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
THE SECOND AND LAST part of Reasons for Refusall of Subscription to the Booke of Common prayer vnder the hands of certaine Ministers of Deuon and Cornwall as they were exhibited by them to the right Reuerend Father in God WILLIAM COTTON Doctor of Diuinitie and Lord Bishop of Exceter As also an APPENDIX or Compendious Briefe of all other Exceptions taken by others against the Bookes of Communion Homilies and Ordination word for word as it came to the hands of an Honorable Personage VVith an ANSVVERE to both at seuerall times returned them in publike conference and in diuerse Sermons vpon occasion preached in the Cathedrall Church of Exceter by Thomas Hutton Bachiler of Diuinitie and Fellow of S. Iohns Colledge in Oxon. Fuerant hortamenta vt Deus Christus eius à populo in vnum conueniente pariter rogaretur Nullus erat primitus terror Nemo viderat virgam nemo custodiam Sola vt diximus fuerant hortamenta Optatus Lib. Tertio LONDON Printed by Iohn Windet for the Companie of Stationers 1606. To the most Reuerend father in God my very good Lord the Lord Arch bishop his Grace Primate and Metropolitan of all England MOst Reuerend in Christ my late trauiles in laboring other of my fellow brethren their godly peaceable quiet contentment in such doubts as their busie learning and too much paines hath vnnecessarily occasioned I began and withall at once thought to haue finished but since finding I haue but begun for somewhat remained and that somewhat much in their opinion whose opinions goe for articles of faith much or little such as it is I present vnto your Graces fauour May it stand with your good pleasure to take knowledge of my best affections how deepely indebted to God his Church the Kings most excellent Maiestie and your Honorable selfe for your speciall fauours done me in the prime of my studies after some few yeares spent in the Vniuersitie of Oxford I shall take it for no small comfort specially as the times now are wherein like the daies of Moses that blessed peace maker Act. 7.27 I am sure to receaue no small portion of griefe from them whose vnderstanding I labour to reconcile vnto our forme of publike praiers And were not that duetifull remembrance I haue of your auncient fauour sufficient cause as I must and doe professe it is farre more then any seruice of mine can thoroughly recompence yet your continuall long graue experience in this argument your Reuerend learned great paines heretofore in the daies of our Renowned late Queene both by preaching and writing as also in that late conference where our now dread soueraigne Lord King Iames royally to the admiration of all there present moderated the controuersies then proposed are effectuall motiues to imbolden me in the humble offer which I make of this present treatise Nor are all these the onely persuasiue though euery of them forcible inough but the eminencie of your place and highest prelacie whereunto you are now called farder exacteth of me submission of my writings because your greatest authoritie next after the Kings highnesse may in these Ecclesiasticall causes giue me best approbation VVherefore be intreated to vouchsafe your gracious acceptance of a few lines and whatsoeuer may be thought defectiue I hartily craue it may no way impeach that fuller defence with which our Church can make supplie to whose most sacred iudgement I wholy commend my selfe Now that God of power who hath so mercifully appointed the times and seasons in aduancing the throne of King Iames aboue the throne of Queene Elizabeth be blessed and praised of vs all this day and for euer So are mine and euery true harted subiect his vnfained thanks to Godward for roote and branch for our King Queene their roiall progenie with the high Court of Parliament graue Senators Reuerend Bishops Honorable Iudges our Worshipfull knights choisest Burgesses so lately so mightily so miraculously preserued to the euerlasting shame of all mischieuous traitors Nouemb. 5.1605 and to the incredible ioy of all them that truely feare God and the King More it is my thoughts conceaue in this point But remembring as I pray to God in heauen so I write to men on earth I stay my selfe for this time Humblie beseeching your Grace to pardon this my attempt and to interpret it as I vnfainedly intend it the earnest of greater in deede as the truth is of all possible thankfulnesses Your Graces in all duty Thomas Hutton To my fellow brethren the ministers of 〈…〉 Cornwall whose exceptions made against subscription follow farder to bee examined ACcording to my promise I proceed and send the rest of that answer which before was intended reuiew your grieuaÌ„ces with the seueral defence annexed It may be vpon examinatioÌ„ of what you reproue we maintaine if you spare a little time to keep repetitions with your selues and read that ouer which you did dislike you wil bee of another mind Second thoghts are better then the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consider what peril may come to the Church to your selues knowing that many of your congregation did not so much admire your paines as they now heartily lament to see theÌ„ soil bestowed in vncharitablie taxing Inuidiam facitis Macario qui sialiquid asperâ—fecit pro vnitate leue viders poterit dâ—â— vâ—â— pro dissentione c. Optat. lib. 2. what the wisdome and zeale of our godlie auncients haue faithfullie penned Drawe not blessed Macarius into enuie who if he haue done anie thing sharplie for preseruation of godlie vnitie Quiduis facerâ—debuisse potiâ—â—qâ—â—m ecclesiam schismate sciâ—dâ—â—e Diony Aleâ—ad Nâ—â—at apud Hieronan Cataelo it may seeme light to the harme which commeth by needlesse opposition Anie thing you should haue done as Dionysius Alexandrinus writeth to Nouatian rather then cause a rent in the Church remembring Manus dextra prasbyter Origen homil 7. in Iosuâ— though you bee taken for right hand and be called Presbiters and seeme to preach the word of God yet if you doe any thing against the discipline of the Church Si aliquid contra â—cclesiastscam disciplâ—nam ibid. In vno consensâ— ecclesia eâ—â— cidat dexteram suam c. or rule of the Gospell the Church with one consent must cut you off being their right hand and cast you from them VVhich seuere course some you know that fauour the discipline you stand for took in places where it preuaileth against others that were contrary minded Ducto Sutr in the â—alâ—e semblaÌ„r pag. 182. For wheÌ„ one Iohn Morellie disputed in a certaine treatise that the wordes Tell the Church belonged not to the consistorie his booke was burnt and the man excommunicate Two ministers at Geneua were deposed and banished for speaking against vsurie allowed in that estate and a third was glad to flie for speaking against vnleauened bread But fearing the allegation of these examples may distast your liking of that which I write my
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 correctioÌ„ be it spokeÌ„ haue said which peruert the readers VVherefore intreating your care diligence to bethink your selues better then you haue done I coÌ„mend 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 â—lâ—aâ— Aug. de verb dom sâ—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. â— 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 anyâ—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 dâ—liâ—â—r â—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 barrâ—â— 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
oftener Ibid. 5 Genealogie of Christ not read Ibid. 6Vntruths in Apocrypha Ibid. Ratio 6. No dependance 179. 1 INnocents day the Collect Ibid. 2 3 Sunday after Easter the Collect Ibid. 3 Epiphany Ibid. 4 1 Sunday in Lent the Collect 181. 5 Collect on Trinity sunday Ibid. 6 Collect on sunday before Easter 182. 7 Collect on 15. sunday after Trinity Ibid. No presumption to aske any thing lawfull Ibid. Wee say wee dare not presume 21.22.183 Wee pray and yet say we dare not pray Ibid. Ceremonies vnlawfull 184. Humaine inuentions Ibid. Without warrant of Gods word 189. Of misticall signification 190. Defiled with superstition Ibid. 191. Scandalous Ibid. No necessary vse 192. Appropriated to Gods seruice Ibid. 193.194 Wee subscribe to Homilies we cannot tell what Pag. 199. Collects Epistles Gospels sauour of superstition 200.201 Of Lent and of fasting 202. Custome of open pennance 204. Confession of sinne at communion by any pag 97. 98. 204. Corrupt translations Leaning out 205. 1 Higgaiâ—â— Selâ—lâ— Ibid 206. 2 Conclusion of the 〈◊〉 Psal praise the Lord Ibid 3 Conclusion of the Lords praier 206. 4 brought thee out of the house of bondage 207. 5 Holy and beloued on the fist sunday after Epiph. Ibid Putting 10. VVhole verses to the Psalme 14.208 A whole verse in Psalme 15.209 Psalme 24.6 Ibid. Matthew 10.25 pag. 210. Ierem. 23.5 Ibid. Luke 19.42.211 Luke 24.36 Ibid. 2. Tim 4.5.212 Peruerting the meaning of the holy Ghost Psalme 17.4 pag. 212. 18. 26. pag. 213. 28. 28. pag. 241. 37.38 Ibid. 68.16.243.27 Ibd. 75.3.244 a. 76.5 Ibid. 93.1.244 b. 105.28.216.106.30 Ibid. 107.40 Ibid. 217.119.21.244 b. 119.122 Ibid. 125.3.217.141.6 Ibid. Isa 63.11.218 Matthew 27.9.219 Luke 1.28.220.48.221 1. Cor. 9.27.222 Gal. 4. â—5 223 Phil. 2.7 Ibid. Heb. 9.25.224 1. Pet. 3.20.225 Misapplication 225. Reuelat. 14.1 Ibid. 1. Pet. 3.17.227 Reuelat. 12.7 Book of Ordination Whither Stephen a Deacon as â—â—r 〈◊〉 Whither Stephen did preach 229 Whither Philippe did preach 230 Whither they did it by ordinary office 231 Whither Lords supper greater then baptisme 234 Whither it profer priuate prayer before publike 235 The Bishope his ordaining Priests Deacons Ibid. Receiue the holy Ghost 127.235 236 Homilies Apocrypha called scriptures 236. World not destroyed for 〈◊〉 slaughter Ibid. 237. After Ahabs example to turne to God Ibid. Ambrose commended for excommunicating he Emperor Ibid. Indith a despensation to we are vaine apparrell 238. Pâ—uraâ—itse of wiues 149. 239. 240 Concubin a lawfull wife how 240. Concubin an honest name Ibid. Sanctifie the flood Iordan 245. August 26. story of Bel and Dragon 246 Nouember 7 wisdome created 247. Nouember 18. Ecclesiasticus chapter 48. of Elias Ibid. second sunday after Epiphanie Rom. 12.11.248 Collect on S. Thomas day 249. Conuersion of Paul Taught al the world 250. Bartholomew day Collect men and weomen preachers 252. 19. sunday after Trinitie past repentance Ephes 4.19 Pag. 254. 25. sunday after Trinitie Collect good works may be â—â—warded 255. Aduantages taken by way of retortion against the communion Booke which was exhibited to the Parliament and would be obtruded by some vpon our Church 1 Doubtfull pag. 256. 257. 2 Disgracefull Ibid. 3Vntruths Ibid. 4 Misapplying scriptures 258. 5 Misinterpreting Ibid. 6 Contradiction Ibid. 7 Leauing out Ibid. 8 Putting in The Conclusion of all Faults escaped Entreat for enter â—8 crauers for caruers 35. any for and 39. â— â—â—7 we may for which may 44. a. humanity for summarily 54. a. paâ—â—ly for pertly â—â— b. eyes which for with 51. b. vp with for which 120. proue ceremony for proue their ceremony 58. full godlinesse for alâ— godlinesse â—9 know 〈◊〉 for know not Ibid. But for but 70. be for by 8â— 86. 97. 18â— â—91 now thâ—se for now are these 80. or impious for are 87. where for were 9â— preâ—tiâ—â—â—er for parishioner 100. Not for Note 101. he for we 120. deâ—â—ding for deriding 137. before so for before So 143. springeth 〈◊〉 taken for springeth and is taken 146. treat for mete 154. in Caluin for C. cum m. 156. now for â—aw 160. answer before part for answer part 172. 216. 236. do so more for do so no more 176. vseth of for vseth of it 177. diuersitie for aduersitie 181. or for our 184. not for Not 187. being for brings 188. if for If 189. of necessary for of no necessary vse 191. fantastically for fantasticals 192. saith the ministry for saith in the ministry 193. before this time in these hundred for Before this time in those hundred 194. arguments for garments 198. purâ—e for pâ—â— zel Ibid godile for godly 204. Doctor Eureux for D'eureux â—07 Doctor Ambrose for Diuus Ambrose 252. weare for we are 223. pen to some for pen to some 250. world Farder for world farder proueth 252. Cyphars misplaced 37. to 56. are twice numbred so is 144. so is 177. for 185. which so far as occasion in this table is offred we distinguish by a and b. 2â— 37. a and 37. b. c. Likewise chap. 14. put for cap. 15. pag 172. Other faults in printing wee pray thee pardon vs. Fare well The second and last part of the answere to the Reasons for refusall of Subscription Chap. 1. Of Buriall VVe may not Subscribe because we see not how it may agree with the Scripture to commit the body of a notorious wicked man dying without tokens of repentance to the earth in sure and certaine hope of resurrection to eternall life BEcause we sée not how exact and strict some are in their verdict they passe against what they imagine not what they can prooue blame-worthie we intreate them in the feare of the Lord as they shall answere in that great day of accounts for false witnes-bearing that they shew vs in what line leafe Page of the Communion Booke there is so much as one sillable of a wicked man of a notorious wicked man or impenitent person dying without tokens of Repentance For the persons of whom the Communion Booke speaketh are living or dead Liuing they are prayed for the dead God is praised for Liuing put in mind of Iesus Christ and of themselues Of Iesus Christ who is the resurrection and the life c. Of themselues their originall continuance fall and recouerie Originall from a vessell of much weakenesse and therefore themselues not much better Man that is borne of a woman Continuance short and sharpe Short a sembriefe of daies for he hath but a short time to liue Sharpe stored with paines and troubles for it is full of miseries The fall like a flower soone cut downe The recouery in Christ in whom they shall be made aliue For with their owne eies they shall see their Redeemer Wherefore the suruiuers at the graue in viewe of their owne estate by a present spectacle of mortalitie presented to their eye make their confession with a prayer and then after followeth a thankesgiuing The confession with a Prayer In the midst of life we be in death of whom
