauen rewarde the liberalitie of the faithfull but also in this worlde For godlinesse hath the promises of this life and of the life to come So as being the Lord his will that they which sow plentifullie should reape plenteously wee may well pray that the Lord will make good this gratious promise And therefore no matter of iust dislike God who wanteth nothing of ours saieth Ireneus takes vpon him our good working and al to make good vnto vs the retribution of his owne workes And God saieth Austin hath made himselfe a debter not in taking but in promising Say not to God Giue what thou hast receiued but returne what thou hast promised Farder wee are not to wade at this present All wee find wee haue set downe truely as the copies were sent vnto vs. Now in lieu of their methodicall exceptions to be seene before wée present vnto thee good Reader a briefe drawne out of their communion booke which they would obtrude vpon our Church and in their owne teemes propose it after their example Wee cannot subscribe vnto their booke of Common prayer not onely hecause it is not authorized nor hath giuen vs anie good proofe what acceptance it may deserue but were it in place authorized euen for these causes wee cannot subscribe viz. because there are in it mauie thinges doubtfull disgraceful vntruths misappliing leauing out putting in c. Of all which onelie a tast for wee desire to bee short Doubtfull First their interpretation they make of Christs descending into hel namely to be his suffrings in his bodie hel torments vpon the crosse This wee doubt whither be the proper and true meaning of the words in the Creed 2. Obedience to the Magistrate For in the same confession they say we must render to that ciuil Magistrate honor obedience in all thinges which are agreable to the word of god Soe as if any be disposed to wrangle and say This or that I am required to do is not agreable to the word of God there shall followe no obedience Whereas learned godly wise Diuines would stile it thus In all things not repugnant to the word of God Besides they would adde this wholsome instruction in such things as are repugnant the magistrate must be so honoured and obeied as that wée submit our selues in all dutifulnesse to the penaltie inioyned 3 These platformers imagin their owne deuises to bee the onely ordinance of Christ and all other formes of gouernment of the Church to be the wisdoine of man couertly seeme to exclude all els that are otherwise affected from the kingdome of heauen where they say in the end of their confession Then wee which haue forsaken all mens wisdome to cleaue vnto Christ shall heare that ioyfull saying Come yee blessed of my father c. 4 These men doe mislike in vs to say Haue mercy on all men yet in their prayer for the whole estate they pray not onely for the faithfull alreadie but also for such as haue beene helde captiue in darknesse and ignorance Nowe faithfull and not faithful are contradictorie conse quently we doubt whither they haue such cause to reprehend our praiers as they see me to pretend 5. In their order of Baptisme they haue these words The Sacraments are not or dained of God to be vsed but in places of the publike congregation necessarily annexed to the preaching of the word as seales of the same Where occasion of doubt is giuen vs that they meane no preaching is effectuall where Sacraments are not so administred and in effect argue No Baptisme nor Supper without a Sermon 6. In their administration of the Lord his supper they say Our Lord requireth none other worthinesse on our part but that