on punishment as Ahaz diall in a Sunne-shine day casts his shaddow Farre wide he is saith Bernard that doth so kisse the foote of Gods mercie that he doth not heede the foote of his iustice as if he were a father and not a Lord. If a Father where is his loue if a Lord where is his feare Malach. 1.6 By the blood of Iejâ—â— we may be bold to enter into the holy place Heb. 10.19 The Author sheweth all ceremonies haue an enâ—e in Christ Popule aditus in visibile factarium prohibâ—batur Marlor Ibid. Non symbolicè tantum sed reipsa ingressus in caelum Ibid. and where in time of the law people might not enter into the Sanctuarie but must and did stand without now we may enter into heauen it selfe whereof the Sanctuarie was a tipe Such boldnesse we haue to Godward thorough Christ his blood Let vs goe boldly to the throne c. Heb. 4.16 That is Let vs not sticke and be doubtfull in seeking after other mediators as if he alone were not sufficient Christi sacerdotio adimâ— virtâ— tem quamdiâ— hasitamus Mar â—o Heb. 4. Such wauering and vncertaintie propending to inuocation of Angels or Saints as if there were nâ—t a God in Israel our Church is no lesse vehement in prosecuting for erronious doctrine then any other Church prayâ—ed be God Nisi quitrepidâ— ad solam cius misericordiam confugiunt Cal. in Luc. 18.13 Dubitatio Infiâ— delitans Admirationis Vox aptissimâ— paenitentis vâ—â—â—Ì„ que câ—â—tinéâ—â— sensum peccats Mercer in Iocl 2.14 Ambigâ—â—m ponitur vt dum dubâ—â—ant homiâ—â—â— fortius agaÌ„t paenitentiam HieroÌ„ Ibid. Aâ—opiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What doe these places Heb. 10. and the fourth Chapter more discredit the vse of this straine whereof our consciences are afraid then Master Caluin who speeking of the Publican his vnfained him liation writeth that God will not be intreated of any but those who in a trembling manner flye to his mercie Where this fourth to the Hebrewes hath Let vs goe boldly this author writeth tremblingly yet will not we fondly iniury him so much as these doe wrong our Church with taunis reproches saying It is against the word This against true faith c. A doubting which proceeds of infidelitie may be thought so but not that doubting which ariseth from admiration like that in Ioel 2. who knoweth whether God will turne leaue a blessing Which wordes carry a doubt in sound but in effect imply a sound affirmation and are most apt for repentance to speake with because they include a sence of sume yet withall some hope to spéed Not amisse obserued by S. Ierome mens doubting other whiles maketh theÌ„ more earnestly penitent And it may well so be For if doubting be the mother of inquirie as they say it is because he that doubts not séeketh not then also is fearefulnesse the mother or milch-nurse of a kindly repentance Potuerunt peruenire nisi putarent se perueniss Seneca Illud ingenioruÌ„ pracox genus noÌ„ temere vnquaÌ„ peruenit ad fru gem Quintil. Institut lib. 1. c. 3. Well had it béene with some long ere now if they would haue skilled of this point that as in learning some held themselues for great Scholers who faile of it because they thought they had obtained what they haue not so in duties to godward some want true confidence because they are not rightly confident making ouerbold where it is more wisedome to vse modestie more courage to séele their own famines more audacitie to acknowledge their owne feare fearing as they ought to be afraid Marke the trée whose branches are séene A graine for thence sometimes is the beginning lieth in the earth Arbor em at tendite Petit imaprius vt sur sum excrescat Figit radicem in humili vt verticem tédas in caelum Aug. de verbo dom in Ioh serm 38. Multos impedit a firmit ate presumptio firmitatis Id. sinks low but the branches shoot forth that birds may nestle in them It first taketh downeward then séene aboue at the first low afterwards aloft Many are hindred saith Austin of their strength while they presume on their strength Men that finde such contrarietie twixt Heb. 4. and this Collect our consciences are afraid may by their wrangling principles cauill with ease at a thousand places else yea and set Scripture against it selfe As where the Publican is said to stand a farre off loth to come to the Altar not daring to lift vp his eyes that the Lord might lift vp the light of his countenance vpoÌ„ him c. May not a faire glasse be set vpon it that he did amisse For say they where he stood a farre off he should haue gone neare And was not Peter well chidden in saying Luc. 5.8 Goe away from me a sinner As if the neater the better the worse the farder off Againe in that he would not lift vp his eyes to heauen he was much to blame Gen. 4.6 Such a looke Caut had for is it not said He cast downe his countenance Much of this making skill they whose delight is to weaue though it be but a spiders webbe and men of their mettall are like inough to charge Mary Magdalen for a micher well she escapeth if not reproued for want of faith Let vs goe say they Why then stood she the still Boldly Why did she trouble hir selfe with Christ his feete Luc. 7 3â— when she was to to goe to the throne of grace And what was he at whose feete she stood but the author of grace weeping a womanish condition more courage would haue done well and she began to wash as not daring to goe on The basest in man his féete why not his head Too too much strâ—ngenâ—s With her teares why Water of the next brooke might haue serued The more blame she that would not make bolder Was her eys dâ—m that she could not see eye-water was more precious then to trickle at ones feete She did wipe them Happily with a towell No such matter The tresses of hir haire she wiped them with A great deale more then needed as they thinke that dispute thus twixt friends and kinffolkes 〈◊〉 the spirit He no doubt our eldest brother would haue accepted of farre lesse then all she did for is he not our brother and more if more neede to all that doe beleeue Another it was came behinde him Both of them contrary to this exhortation Goe with holdnesse she said Math. 9.20.21 But who heard it For she durst not aske it with her lips she said within her selfe If I may What Ifs and An ds be these Why did she not goe boldly Touch why did she not imbrace But touch was not be reproued that smote but three times 2. King 13.18 wheÌ„ he might haue smote a many more His garment why not his person Belike a little would serue the turne Ouermuch squeamishnesse spoyleth all Boldly she should
possunt fieri Arist Eth. lib. 3 But the note which the Philosopher in his wisedome of gentile learning giueth is not amisse Election is carried onely vnto things possible but the will sometimes proposeth those things which cannot be and yet no fault at all in so doing As for example the Minister in charitie reputing the whole congregation to be Elect in an holy manner seekes and willeth the saluation of euery one which neuerthelesse the Lord in his eternall counsell willeth not twixt which two wils a difference without contrarietie For one good thing as it is good may differ from another but cannot be contrary vnto it We are not alwaies to will saith Saint Austin that done which God will haue done or hath decreed in the will of his secret pleasure For God may wish one thing Et tamen donae voluÌ„tati dei pietas illius potius consonat quam huius idem vodentis impitas 〈◊〉 August enchir ad Lauren. cap. 101. and man another and sometimes it falleth out that he wisheth better though crosse to Gods Decres then he that wisheth happily what God intendeth The wicked Iewes would haue Christ put to death Ioseph of Arimathea would not consent to his death Luke 23. which God had decreed yet he did well they did ill That we must through many afflictions enter into the kingdom of heauen that all who will liue godly in Christ Iesus shall suffer tribulation that in the world we shall haue it as they are the manifest words of God so is it manifest they are much wronged in being vrged against this clause freedome from all aduersitie Math. 26.25 1. Cor. 11.19 Math. 18 7. For as it was true that the treason of Iudas must be so is it true that heresies and offences must be As much necessitie of one as of the other and the same words are deliuered of them all They must be shall be must needs be c. Now though offences must be wherein the decree of God appeareth yet who is he that with the Apostle prayeth not for himselfe and for others that they neither giue nor take offence but that in their course of a Christian life 1. Cor. 8.13 1. Cor. 10.32 Philip. 1.10 they may carry themselues wth an euen foote in all things possibly indenouring to please all men and yet such a necessitie of offences our Sauiour mentioneth as that it cannot be otherwise Luc. 17.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor can they be auoyded Iudas must betray his Master and that his Lord Master well knew yet no preiudice to the prayet made that the Cup might passe which our Sauiour would neuer haue so done if he might not haue so prayed Heresies must be that no hinderance wherfore we should not teach instruct pray and vse all good meanes to roote them vp For as a Gardiner well knoweth that wéedes will grow and the husbandman findeth that the enuious man soweth tares therefore so much the more imployeth himselfe painfully in all which he offendeth not but well pleaseth the Lord so beséemeth it the mother with her children to pray exhort informe doe all diligence for succouring her selfe and hers in the times of all aduersitie to striue with God in all humblenesse and true repentance that they may be preuented if the Lord will or lessened or withall patience meekely indured Saint Austin saith well What is he that can finde in his hart to suffer troubles and difficulties Quis velit moâ— lestias difficultates pati Tolerare iubet illas noÌ„ amare Nemo quod tolerat amat Quamuis enim gaudeat tolerare maâ—ult tamen non esse quod toleret August lib. 10. confesâ—e 28. God commaundeth vs to tolerate them not to loue them No man loueth that which he must tolerate For although he reioyce to tolerate them yet had he rather there were none for him to tolerate For the Church to be free from all aduersitie is against the manifest word of God It is not against the manifest word of God that the Church sometimes haue rest breathing after a sore trauell many examples thereof are before since that daies of Solamon Iosias In whose raigne Israel had great peace plenty such prosperity the Lord promised by the mouth of his Prophet as old men old women should dwell in that stréets of Ierusalem Zachar. 8.4 euery man with his staffe in his hand for very age the stréets of the citty shal be full of boies and girles Qui victurisuÌ„t securè sine aliqua molestia externa dico NaÌ„ scimus hoc non posse accide re vt multi senes aliquo in loco cernantur quasi ferè exanimes atar ita vt baculo se se sustineant nisi vndique pax et quies sit ab bostibus Cal. Ibid. Vniuersum RoÌ„ orbem tenuit in gerendis bellis victoriosissimus per omnia prospeâ—atus est filios â—â—perâ—tes reliquâ—â— Aug. de Ciuit dei lib. 5. c. 25. Proclamation for Authorising an vniformitie of the booke of CoÌ„mon prayer Giuen at Westminster the 5. of March 1. an Reg. Iacobi Psalm 1.3 Genes 39.2 2. Chro. 32.30 2. Chro. 20.20 Nunquam benè esse hominibus nisiquatenus benignum se dominus illiâ—exhibet Caluin in Genes 39.2 who shall liue securely and without trouble at all I meane outward For we know it cannot come to passe that many olde men be seene in any place spent for very age that they must be faine to beare themselues vp with a staffe vnlesse there be peace and rest on all sides from the enemie Which gratious fauour hath stretched out to the daies of the Gospell both in the raigne of Constantine Theodosius Honorius and other good Emperors Of Constantine whose gouernment was so happy that be bâ—d the whole Romaine world in subiection vnder him most victorious in his wars euery where throughout prosperous in subduing of tyrants of a very great age ere he died and blest with sonnes whom he left Emperors after him But what speake we of times past Haue we not examples in our owne age The kingdome wherein we liue vnder that forme of Religion which by law was established in the daies of our late Queen of famous memorie blessed with a peace and prosperitie both extraordinary and of many yeares continuance a strong euidence that God was therewith well pleased Which mercie in this kinde long may we pray for and he grant to the ioy of our King Quéene and their royall progenie and the comfort of vs all his loyall Subiects They who with it not as holding it vnlawfull shew themselues vnthankfull to God vnnaturall to their Countrey yea and contrary to the manifest Scripture which promiseth what euer a righteous man taketh in hand shall prosper verified in Ioseph who was a man that prospered in Ezechia that prospered in all his works and in the resolution that Ichosuphat made the people beléeue the Prophets and yée shall
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
by the example of the Patriarks and Moses also was not ignorant that it was familiar with the Iewes to haue children by many wiues Saint Austin in diuerse places with more then these at this time we will not trouble our selues nor our Reader An vnblameable custome it was for one man to haue diuerse wiues And then one might with a more chall mind haue had more then now some one can haue but one Speaking in defence of Iacob the Patriarke against one FaÌ„ustus an Hereticke Sinnes some are against nature some against custome some against the Commandement If you consult nature not for wantonnesse but for generation sake he did vse more wiues if you respect custome at that time and in those places it was the fashion if you aske what Commaundement it was by no law forbidden Innocent He saith It was neuer lawfull for any to haue more wiues together at one time without some Diuine dispensation or priuiledge Of later times All the best approoued writers speake in behalfe of it some more some lesse and how euer with some difference yet all in fauour thereof Philip Melancthon Hemingius Bullinger Peter Martyr Beza Perkins and Bucan professor of Diuinitie in Lausanna The first of these that are named saith God approued among the Isralites the hauing of many wiues at one time Hemingius The case of the Fathers was speciall in hauing many wiues at once and there was reason for it For God did winke hereat in the people of Israel that by this means he might make way for his faith he had giuen them that an innumerable multitude should spring vp from a very few Bullinger writeth Mariage of many wiues in the Fathers without fault in them is no law for vs. Peter Martyr in diuerse of his Bookes It is manifest vnto vs that God did remit and slacken his law to them because we nowhere find they are reprooued by any of the Prophets c. Againe in the same place Nolim coâ— nimium aggranare Ibid. Vitiâ— ne vertas fuit enim tempore illo huiusmodâ— res libera adiophora Idem in Gens c. 29.27 Deus tollerauit in populo suâ— polygamian Bez. de polyg et diuor Potest tameÌ„ ex cusari quia ad propagationem humans generis velsalteâ— ad propagationem â—cclesiâ— pertine bat Perk. Arâ— milla â—urea p. 78. Armâ—ttoâ— 600000. è Iacobi familia duccutum annorum spatio Id. prolegam Chronol Polygamia qua quis Vuo tempore plures habuit Vxores patrobus indulta suit non casciuienda sed gignenda pie sobolis gratia tum quia iam erant tum temporis mores politici tum vt esseâ— aditus quidam quo Deus promissions suade innumerabâ—â—i sobolâ— expauets oritura locum daret Bucan Institut loc 12 There is no doubt but the Fathers had faults inough yet when they may be safely defended I could not lay on load And writing of Iacob hauing two sisters his wines at one time Reprooue him not For then such a matter was free and indifferent Master Beza his sentence is God tolerated Poligamie in his people Master Perkins our countreyman The Marlage of the Patriarches with many wiues though it cannot be so well defended yet may it be excused because it did rather pertaine to the increasing of mankinde or at the least to the increase of Gods Church And in his preface to his Chronologies he obserueth the increase by Polygamie such as 600000. fighting men were sprung vp of Iacobs familie within the space of 200 yeeres Bucanus writeth of those times of many wiues to one man Polygamie saith he Wherein a man had many wiues at one time was of speciall fauour graunted to the Fathers not for wantonnesse but for increase of a godly issue as also because of the pollicie of that time was such and another cause that God might make way for his promise in raising vp an innumerable multitude of so small a company That can be no reason neither the one nor the other Not the first as that it was the propagation of mankinde for then it should haue begun with Adam Because his times had most neede in that respect when there was no more but ' hee The other is no reason that it was for increse of Gods Church For then should it bee permitted now because the true professors of the Gospell are but few to speake of inrespect of Atheiests Papists and other enimies of Christ his Church This reply is made by some great friends to this accusatioÌ„ vndertake against the Communion booke but how weakly an indifferent Reader may soone iudge For first in the daies of Adam it might haue seemed most needfull to haue giuen this liberty if so the Lord had created more then one woman which bee did not As for the other that came after by propagation they were his daughters or nieces and therefore herein appeareth a let Secondly God the lawgiuer from whom kings and princes take direction for their best laws knew well a law is best kept when it is first made Now to dash it in the prime by a contrarie practise at the first and to stifle it in the birth had beene with the soonest These as others also best known to the Lord might be the causes why at the first that was not approued which was after borne withall For the other clause of their obiection where they infer If for spreading and increasing Gods Church then it should be now in vse That sequel is no good consequeÌ„t Because the worshippe of God is not within the place of Jewrie now as it was then But the sound of it is gon throughout the whole world and euery place fitteth for the Lord his seruice in respect of what it did then Now saith Saint Austin of all sorts of men and all nations the members may be gathered to the people of God and the cittie of the kingdome of heauen Ex omni hominum gâ—nâ—râ— atquâ— omnibus gâ—Ì„ tibus adpopulâ—Ì„ Dei et ciuit ateÌ„ regni calorum â—embra colligi possunt August de virgm cap 9 Besides these thers are others giuen by the fathers why the Lord did be are with his people They whose leisure it is to view what hath beene cited for testimony herein may bee intreated to lay these reasons together which our fathers and brethren graue as also the manner of speach they grace this question withall Exacted required approued tolerated dispensed withall wincked at permitted graunted For all these they shall finde as these also vsuall lawfull misticall a custome no way culpable without blame free indifferent a speciall case and say the most against it Such a one it is as may be excused and a reason giuen for it All which speaches diligently perused let men say whither the booke of homilies might not well deliuer that sentence as it doth It is directly against the word of God and his first institution of marriage Gen. 2.24 Malac. 2.15 Rom. 7.10.1 Cor. 16.6.1 Cor. 7.2
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
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
may we seeke for succour but of thee O Lord which for our sinnes art iustly displeased Yet O Lord God most holy O Lord most mightie O holy and most mercifull Sauiour deliuer vs not into the bitter paines of eternall death Then followeth a thankesgiuing for the dead who depart in the Lord and in whom the soules of them that be elect after they be deliuered from the burthen of their flesh be in ioy and felicitie Thus it is for the dead but commonly such as depart in the true faith of Christ that they may haue their perfit consummation both in body and soule in eternall and euerlasting glory For the dead but those which rest in Christ that at the generall resurrection in the last day they may be found acceptable in his sight and receiue the blessing c. In all which limitations no word of a notorious wicked person dying without tokens of Repentance But suppose that the Booke did require that the body of such a person should be interred and committed to the earth how appeareth it contrary vnto Scripture Doth Scripture any where forbid to commit the carcasse of a wicked man that is dead to the ground 2 King 9 34 Rather as was said of Iezabel Bury hir she was a Kings daughter so may it well be said Bury him or hir be they like Iezabel for wickednesse yet bury them for time was their Christian profession made vs account them sanctified by the blood of the Testament But it saith In sure and certaine hope of the resurrection Quando nos pra dicamus c Nobis liquere â—on potest qui ad veriÌ„tatis agnitionem sinâ— peruenturi qui non vndesentire nos decet salâ— tem vniuersorum qui audient Proponimus enâ—Ì„ omnibus in meâ— dium sicutietiaÌ„ nobis praecâ—ptuÌ„ est ne cui praeâ— iudicemusin malum praesertim Marlo in 1 Ioh. 4 14 When we preach the Gospell saith Marlorat it cannot be manifest to vs who will reach through to the acknowledging of the truth and who will not wherevpon it becommeth vs to thinke the Saluation of all vho doe heare the word of God For we propose it indifferently to all as we are also commanded that we preiudice none specially in the worse part For it is better a more safe course to thinke well of bad persons then of the good to iudge ill vnlesse we fully see they are obstinate stubbourne and contumelious And yet in such or toward such we may not giue too hastie a sentence Now as the Church of God in preaching the Gospell deliuereth it pell mell in the hearing of elect and reprobate which directly pertaineth to the faithfull that loue and feare the Lord so in giuing thankes to God for this or that brother the Church intendeth hir direction in generall for buriall of the dead which in speciall belongeth to them that die in the Lord At whose sickenesse the Minister was either present or not present If present by exhortation conference prayer Nam tutius est de malis bene sentire quam de bonis c. Ibidem quanquam 〈◊〉 in his quidem pracipitari dâ—â— bet sententia Ibidem and all such good meanes he did labour the sicke mans amendment and therefore may well giue a comfortable testimonie in the audience of his people If absent and could not come he is to bethinke himselfe how farre forth the sicke partie had profited in knowledge and what hope he gaue thereof in health sicknesse or both If some one he were that gaue no testimony at all but liued a wretched life and made a wretched end as it may fall out sometimes then must the Minister know the censures of the Church were exercised vpon him or not If not vpon him he may be held a member of Christ his visible Church till he be cut off because all things must be done in order and in their due place neither till then néede the Minister take knowledge to the contrarie Semel bonus semper bonus do necprobetur esse malus For as once an honest man is euer presumed to be an honest man till euidence come in against him so once a member of Christ to be thought euer after till sentence be pronounced by those to whom Authoritie is committed And if sentence be pronounced but not reuersed or otherwise a man be taken in some notorious sinne of Treason wilfully murdering strangling browning himselfe or the like and good proofe made thereof at such times this order for buriall of such a notorious wicked person is not prescribed to any Minister nor required of him The Minister must peremtorilie affirme that God hath taken the Soule And if the Minister doe it is no other necessitie nor peremptorie affirmation then is agréeable to Gods word For be he a wicked or a godly man that teath seazeth vpon indifferent it is in the forme of the prayer Booke and no vntruth either way because God hath taken him of his great mercy though not toward the reprobate yet of his great mercy toward his Church in disburdening the world of him Some haue thought and more then thought it for they haue disputed the contrarie The soule of a wicked man God cannot be said to take vnto him For Luke 12.20 This night shall they fetch away thy Soule that is the Deuill and his Angels shall The place misconstrued bréeds a wrong conclusion For first they shal take c. is a spéech vsuall in the language of Hebrew Greeke Ferunt aiunt pradicant clamitant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc 12.48 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid Latine and English They say they report they giue out c. When our meaning is no other but in the destrate indefinitly to be vnderstood not determining who saith or who reporteth for that we cannot distinctly tell only a generall report it is like that of Paul It is generally said that there is fornication c. So Luke 12. to whom much is giuen of him they require much that is as the same Euangelist there in the same verse rendreth it shall be required Secondly to say that by those words obiected the deuill and his Angels are meant is to restraine it and ouerstreighten the libertie of the obseruation Whereas these words They shall fetch may well note any whether men Angels deuils or other creatures of what kinde soeuer And all to teach vs that all are to be feared and are as well knowne to the Lord as we are to one another where being demaunded Who it is that calleth Ioh. 18.8 we answere It is I and who it is that fetcheth his soule It is they They it is not one onely executioner of the Lord his wrath but many Sisera a naile in his temples Iud 4.21 2. King 19 37. Sennacherib his owne bowels Adramelech and Sharezar Herod his wormes Egyptians frogs liâ—e c. A Fiâ—e in the vttermost parts of the floods
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
a troubled conscience in this collect that dareth not presume to aske yet would gladly haue what it standeth in néede of The like may be obserued in Abraham the father of all the faithfull who in his coÌ„munication with God prayer to him for Sodome ministreth to our edification these excellent notes First he confesseth he was dust and ashes not forgetting he had a liuing soule Now oblituseâ—as Abraham se se anima imortali praditum esse sedquod maximè conteÌ„p tibile est eligit qui scomni digâ—itate exinaâ—iat Luth. in Gâ—nes 18.27 Quo propius ad deum accessit co melins sen tit quam mise â—â—sâ—t abiectâ— hominum conditio Solus est â—nim deisulgor qui homines stulta ebria sui fiducia exutos pudore confundit peni tus humiliat Ibs Non debemus â—Ì„pudentes esse ad petendum quidlibet sed pudoreÌ„ soruare ac vere cundiam Muse Ibid. Pro. 28.14 c. 14.16 but chusing the most conteÌ„ptible things emptying himselfe of al other things wheÌ„ce he might Glory so that faithful saying in their praiers they dare not presume proueth not they want al confidence in God his fatherly loue but choose rather to lay open their abiect and distressed conditioÌ„ Secondly it is to be obserued in Abraham The nearer a man draweth vnto God the more feeling he hath how miserable wretched mans estate is For the onely brightnes of the Lord his glory it is that putteth to shame truly huÌ„bleth men so as they are stript of al foolish confidence in themselues wherewith comonly they are besotted starke druÌ„k Thirdly in these words let not my Lord be angry that I speak c. And 32. Let not my Lord now be angry I wil speake but this once He praieth to turne away the Lord his wrath so maketh his pelitioÌ„ acceptable by his humble sute teaching vs withal how we must not be saucy nor impudeÌ„t to aske any thing at al adueÌ„turs but to preserue shamefastnes bashful modesty when we pray to God And what els doth yâ— collect in these words forgiuing vs those things whereof our conscience is afraid giuing vnto vs that which our praiers dare not presume to ask which forme of praier is very agreable to that place Pro. 28. Blessed is the man that feareth alway meaning is wary and of a tender coÌ„science loth to do or say yea euen in praier the least thing that may offend God as the other branch of the verse the 16. of the 14. Chap. sufficiently proueth This is certaine he that neuer doubted of his saluatioÌ„ after he was called to yâ— knowledge of God in christ that man neuer rightly beleued for he which beleueth in that truth of a truth féeleth many wants doubts like a sound man after a recouery froÌ„ an ague féeleth many grudgings of that disease which if he had no health nor life he could not féele at al. Let men please them selues yâ— are disposed to thwart this truth Affermant tibi non sibi Cicerâ— de dâ—inations what Tully spake of Metrodorus fitteth theÌ„ wel They say so to others but not to theÌ„selues Fourthly we are to mark in whose name these praiers are offred not for the minister himselfe onely or some few that haue profited in the waies of godlines may be thoght to haue a greater measure of grace but for the most who coÌ„monly are the weakest but lately yeand in yâ— sould of christ tender lambs they must néeds tremble hearing as they do the Lions such as Abraham Iob behauing theÌ„seluss in fearefull bashful manner Onely he that knoweth not what belongeth thereto wil thinke all this a great deale more theÌ„ néeds Pancissimos esse qui excellenti fide polleant paâ— cisesse mediocrâ—Ì„ plurimos auiem mensura exiguâ— esse praditos Marc. 9.24 But if we will obserue what is giuen euery one it wil easily appeare the fewest haue an excelleÌ„t faith a very few an indiffereÌ„t faith the most are they that haue the least measure of faith Should a nurse be lisping to the babe on hir knée another that stands by knoweth not the reason It is sufficient that she doth Our brethreÌ„ think we do in repeating this straine what beséemeth vs not we answer Let alone now For it wel beséemeth vs to fulfil al humility if any be vile in his own eies vpon true repentance for sin Tristitia pudor sunt coniuncta semper vbi est vera peâ—cati agnitie Quod sicognoscere velumus aâ— in penitentiâ— profecerimus videamus an praoculis istos duos affectus habeamu Câ—ls Luc. 18 13. he will thinke of himselfe more vildely theÌ„ all this commeth to resoluing the more a man is ashamed of himselfe hartily sorrowful the more he profiteth in the course of repentance Did we not know more sin of presumtion theÌ„ are guilty of faultles humility come to the Lord like hail fellow wel met rather theÌ„ smitten with a holy feare such clauses as these might otherwhiles be spared But most of vs in our hearts know the contrarie And were we as some thinke they may be bold and confident it is for vs to haue a liuely touch for sin No man but the lesse he prizeth himselfe in his own eies the more he pleaseth the Lord who giueth grace to the lowly And though it may séem the speech of a dastardly conscience yet vnto whoÌ„ wil the Lord looke but vnto him that is poore and of a contrite spirite and trimbleth at his wordes Say a sonne may bée bold and wee wil not say otherwise yet a father liketh his son neuer a whit the worse if he make not alway so bould as the father would haue him Isay 66.1 That made Saint Paul vse this course Sanctified he was from his mothers wombe yet hee held himselfe chiefe of all sinners Galat. 1. 15. in regarde what hee once was though it were forgiuen him 1. Tim. 1.15 And hee that praied for Corinth Ephesus the like beggeth praters at their hands like Lazarus Eph. 6 18.19 yâ— begged crums at yâ— rich mans table Pray for all saints for mee As if he were no saint or as if yâ— stil ran in his mynd how hee had beene a perse quutor of the chruch of God Wich kinde of thoughts hauing their course recourse in prayer are a damp if not as they cannot quite put out the light of our hope yet they dim calm the heat of our coÌ„fidence that it be not more hardie then is expedient Forgiuing vs those things whereof our conscience is afraid This clause may stand vncontrold For is not forgiuenes the remission of sin hath not our conscience good cause to be afraid of sin doing that which God seuerely forbiddeth omitting that with he strictly coÌ„mandeth negligently performing the best duties we should intend Can it be other but that our conscience may well feare
est multiplicatio non substrabitur tante fit vberior quan to contemptius posâ—idetur Aug. contra Adimâ c. 1â— Psalm 91.20 Abomni pericu le quod tibi creabitur Iunins Ibid. defendet te ab emniperi culo Ibid. Post aliquod malorum specificationem sum matim in â—enere dicit Non occurret tibi maluÌ„ di cti one mali omniâ— generis afflictones miserias arumnas complectens Marlo Ibid. â—aollerus totideÌ„ pâ—nè verbis Psalm 122.6 Pacis nomen gâ— neraliter pro la to felsci sta tâ— posuit Marlo in Psalm 121 2 â—riuatam publicam intus foris Iunius Ibid. Psalm 128.5 Againe cap 30. The Lord thy God will make thee plenteous in euery work of thy hand in that fruit of thy bodie of thy cattell and of thy land for thy wealth Vpon which wordes in that 28. chap the former of these two quotations Saint Austin writeth in this fort In the new testament beside the eternall possession which is promised to the Saints the multiplication of a transitory possession is not substracted but somuch the more plentiful it becoÌ„meth as the more contemptedly it is possessed But to proceede in other scriptures What is it els but a grations promise to be defended froÌ„ al aduersities where in the first Psalme it is auouched in general termes Whatsouer thou takest in hand shall prosper The like is Psal 91. there shal no euil come vnto thee v. 10 a little before v. 3 The Lord will deliuer thee from the snare c that is saieth M. Iunius the Lord will deliner thee from all danger and v. 4. Where the prophet saieth he will couer theé vnter his winges c. that is hee will defend thee from all euil All danger and aleuil is no more then answereable vnto this collect All aduersities Of which indgement is Marlorat and Mollerus After a specialty of some euils he saieth humanity and in generall Noe euill shall come vnto that vnder the word euill comprehending afflictions miseries and sorrowes of all forts Beside these authorities and commentaries Psalme 121. Witnesseth asmuch The Lord out of Sion shall preserue thee from all euill and he shall preferue thy going out and thy comming in that is all the actions and occasions of our life for so going out and comming in is taken 1. Reg. 37. Num. 27.17 As Maister Iunius proueth in that place Far der Psal 122.6 the prophet sheweth it is the duety of the faithfull to pray for the peace of Jeruslem that peace may be within hir wales prosperitie within hir pallaces Which name of peace is put generally for the pleasant and happie estate and all things prosperous as Marlorat hath or as Maister Iunius diuideth it for al peace whither priuate or publicke whither within or without Againe Psal 128. The Lord out of slon shal blesse the thou shalt see the wealth prospecous estate of Jerusalem al the days of thy life to like effect is that promise by Esay that prophet wheÌ„ thou passest thorough the waters I will be with the and through the floods that they do not euer flow thée Isay 43. â— Per â—gnâ—â—â— aquam intelligiâ— omne genuâ— miserâ—arum quibus in hae vita obâ—â—xij sâ—â— mus Calain Ibid. Visiâ—â—â—in or as domin Ioh. 16.23 wheÌ„ thou walkest thorough the very fire thou shalt not be burnt neither shall the flame kindle vpon thee c. Where Maister Calain teacheth that the Lord by fire and water doth vnderstand all kind of meseries If al these quotations suffice not the words of our sauiour note asmuch in the praier deliuer vs from cuil that is faieth Vrsinus whom we haue quoted els where all euels both of sin punishment whither present or to come Nor doth this clause onely warrantize thus much but also those words Ioh. 16. whatsoeuer ye aske the father in my name he shall giue it you If whatsoeuer a man can aske he shall haue what cause is there that the church praying for freedome from all aduersities any son or daughter of hirs should doubt that the Lord will grant it or rather denie that the Lord wil grant it being amply confirmed by manie scripturs in the old and new testament In a word to put an end if not to al aduersities till our liues end yet is our aduersaries the trouble which this obiection hath occasioned cuery word here arrested puts in baile for more securitie The church may be free by the protectioÌ„ of the Almighty froÌ„ al aduersity Rom. 6.201 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First the church particular not vniuersal secoÌ„dly may be argueth it is not 3. free but freed as the Apostle speaketh of our estate in christ freed from sin because borne naturally the vassals of sin and our freedome not naturall but purchased not actiue but passiue 4. From not vtterly without all but in aduersitie and then afterwardes freed For though this worde from in most languages bee sometimes taken exclusiuè for without in what manner young schollers proue their argument by a proposstion drawne from Aristotle where it neuer was meaning it is not in Aristotle at all Ex Aristotele and so is out but quite out yet no such error is here bred in these wordes may be free from because free from in Scripture signifieth to haue beene first in it 1. Cor. 1.10 Ibid. c. 10.13 theÌ„ afterwards deliuered So Paul receiuing the senteÌ„ce of death was deliuered froÌ„ it but he was first subiect vnto it Math. 17.43 So God deliuereth from euill but a man is first in the tentation then the Lord makes way out So. Mat 27. of Christ scoffingly they spake he trusted in God let him deliuer him if he wil haue him So Luke 1.74 deliuered froÌ„ the handes of our enimies may serue him without feare al the daies of our life And that before in the Psalme 121. The Lord shal preserue shée from euill Rom. 7 24.1â—.31 2. Thes 3.2 2. Tim. 3.11 Deut. 29.20 Non possunt quidem omnia maledicta eâ—enire vni homini Non eâ—im toties morâ— potest quot genera mortis hic dicta sunt sed omnia dixit pro quibuslibet August super Deut lib. 5. c. 49. Rom. 1.8 Inomnibus ecclesâ—is totius mundi Synechdo che est generis hyperbolica naÌ„ intelligit ecclesias plurinias Piscat Rom. 1 8. Optimè compre henduntur oÌ„nia mala culpa pâ—na c. Vrsin in orat dominic In dei custodiaÌ„ ac fidem suscepti ac protectione â—ius sâ—curi supra peccatuÌ„ mortem inferorum portas totum Diabols regnum inuicts duremus Cal. in Math. 6.13 he shall preserue thy going out and thy comming in from this time forth And many the like In all which places danger is still presupposed imminent and possible Fifthlie All that is all manner not euery particular but in generall or rather indefinite termes because all at
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
Collect this day to be borne another rendreth as this day by the operation of the holy Ghost was made very Man of the substance of the Virgin which plainly distinguisheth the 〈◊〉 and unlesse a man will be too absâ—â—d iudging against all equitie yâ—◠〈◊〉 his owne vnderstanding it intreateth from the Reader a warrantable construction But suppose a man could not satisfie his owne hart for reconciling thus which he imagineth such an intolerable sâ—â—uple then might he with but danger oueâ—hip the worde aâ—way prouided that he be a man of approued behauiour not giuen to contention about words nor in other matters opposite to publike order For except we will shamefully wrong the Saints in heauen we cannot thinke that those holy men whose labours were vsed in penning our Communion Booke did propose vnto vs matters of absurditie for a forme of publiâ—e prayer But restlesse and vnquiet disputants will not giue it ouer so Thus they obiect To say that on Christmas day and the Sabbaoth following Christ to be borne this day is against the plaine manifest truth of Scripture For Christ had his naturall birth in one onely day Christ had his naturall birth in one onely day â—ut not his solemnized birth in one onely day which is the meaning of the words in the Collect. And if that which hath béen already spoken suffice not this we adde for a more plenary and ful answere As a day in computation varieth naturall artificiall supernaturall Naturall comprising day night artificiall as that which our Sauiour mentioneth of 12. houres are there not 12. houres in the day supernaturall as that in Iosua his time in the raigne of King Ezechias so is there a day Politicall Ecclesiasticall Politicall as that of our Kings who are crowned one day yet their tilts iusts and triumphs last thrée seuen or 13. daies after Ecclesiasticall and that is thréefold Historicall Euangelicall Festiuall Historicall the time of our Sauiours being here in the world Euangelicall the day of mercie and forberance O if thou hadst knowne in this thy day Festiuall a time of solemnitie which differeth more or lesse Lesse as the strict account of 12. houres from morning to euening which commonly is the limited obseruation of euery Saints day More as that of Christ his Natiuitie Passeouer and the comming of the holy Ghost at which times the Church ordaineth not onely for the anniuersaries when it commeth but also a diurnall for some daies more or lesse continued as the example of the Iewes in their Passeouer Exod. 12.15 Ioh. 18.39 Luc. 23.17 whereof the first and the seuenth was a calling forth of the people to serue God yea sixe daies before it was called by the name of a Passeouer as appeareth in the historie of Barrabas So the first and the seuenth yea sometimes sooner whereon Christ was borne arose as this day the holy Ghost came downe notwithstanding it was but once done yet twice or more in that seuen night more solemnly and publikely the memoriall is preserued For as a day in the nature of the first relation strictly signifieth the day wherein Christ was borne and that could be but once so in the nature of a history the reporteth a report or festiual that sosemnizeth it signifieth the daies after yea euen so many as the memorie of that speciall action representatiuely by publike prayer MemoriaÌ„ Pascha Pentecostes veteres Ecclesiastici scriptores vocaÌ„t Pascha et Pentecosten Confes Wittenberg de sacra Cana sect 14. pag. 147. and thanksgiuing is duely sanctified So the auncient saith the confession of Wittenberg call the memoriall of Easter and Whitsuntide by the name of Easter and Whitsuntide it selfe Which in effect is like this receaued manner of our Church We call the momoriall of Christ his birth day by the name of the very natural day wherin he was once to be borne In a word little he obserueth in Scripture Philosophie or other learning who obserueth not that these words Now this day yesterday c. signifie more then a bare stint either of moment 12. houres Math. 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pascat Heb. 2.16 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For they reach sometimes to 3. 4. 6. daies yea a great while after vpon occasion Lastly considering Aduent sunday before presenting Christ to come though come before as also the phrase Herod asked where Christ should be borne who was borne already that Heb. 2. He takes not Angels but the seede of Abraham as if this day to be done which was so long agoe and could be but once yet a truth by a grace of spéech putting that in the present or future tence which should be in the preterperfect tence all prooue that this clause in the Collect thus carped at is sufficiently defended Chap. 8. That this day we fall into no sinne There is no warrant in God his word to pray so Therefore we may not subscribe vnto it THese wordes are set downe in the third Collect for morning prayer thus O Lord c. which hast safely brought vs to the beginning of this day defend vs in the same by thy mighty power graunt that this day we fall into no sinne nor runne into any kinde of danger but that all our doings may be ordred by thy gouernance to do alwaies that is righteous in thy sight c. Where the meaning of these words that we fall into no sinne is expounded by the clause following namely that all our dooings may be ordred by thy gouernance c. A course very familiar to them that are acquainted with their owne prayers and the prayers of other of Gods children and is found in the stile of our Sauiours prayer which he taught his Disciples Lead vs not into tentation but deliuer vs from euill where the aduersatiue parcell but coupleth both members together as M. Caluin after S. Austin wisely obserued so as it may be thus resolued Least we be led into tentation deliuer vs from euill Aduersatiuâ— particula quae media ponitur 2. meÌ„bra inter se simul colligaâ— quod etiam prâ—â— denter expeÌ„dis Augustinus Sic â—gitur resolui debet â—ratione in tentationem feramuâ— not a malo redi me Cal. in Math 6.13 So least we fall into any sinne we pray that all our doings may be ordred by thy gouernance But were not this exception raised naturally from the place it selfe seeing in the holy Scriptures which are of all sufficiencie and worth we make recourse in a doubt from one Text to another salue the wound that schisme or heresie giueth much faulty they are that wil not do the like in scanning those sentences which are framed by the Church of God Now in the third Collect after Easter it is Almighty God c Grant vnto all them that be admitted into the fellowship of Christs Religion that they may eschew all those things that be contrary to their
profession follow all such things as are agreeable to the same Which words interpret what the other prayer mentioneth To fall into no sin 3. Because our eye much respecteth the writings of strangers more then of our own countrimen Take a view of the morning prayers published by M. Caluin where it is thus Grant O Lord I may spend this whole day in the seruice and worship of thy holie power Fac. vt diem hunc totum in sanctissimi numinis tuâ— cultâ—â— venerationâ— consumam Nihilomnino aut cogitem auâ— dâ—cam aut faciaÌ„ quod cònon ten dat Cal preceâ— matut inter opuscula And that nothing in the world I may thinke say or do that may not tend to this purpose to obey thee Which aimeth to the same scope which this doth here that we fal into no sin forasmuch as all sin is either in thought word or deed 4. Euery word here mentioned in this Collect speaketh the language of Scripture Fall into no sin Fall he saith not slip trip or stumble But fall nor simply fall but with addition fall into That we fall the Booke acknowledgeth as appeareth in the Letanie wherin the praier of the congregation is to strengthen theÌ„ that stand to raise vp theÌ„ that fall which is the condition of a righteous man seuen times a day a certaine number put for an vncertaine that is many times Pro 24.6 Corruit in peccatum impius but the wicked runne or rush into sinne so as this prayer fall into implyeth our godly desire that we cast not our selues headlong the compound aggrauating the single naked bare signification of the simple word supposing not a fréedome from falling but from falling into which is a sore bruze or downefall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. This word No may be thought comparatiuely spoken as in Ioh. 9.3 neither hath this man sinned nor his parents v. 41. If ye were blind yée should haue no sin not absolutely denying all sinne but implying no sinne so grieuous as now So fall into no sin not so grieuous and hainous as otherwise but for our prayers apprehending the swéete mercies of God we might readily fall into 1. Ioh. 3.6 6. Sinne beareth a construction as whosoeuer abideth in him sinneth not whosoeuer sinneth hath not knowne him and vers 8 he that committeth sinne is of the deuill and vers 9. whosoeuer is borne of God sinneth not neither can he because he is borne of God Where sinne is taken Hoc istud est noÌ„ peccare quum labuntur fideles infirmitate carnis sed sub onere peccati ge munt sibi displi cent deum time re non de sinunt Cal. in 1. Ioh. 3 not for euery the least breach of Gods commaundement for he that taketh it in that sense deceiueth himselfe as the Apostle sheweth It we say we haue no sinne we deceiue our selues c. But not to sinne is in this place when the faithfull slip through infirmities of the flesh but yet vnder the burden of sinne they grone they displease themselues they cease not to feare God The prayer of the Church therefore is not to fall into sinne that is as the holy Ghost meaneth in other places that she neither sinne nor may sin Besides we would aske this question What sin it is we néede not pray against Quotidie eâ—eha ristia coÌ„munioneÌ„ percipere nec laudo nec repre hendo omnibus ramen domini cis diebus communicandum suadeo horror sitamen mens sine affectu peccands Aug. de eccles dog cap. 53. or what reason haue we to be at peace with any In as much as we are to feare one and another and euery one the conclusion is summarilie none can be excepted from within the compasse of our holy deprecation 7. What S. Austin or one among his works writeth in another case fitteth well here I neither praise nor dispraise saith he dayly coÌ„municating at the Lords table yet euery Lords day I aduise and exhort that men would communicate Prouided alway that their minde be without any liking to sin A dislike to sin we must alway haue in praying we fall into no sin we euidently protest a feare we haue to sin and our dislike to all because our hearts desire to godward is to fall into no sinne 8. wherein is this prayer more offensiue then that of our sauiour or of S. Paul or of S. Iude Duobus modit c. Aug. de nat et grat 67 caueamus diceÌ„do ne nos inferas c. vt quicquid humana fragilitas vitare non praeualet hoc ille propitius nobis conferre dignetur serm 135. de temp Eum aâ— omni scelere puruÌ„ imu uneÌ„ seruabit Cal. 2. Tim. 4 18. Eripiet me ab omnidâ— licto Theophi lact Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Corin. 13.7 Ne deum offendatis vel vt nihil vnquam delinquatis Theopâ—ilact Ibid. Oramus dominum ne quid faciatis mali vnde satis apparet quod ad non peccaÌ„dum c. Aug. epist 95. Esse sine offeÌ„sa est in culpatuÌ„ esse tam in doctrina quaÌ„ moribus sarcer in Philip 1.10 Our sauiour taught his disciples to pray lead vs not into tentation c. not praying that sinne might bee forgiuen for that was mentioned before but that it might bee preuented Two waies saieth Saint Austin the euill of a disease is shunned in the bodie either that it happen not at all or hapning be quicklie healed That it happen not at al let vs take heede by saying lead vs not into tentation c. that it quickly be healed by praying forgiue vs our trespasses And as the author in his Sermons hath Pray we that whatsoeuer mans frailtie preuaileth not to shunne and auoid the Lord of his great mercie vouchsafe to bestow Thus much we may hope for in this prayer that we fall into no sinne namely preuenting that which otherwise we shall gladlie fall into Saint Paul hath some such petition for himselfe for the Corinthians Philippians and Thessalonians For himselfe The Lord will deliuer mee from euery euill worke not onely in others to doe me wrong but in my selfe to offer wrong or to doe any euill thing For so the fence best fitteth in Maister Caluins iudgement There is the like for the Corinthians where the Apostle deliuereth his minde in these vehement earnest tearmes I pray God that yee doe no euill at all Which some interprete that yee doe in no case offend the Lord. For two negatiues in the originall are verie forceable to expresse a deniall We pray saieth S. Austin the Lord that yee doe no euill at all VVhence it sufficientlie appeareth that the prayer is that they do not sin Now then to fal into no sâ—n and to do no euill at all be armes of onebody extend themselues to one signification so as if prayer against one be preiudiciall to truth so is the other and if Saint Paul as
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 quà m 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
9. Or put we the child to kisse the Pax 10. Or in stéed of laying on of hands giue it a pat with the thumb and then a blow on the chéeke 11. Or tye a rag about the forehead 12. Or pretend to confirme it being a child but seuen daies old If these or any of these we be guiltie of we hartily giue them thanks that reproue But the world knoweth so far as our name is heard of euen therefore are we traduced by our open enemy abroad because we omit all these things What then shall we forgoe all patience Our hope is when our Countriemen know the sinceritie of our defence and how farre approoued of by other Churches they will flake their itching heate against vs in this argument Chap. 12. In the Rubricke of the Communion at the entrance of the people to the Lords boord the title of the confession hath this Then shall this generall confession be made in the name of all those that are minded to receiue the holy communion either be one of them or els by one of the ministers or by the priest himselfe all kneeling humblie vpon their knees These wordes were excepted against by worde of mouth and this reason giuen for dislike The worde of God alloweth not a woman or any other person beside the minister to speake in the church 1. Cor. 14.34 This Rubricke admitteth any one of the communicants to make the confession therefore not to be allowed nor subscribed vnto REply by personall and reall argument Quoad homineÌ„ quoad reâ— personall for the day before at what time this conference was had a minister being conuented did confesse at the mariage of his daughter hee required hir to take the communion booke which shee did accordingly and without anie spiritual guide to informe hir contrarie to our church order set downe holding the booke in hir hand did publicklie and audiblie read the wordes wherein hir consent is required Which noueltie pleased the father so well as he would needes aske his parishioners whither that were not far better then the other fashion of pronouncing them after the minister hee reading the wordes and directing the couples by them So as if the obiection here made haue strength it mightily ouermatcheth this practise of some one who hath fellowshippe in other points of opposition against our ecclesiasticall canons and order The reall answer to purpose was and is thus First none could giue instance that any other did it but the minister the rest of the congregation pronouÌ„cing that generall confession word for word after him But if so it were as the booke to their vnderstanding pretends a libertie yet no offence at all for any one of the congregation publickely to read an inditement drawne against his owne soule For so that confession is wherein the people are deepely ingaged Where it handling the kay of opening the kingdome of God by the ministrie of his word that the Rubricke should say This sentence of absolution be pronounced by man or woman or anie one of the Communicants then were iust cause to be taken against it But the truth is the booke wisely prouideth that the priest or Bishop being present shall vpon confession first made turning himselfe to the people say c. Well knowne it is that in the vniuersities our colledges schooles of learning appoint in time of diuine seruice certaine choristers or scholers to reade chap. say praiers sing the letanie and such like All which so done by such is performed all that while by other then profess ministers that haue taken orders As for the inforced conclusion That we permit weomen to speake openlie proueth no such thing secondly did it No such aduantage For weomen are to speake iointlie with the whole congregation whereof they are a part or els how shall they sing Psalmes and seueral alone by themselues as occasion may bee offred whither at the lauer of regeneration when they became sureties and Godmothers for little ones then to be baptised or to make answer at the solemnization of mariage when as their husbands for their part promise to take them to wiues and they againe in like words say asmuch on their owne behalfe audibly and aloud that the rest of the congregation may witnesse the publicke vow each of them make to one another Wherefore it cannot bee thought scandalous if neede so require that a confession bee made in the name of all those that receiue the holy communion either by one of them as this obiection wil needes haue it thought man or woman or else by any of the ministers For as it appeareth in storie the manner was that weomen hauing publickely offended the church required publick proofe of their vntained repentance both by word and deed This Irenaeus witnesseth Certaine weomen seduced Mulieres quaedam à Marco haeretico seducta corrupta cuÌ„ conuartebantur in manifest of a ciebant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plaÌ„gentes lamentantes corruptelam Irena lib. 1. c. 9 Chemnit exam 2. part titul de confes Euseb lib. 6. c. 43 Nouel constitut 3. vt dâ—termenatus sit nume â—rus Clericorum corrupted by one Marke an heriticke and afterwards conuerted did manifestly publish their confession weeping and bewailing their error that they were so abused The like course was kept with diuerse others who not withstanding priuate persons made a publicke confession of their sins in their owne name and behalfe And whereas any one of the ministers is named beside the priest wée must know that many particular congregations had as some churches yet haue in supply 2.3 yea more that did attend their publicke function till such time as they were called forth to reside in some speciall charge Therefore person vicar curate yea many more then al these in greater churches Cathedral and the like as in the citie of Rome vnder one Bishop 46. presbiters 7. deacons beside many other inferior helpers for many seueral duetys so at Constantinople 60. priests 100. Deacons c. to reade sing expound and to make supplie in the offices of prayer confession c which is the very cause here challenged in this place now in regard of these occasions before specified that men and weomen did as also for that ample supplie was and is in some churches the booke offeceth it in these termes This generall confession shal be made either by any one of them that communicate or by one of the ministers 1. Cor. 14.34 As for the scripture that suffreth not weomen to speake must bee thought not to exlude them from all manner of speaking namelie singing of Psalmes praying with the congregatioÌ„ or publickly confessing their sins but debarreth them onely the ecclesiasticall function of preaching which yet is not vtterly forbidden Talis necessitas potest accidere quae mulieris vo cem requirat Cal. Ibid. For some such necessitie may fall out saieth Maister Caluin though not ordinarily which may require a womans voice
vtterance And diuerse examples might be alledged for the equitie of such their humble penitent submssiue publicke leuerall confessions But we content our selues with this for this time Chap. 13. In the last Rubricke of the communion Note that euery practitioner shall communicate at the least 3. times in the yeare of which easter to be one and shall also receiue the sacraments and other rites according to the order in this booke appointed THat is Hee shall communicate to and with the Saints for communicating is twofold in scripture to them by way of releefe with them in prayer thanksgiuing other bolie duties so often as occasion is ministred And for feare hée will slip his necke out of this yoke or may by some vrgent occasions be drawn away he is to note that at the least 3. times in the yeare of which Easter to be one when also he shall receiue the sacraments and other rites The ministration of Baptis whither for himselfe or his little ones For baptisme was of old administred at Easter and Whitsontide as the booke sheweth in another Rubricke in the page following The Rubricke speaketh in the plurall number Shall also receiue the sacraments It doth but either it taketh the word sacraments properly or at large 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 12.1 For so the word sacrament may be taken Properly there are but two and in that construction it beareth this sense He shall also receiue the sacraments that is he shall also receiue one of the sacraments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 6.1 Like vnto that speach of the'uangelist Math. 12. Iesus went on the sabboths through the corne which S. Luke rendreth in the singular number on the sabboth the second after the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh 6.45 so this the sacraments namely that second after the first or like vnto that Ioh 6.45 a sentence writteÌ„ in the prophets that is one of the prophets namely Esay Synecdoche integri P. scator indofinitè loqui solet vulgus Beza For the vulgar people vse thus to speake indefinitlie After which manner Maister Zanchius writting of the Eucharist receiued by a man of vnderstanding able to distinguish twixt the signe and the thing signified which cannot be done by children Sacraments saieth hee are misteries whereunto none are admitted SacrameÌ„ta sunt mysteria ad qua non admittuntur nisi qui fide praediti relationes possint intelligere discernereque signum a resignata Zanch. de cultu dei exter pag 3â—9 coluÌ„ 1. but such as indued with faith can vnderstand and discerne the signe from the thing signified Where this word sacraments vnderstood of the Lords supper for of that hee intreateth must needes be taken for one of the sacraments Secondly this worde sacraments is taken at large for rites as the terme accompanying doth well imply He shall also receiue the sacraments and rites as appeareth in another Rubricke where it is saide by the holie sacraments of his bodie and blood that is the consecrated bread and wine As for the wrong conclusion which men doe wrest vpon those wordes followeth not at all but rather the contrarie as may appeare by these two arguments 1. The sacraments and rites which the Communion booke appointeth and no other a parishioner is to receiue But more then two sacraments the communion booke appointeth not and therefore a parishioner is not inioined to receiue more 2. the placing of the words necessarilie inforce asmuch Not that euery parishioner shal communicate and also receiue the sacraments and other rites For had the booke meant other sacraments as of pennance confirmation c. Hee would haue set them in this order Not that euerie parishioner shall receiue the sacraments and other rites and shall also communicate Because in a popish sense parishoners are first brought to eareshrift and then after haueing done pennance c. They are suffred to communicate But the contrarie order is here set downe and therefore must needs and doth intreat a contrarie interpretation In the second exhortation to the Communion which sometimes is to be saide at the discretion of the Curat there are these wordes Our sauiour Christ not onely to dye for vs but also to bee our spirituall food and sustenance as it is declared vnto vs aswell by Gods word as by the holy sacraments of his blessed bodie and blood Here the booke stileth it by the name of sacraments where it should not so bee but rather by the holy sacrament of his body and blood c. This obiection may wel serue for an argument that the book meaneth by the word sacraments Baptism itum tum intersorts quo Christus nos spiritu saÌ„cto baptizat igne tum exterioris c. lun parallel lib. 3. c 6. in Heb. Baptismos plurals numero no ininat solennes ritus statos baptizandi dies Cal. Heb. 6.2 Baptisma tum meminit plurali numero non quod iteratus vnquam sed sed quod plures Catechumini so lereÌ„t ad baptis conuâ—nire Beza Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnanobis et illis fides vnus Deus idem Christus eadeÌ„ spes eadem lauacra sacrameÌ„ta Tertull. de velan virg c. 2. Apostolica traditio est qua in toto mundo praedicatur vt baptismi sacramenta Hieron in 2. Thes 2. Sensus est Apostolicam traditionem nihil aliud esse quam doctrinam Apostolorum toti ecclesia traditam et sacras res ex ponentem quibus per baptismum initiati sunt Iunius contra Belarm de Ro. Pontis lib. 4. c. 4 2. parts which make but one yet are two parts namely the body and blood answereable to the outward elements which are like 2. eyes though but one sight One signe alone is called a sacrament how much more being more may they bee called sacraments If so why not then the rather at what time the thing signified is implyed therein being as the other was bread and wine so this in a sacramentall relation the body and blood of our Lord Iesus An argument to proue so much may be this by way of more then probable consequeÌ„t If the holy Ghost speaking of baptisme which is but one calleth it baptismes as more either because outward inward so M. Iunius interpreteth it that is the element the thing signified which numbred seuerallie are two or because of the solemne set dayes ordained in the primitiue church for baptisme as M. Caluin renders it or because many striplings nouices in the faith did meet together at one time as M. Beza thinketh then may this also though but one yet bee multiplyed for number in the same sense because as then many were baptised at one time and therefore baptismes so one coÌ„municating many times it may bee called sacraments A speech somewhat vnusuall yet not vntrue Baptisme is but one saieth S. Paul yet in the language of auncieÌ„t fathers as Tertullian and S. Ierom and others it is not strange to say the sacraments of
substantiall communicating of the body and blood of the Lord. Againe of the manner thus he writeth If any one aske mee I will not be ashamed to confesse that it is a higher secret then can be comprehended by my wit or declared in word and to speak it more plainly I findit more in experieÌ„ce in a comfortable féeling theÌ„ I can wel vnderstand M. Peter Martyr in diuerse epistles shewing his iudgement confesseth that the godly coÌ„municating in the holy supper doe verily receiue the body and blood of the Lord. In the disputation kept at Basill vnder Amandus Polanus Doctor of the chaire one Iohan HosmaÌ„ being respondeÌ„t the bodie of Christ is absent from vs in place but most present with vs by our vnion with him through the holie spirit dweling in him and he in vs. Therefore not onely bread and wine nor onely the Godhead of Christ nor onely the vertue and efficacie of Christ is present in that supper but also the very body and the very blood of Christ arpresent indeed in the holie supper Present they are not inclosed inuisiblie in with or vnder the breade and wine be in the first supper they were not so Adsunt non inclusa inuisibâ—liter in cum vel sub pane et vino quia in prima coena non suerunt Ibid. Ephes 3 17 Non delapsaâ—o coelo in terrena elementa Act. 3.21 Eam prasentiam non efficit fides sed spiritus Ibid. but present they are offred and exhibited Not the bread and wine for the promise is made to the beleuer not to the bread and wine Present they are by the holy Ghost and by faith Present they are not slipping out of heauen vpon the earthlie elements because the heauens must containe him till the restoring of all thinges Present with the minde carried vp into heauen by the holy Ghost Now in these places before where it is written that the very bodie and blood of Christ are indeede receiued and the verie substantiall communicating of Christ his bodie and blood one should haue twitted these learned diuines O this sauoureth too much of transubstantiation and crosseth the 28. article As if eaten onelie after a heauenlie and spirituall manner by faith it were not eaten verilie and indeede Verilie and indeede such opponents shew want of loue and truth and what maruell if they euer learne and neuer bee learned Carnall men take nothing for verilie and indeede that is heauenly and spirituall For did they then must they thinke this to be a truth which more then seemeth that verilie and indeede they doe not Chap. 17. Of matrimonie O God which hast consecrated the state of matrimonie to such an excellent misterie that in it is signified and represented the spirituall marriage and vnitie of Christ his church This is directlie contrarie to the word of God Ephes 5. which teacheth the vniting of Christ to the church his loue to it and the churches obedience to him teaching how the man should loue his wife and the wife obey hir husband this is repeated 4. times and still the similitude drawne from Christ and his church FIrst the place in the Communion book quoteth not any text either in the Ephe. or els where Secondlie since truth in anie kind is not directlie contrarie to truth neither can this bee nor is it to the worde of God And that it is not appeareth here in because as face answereth face in a glasse soâ—â—ofe similitude exâ—resseth â—â—â—ther and therefore as it is true that Christs mariage representeth the mariage of man and wife so the mariage of man wife doth represent Christs mariage 3. Ephes 5.23.31 â—8 The place in the Ephesians speaketh of Christ and his Church so doth it of Adam and Eue vers 31. so doth it generally of all vers 28. and therefore an inâ—urie to streighthen it more then that quotation doth 4. No heresie is it nor any whit contrary to Gods word to say that in maried couples is represeÌ„ted vnto vs che mariage of Christ to his spouse For it is the properlie of things that are alike to set out one another And if it be true that in the ioyning of Christ to his Church the vnitie of man and wife is expressed then also on the other side in the fellowship of wedlocke twixt man and wife is the memorie of Christ his loue to his Church renued In this case for confirmation of that sentence August de bono coniug c. 18. alibi Annon audis Paulum dicentem quod â—uptiae sunt sacrameta imago dilectionâ—s Christs quam erga ecclesiam declarauit Chri so homil 56. in Geneâ— 29. MatrimoniuÌ„ est similitudo quam Christs atque ecclesiae coniunctio signi ficat Whit. con Duraeum de pa radox p. 656. Matrimonium typus imago fuit verè diuini spiritualss coniugii quod futurum erat inter Christum ecclesiam Bucan institut theol loc 12 O Deus quiper hoc vinculum matrimonis excellens et arcanum vinculum â—uae inessabilis et paternâ—a charitatis significare volussti quando officio coniugals vouitate fide nostras animas tibi vero sponso copulare placuit de ritibus et inflitutis Tigurme ecclesia Matrimdnium dulcissima est imago inter Christum et ecclesiam Lauat narratio de Nabale aske the iudgement of Diuines elder and later not ingaged in the question Elder Saint Austin and Saint Chrisostome Austin in many places of his works Chrisostome more briefly Hearest thou not Paul saying that marriage is a mysterie and the image of the loue of Christ which he hath declared to his Church Of our later writers Doctor Whitakers against Dur Matrimonie is a similitude wherein is signified the ceniunction of Christ and his Church Bucan in his institution Mariage saith he is a tipe and figure of the truly diuine and spirituall mariage which was afterward to be betwixt Christ and his Church To this purpose the same writer quoteth Paul Ephes 5.23 The Church of Tigurin vseth the like in the celebration of Matrimonie as we do where these words are set downe O God which by the bond of Matrimonie an excellent and secret bond of thy vnspeakable and fatherly loue wouldst signifie when by a mariage duetie it pleased thee in truth faith to couple our soules vnto thee the true spouse Lauater in his storie of Nabals life death saith that Mariage is a mysterie of the couenant twixt Christ his Church Chenâ—nitius handling the title of Mariage speaketh as our Communion Booke dath Coniugium dâ— cissima est imago Christi ecclesia sicut ex plicatimem il lam tradit Pau lus ephes 5. CheÌ„ nit in exam coÌ„cil Triden Mariage saith he is a most sweete image of Christ and the Church as Paul maketh the exposition For whereas Eue is framed of the side of Adam fallen a sléepe that she is bone of his bones this the auncient make a godly interpretation of
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
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
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
It is without sense Or euer your pots be made hote with thornes so let ind ignation vex him euen as a thing that is now Psalme 58.8 The difficulty in this place commeth hence Quia vox hebraa ollas et spinas significat subobscurus est hic locus c. Marlor Vulg. Marlo Tremel Stephan et alii because one and the same word signifieth a pot and a thorne Before the thorues shoot vppe or as a thing that is raw suddainelie tooke out of the pot ere the thornes crackle vnder both which interpretations giuen by learned men giue aime to one and the same marke shewing the speedinesse of Gods iudgement by two similitudes in one verse herein our vulgar english translation is to be thought no more senselesse then that which Marlorat and Auias Montanus follow vnlesse men whose exceptions these are intend to disgrace the originall who is in this an example to our communion booke and either both are free or both accessary to this senselesse imputation 7. It is without sense When the company of speere-men and multitudes of the mighty are scattered abroad among the beasts of the people so that they humblie bring peeces of siluer and when hee hath scattered the people that delight in war Psal 68.30 words no more voide of sense then are other translations This here deliuered by way of prophesie the other haue it by way of praier This onely in a third person that other in a second and a third As for the sense it is plaine to anie mans reading that the verse speaketh of subdueing the enemie not the multitudes onely and basersort doing homage in bringing peeces of siluer but their Captaines to and all those whose delight is in warxe Ratio secunda That forasmuch as wee are able to discerne that there is contradiction 1. To the booke of Articles which denieth that confirmation hath any visible signe Where as the last prayer in confirmation maketh imposition of handes to certifie the children of Gods fauour and gratious goodnes towards them Nor hath confirmation any visible signe as the word visible signe is taken for a visible element which euery sacrament hath namely in baptisme there is water in the Lords supper bread and wine but Confirmation hath no such thing For imposition of hands is a cirrumstance of action not a matter of substance as in a Sacrament euery visible signe is To this sense speakes the 25. article Confirmation hath not like nature of a Sacrament with Baptisme and the Lords Supper for that it hath not any visible signe or ceremonie that is any visible Element for signe or ceremonie ordained of God In which words it meaneth by signe a Sacramentall signe consisting of an outward earthly Element and substance so confirmation hath no visible signe As for that other of imposition of hands it is a signe of Episcopall action namely to certifie children confirmed vpon the prayer of the Bishop how God hath beene fauorable and good vnto them in that they are borne of beléeuing parents baptized into Christ brought vnto the knowledge of his grace will as is found by examining them in the principles of their holy faith c. Wherefore the Bishop praieth ouer them for increase of grace and vseth withall imposition of hands to certifie them by this signe of Gods fauour and goodnes towards them By which ceremonie saith Master Iunius the holy Apostles and Orthodox Fathers of sound iudgement would haue signified that a Christian man indued with repentance Qua cerimoÌ„ia sancti Apostoli orthodoxi patres significatuÌ„ voluerunt ChristianuÌ„ homincÌ„ resipiscentia et fide praditum atque ecclesia insitum vbilegi time probatus esset mancipari domino consecrari ad voca tionem suam sancte relligiose obeundam c. Iun. Paral lib. 3. c. 6. Libers Christiancrum statim post partum vt membra ecclesie baptizabaÌ„tur post quam noâ—nihil adeleuissent institueban tur impositione mannum confirmabantur ac dimittebantur ex coetu Catechumenorum ita vt liceret illis deinde adcaenaâ— accedere Vrsin Proleg Catechis pag 3. and faith and ingrafted into the Church after he hath been lawfully approoued of is giuen in seruice to the Lord and consecrated to goe thorough his calling whether generally as a Christian or particular this and that in a holy and religious manner Answerably vnto this vse of the Fathers and receiued by our Church Master Vrsinus speaking of persons to be Baptized hath these words The children of Christian parents presently after they were borne as meÌ„bers of the Church were baptized after that they were pretily shot vp they were instructed and by imposition of hands confirmed were dismissed out of the company of the Catechized so as they might after wards lawfully approch to the Lords Table This holy auncient custome to fore commendably vsed our Church at this day continueth But see more of this in this second part Cap. 11. 2. Contradictory to it selfe by affirming in the Catechisme that there are but two Sacraments and yet ascribing to Confirmation all things that are required to the being of a Sacrament either in that Booke or in the Booke of Articles It the Catechisme affirme there are but two Sacraments how are these exceptions at variance with themselues that men knowing and acknowledging so much yet both before in this Booke as also in the fourth reason here following in the fourth instance séeme to inforce by their sophistications that the Catechisme implieth there are more then two Againe it is false where it is said the Booke of Articles ascribes to Confirmation all things that are required to the being of a Sacrament as may appeare in the point before handled and the 25.27.28 Acticles expresly shew to the contrarie Ratio 3. That in our best vnderstanding it containeth in it some vntruths The third maine reason is to purpose if it can as well proue as it is ill alleadged But let vs examine the allegations as they are brought in order 1. Innocents are said to be Gods witnesses and to haue confessed and shewed his praise not in speaking but in dying This sentence here charged for an vntruth the Church of God hath taught heretofore Fro Christo trucidatos infaÌ„ tes inter marty res coronart Bern serm 1. de Innocent Si quaris eoruÌ„ apud Deum merita vt coro narentur qua re apuâ— Herodem crimina vt trucidarentur An fortè minor Christi pietas quam Herodis impietas vt ille quidem potuerit innoxios neci dare Christus non potuit propter e occises coronare ibid. Audi quod iniâ— ria non affectisint sed doronas mâ—ruerunt Theophi in Math cap. 2. Quod pueri prodommo oceisi sunt significat per humilisatis merstum ad câ—ron aÌ„martyrit esse veâ—ionduÌ„ Haimo part hyem desanct Innocen Iudaet martyruÌ„ sanguine reduÌ„dante Hilar. Can. 1. in Mat. Hercdis furor infantum mors populi
the scripture pure without anie addition at all others of them speaking Greeke and liuing in other places abroad and not in Iewrie vsed the Greeke scripture and translation hence was it that the auncient christian Church had from the Ie wes a diuerse canon one hebrue and another Greeke which canon the Christian Church made not but receiued it made as the Iewes deliuered it which in the Greeke tongue so inlarged with the rest of the Bible if the auncient Christian should haue cut out they had done two iniuries at once to the Iewes from whome they receiued them and to the Christians to whome they were deliuered and they made conscience to offend thus publiklie hereupon these bookes remained as they were deliuered The second reason is their argument because they intreat not of thinges profaine but sacred and holie The third reason because of their vse and place They were still bound next after the scriptures in hebrue and stand as a partition wall or merestone twixt the old and new testament So as they haue the name of sacred and holy Scriptures partly because alway in the Gréek Canon partly because they teach vs to liue soberly godly and righteously in this present world which is the direct purpose of the scripture partly because they should distingiush from the prophane partly because read in the Church publike to preferre them before other ecclesiasticall writings of the Fathers alway prouiding they know their place not before but after the other Canonicall Scripture of the olde Testament which their veris name Apocripha puts them in minde that they so doe Our brethren knowing this to be the iudgement and interpretation of our Church might haue eased themselues of this toiling obiectiō indured the name of holy Scriptures giuen to those Bookes being as it is giuen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humanitus humano iudicio graeco canone for these speeches Master Iunius vseth of taking holy Scripture in a signification at large for the reasons before mentioned and among those reasons this we are not to hold the least of them because these books as it appeareth haue béene thought to fore though not Canonicall yet so farre foorth as they agrée with the Canonicall as a kindely issue liuely branches or stemmes of the other Now as the Apostle saith in another case we shall not vnfitly applie here If the roote be holy the branches are holy Rom. 11.16 euer remembring this withall that the roote beareth them Rom. 11.18 and not they the roote Wherefore without offence be it vnderstood in this construction if anywhere they be as the information here pretends named parts of the olde Testament the meaning is in no other sense Hi omnes hodiè ad vetus testamentū spectát Drusius epist 107. Qq per epistolam then as they are called holy Scripture as Drusius a very learned painfull and diligent Reader of antiquities deliuereth in other terms to the like effect viz That they all at this day belong to the olde Testament But hitherto of this point Reade more part 1. cap. 10.11.21 pag. 97.125 c. 2. Disgracefull Because they are reade rather then holy Scripture when any holyday falleth on a Sunday This phrase rather then holy Scripture as if in no sense they might be so called is a speech very disgracefull preiudiciall As for reading them on a holy day when it falleth on a Sunday is no matter of ineuitable necessitie but left to the discretion of the godly peaceable discrete Minister as appeareth part 1. cap. 20. pag. 124. 3. Disgracefull Because certaine whole Bookes of holy scripture are left vnread by appointment as the Booke of Canticles both the Bookes of Chronicles and Apocalyps Hereof read afore part 1. cap. 22. pag. 125.126.127 4. Disgracefull Because sundry Chapters of the Apocryphall are reade twice in the yeere and none of the Canonicall Scripture is reade so often The Psalmes are reade once through euery moneth diuerse Chapters Epistles and Gospels euery Sunday and holy day beside other Scriptures at other times as in Baptisme at the Lords Supper at the solemnization of Mariage at the ordination of Ministers at Churching of women at buriall and the like Wherefore this vntruth returneth home to the shame of the Author 5. Disgracefull Because likewise the Genealogies of our Sauiour Christ both in Mathew and Luke are forbidden to be reads in the Congregation True what Optatus well faith The choller once vp an easie matter it is for angry persons to cast forth reprochfull speeches Liuore interus niente facile act tratis iacta re conuitium Optat. lib. 6. The genealogie of our Sauiour Christ is commaunded to be read on the Sunday after Christmas day and is then read How then dare men thus audaciously write it is forbidden to be read in the Congregation But reade more part 1. cap. 22. pag. 125.126 6. Disgracefull Because certaine Chapters appointed to be read out of the Apocrypha containe manifest vntruths Tobi. 12.4.15 Iudith 42.10.13 The places here set downe are falfly quoted But because they seeme to be those which others haue alleaged we referre the Reader part 1. cap. 13.14 pag. 104.110 Ratio 6 Because it containeth some praiers whereof the latter part depends not vpon the former Were this true that some prayers the latter depends not vpon the former yet that is no iust exception against the Communion Booke For it is no strange thing in all discourses historicall thetoricall poeticall sacred or prophane sometimes to interrupt the maine purpose principally intended like a ship that is bound a great way off yet turnes in here and there by the way though out of the way in regard of the last end wherevnto it falleth And this artificiall handling of a treatise the learned call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the margent may tell you holding it the very secret of their method Now if thus in a narration Epistle or the like where the Authors thoughts are staied and may treatably deliberat how much more may such a spirituall holy inward secret be lodged sometimes in prayer where a broken heart yeelds broken thoughts and abrupt sentences which another not so déeply affected cannot tell what to make of but accounts them as ropes of sand or prayers where the latter part depends not vpon the former But that be their ignorance whose exception it is Let vs examine their instances here following 1. The Collects vpon Innocents day The third Sunday after Easter the Epiphanie The first Sunday in Lent The Sunday before the Easter Trinitie Sunday The fiftenth Sunday after Trinitie and other prayers that are not warrantable No dependance Though a many dislikes are here shuffled together yet we will take them one after one The Collect vpon Innocents day is thus Almightie God whose praise this day c. Where the dependance is excellent by way of relation that as the babes did die a violent death Christ being sought for
abud peccare sine vlloco setentia morsu Muscul Conscientia stupida insensata Ibid. AEgrè sperari potest poenitenti am aliquando locum in eiusâ— modi peccatore inuenturam Ibid. that man hath done repenting The Apostle saieth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men without feeling but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as some copies had which the vulgar latin and the Syriack follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of hope for euer repenting and sorrowing truly for their sinnes because of the hardnesse of heart which is impenitencie or as Saint Paul hath a heart that cannot repent where he coupleth hardnesse of heart withall as if past repentance then past feeling and if past feeling then pastrepentance And Musculus vpon this 4. to the Ephes It is one thing to sinne with feeling and griefe of conscience another thing to sinne without remorse and griefe or feeling where is a feeling and sorrow for sin there is some place for repentance but where the conscience is become stupid dull and blockish that albeit sinne bee committed there is no compunction nor pricking in the heart there it can hardly bee euer hoped that repentance will finde place in such a sinner This therefore past repentance here signifieth not as if sometimes such a sinner did euer truely and vnfeinedlie before repent more thou that hee had anie true feeling and sorrowe of heart for sinne but this it implyeth that such a one yeeldeth small hope of euer comming to a true feeling and repentance of his life past because his heart is hardned and cannot repent or as the Apostle in another place termeth it hee hath a cauterized and seared conscience On the 25. sunday after Trinitie stir vp wee beseech the O Lord the will of thy faithfull people that they plenteously bringing forth the fruites of good works may of thee be plenteouslie rewarded through lesus Christ our Lord. Here a rewarde is asked in recompence of good workes A reward is promised and therefore may be craued not of merit but of mercy Pro. 19.17 Retributionem dates 2. Cor. 9.6 Quisquis semen tem facit hac spe facere comprobatur vt plâ—ra acciptat quaÌ„ sulcis commendat Marlor Ibid. Neque enim tantum in Caelo remuner atur Deus beneficentiam fidelium sed ettam in hâ—â—â—â—do Ibid. Quâ— nullius indigens est Deut in seassumit be naâ— operationes nostras ad boc vt prastet nobis retrib utionem bonorumsuorum operum Ireâ— lib. 4. c. 34. Deus coronat dona sua in nobis August Debitcrem se fecis non accipioudâ— sed promittendo NoÌ„ es dic redde quod accepicti sed redde quod promisittâ— Aug For hee that hath mercy vpon the poore lendeth vnto the Lord and the Lord will recompence him that which he hath giuen Prouerbes 19 Accordingly hereunto is that 2. Corinth 9. hee that soweth sparingly shall reape sparingly and hee that soweth liberallie shall reape liberally It is euery mans case Sarcerius noteth in Marlorat that whosoeuer soweth seede he doth it in this hope to receiue more then hee commendeth vnto the furrowes Anon after This haruest must bee expounded of the spirituall rewarde of eternall life as well as of earthly blessings For God doth not onely in heauen rewarde the liberalitie of the faithfull but also in this worlde For godlinesse hath the promises of this life and of the life to come So as being the Lord his will that they which sow plentifullie should reape plenteously wee may well pray that the Lord will make good this gratious promise And therefore no matter of iust dislike God who wanteth nothing of ours saieth Ireneus takes vpon him our good working and al to make good vnto vs the retribution of his owne workes And God saieth Austin hath made himselfe a debter not in taking but in promising Say not to God Giue what thou hast receiued but returne what thou hast promised Farder wee are not to wade at this present All wee find wee haue set downe truely as the copies were sent vnto vs. Now in lieu of their methodicall exceptions to be seene before wée present vnto thee good Reader a briefe drawne out of their communion booke which they would obtrude vpon our Church and in their owne teemes propose it after their example Wee cannot subscribe vnto their booke of Common prayer not onely hecause it is not authorized nor hath giuen vs anie good proofe what acceptance it may deserue but were it in place authorized euen for these causes wee cannot subscribe viz. because there are in it mauie thinges doubtfull disgraceful vntruths misappliing leauing out putting in c. Of all which onelie a tast for wee desire to bee short Doubtfull First their interpretation they make of Christs descending into hel namely to be his suffrings in his bodie hel torments vpon the crosse This wee doubt whither be the proper and true meaning of the words in the Creed 2. Obedience to the Magistrate For in the same confession they say we must render to that ciuil Magistrate honor obedience in all thinges which are agreable to the word of god Soe as if any be disposed to wrangle and say This or that I am required to do is not agreable to the word of God there shall followe no obedience Whereas learned godly wise Diuines would stile it thus In all things not repugnant to the word of God Besides they would adde this wholsome instruction in such things as are repugnant the magistrate must be so honoured and obeied as that wée submit our selues in all dutifulnesse to the penaltie inioyned 3 These platformers imagin their owne deuises to bee the onely ordinance of Christ and all other formes of gouernment of the Church to be the wisdoine of man couertly seeme to exclude all els that are otherwise affected from the kingdome of heauen where they say in the end of their confession Then wee which haue forsaken all mens wisdome to cleaue vnto Christ shall heare that ioyfull saying Come yee blessed of my father c. 4 These men doe mislike in vs to say Haue mercy on all men yet in their prayer for the whole estate they pray not onely for the faithfull alreadie but also for such as haue beene helde captiue in darknesse and ignorance Nowe faithfull and not faithful are contradictorie conse quently we doubt whither they haue such cause to reprehend our praiers as they see me to pretend 5. In their order of Baptisme they haue these words The Sacraments are not or dained of God to be vsed but in places of the publike congregation necessarily annexed to the preaching of the word as seales of the same Where occasion of doubt is giuen vs that they meane no preaching is effectuall where Sacraments are not so administred and in effect argue No Baptisme nor Supper without a Sermon 6. In their administration of the Lord his supper they say Our Lord requireth none other worthinesse on our part but that
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