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
dost thou feare death 〈◊〉 Such wauering affections like Pauls ship caught betweene two seas when the forepart stucke and the hinder part was broken and yet the Paâ—â—ingers â—afe These streights they fall into that fall to prayer and what Saint Paul said of life and death they are difficulties the faithfull are streightned with The presence of his Maiestie to whom they pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip. 1.23 the guiltienesse of their sinne the rigour of the law the multitude of their wants some bid theÌ„ pray for mercy aboundance of mercie as if a little would not serue but abundance must be powred downe some againe to their thinking forbid them to pray and demaund how they dare presume and so both waies their speech sauoureth of confidence and infirmitie Such mixture is alwaies in our petitions because such mixture is in our selues flesh and not all spirite some distrust and not all fulnes of faith sometime a feeling that we beleeue sometime complaineing that we doe not beleeue the tongue of our ballance bearing so doubtfull doubtfull it is which scale will preuaile yet the better in the end preuaileth For thorough stitch it goeth commeth ouercometh and ouercomeing triumpheth triumphing concluddeth and the conclusion is through our Lord Iesus Christ so as in the same sentence the fall of the leafe and a spring againe fire in the ashes and stirred vp againe A little faith appeareth not with the soonest but like scuit in the bud whence his nature and substance is so coucheth and so is preserued Thus it fluâ—tâ—reth twirt daring and not daring praying and not praying because it would haue aboundance of mercie and yet findeth wants in the petition This striuing in the womb of the same collect argueth the life of faith rather quickened then dying springing then falling so faultlesse it is if all be well considered For as Rebecca when she felt the twins in her womb though it pained bit yet thereby knew she had conceiued and that the childreÌ„ were aliue so they who are brought vpon their knées finding the maiestie of God infinite his iustice strict his knoweledge searching the reines his holinesse such as Angels are not pure in his sight and what themselues are on the other side their basenesse odious their ignorance blockish their sinnes abhominable their wants lamentable at what time notwithstanding they conceiue comfort for els could they not pray are fouly abasht and â—eicted as professing they dare not aske somethinges at the hand of the almightie Which to like effect we finde as if an honest good heart laying open his estate in more wordes would be thus vnderstood Whereas our prayers by which we craue that thou power downe the aboundance of thy mercies are thorough the want of a most holie faith ouerlaide with vnspeakable imperfections such as tire them out in the way to heauen therefore we pray thée O Lord with al other transgressions forgiue vs euen our prayers whereof our conscience guiltie as it is that they are so stained as they are presumeth not nor dareth presum to aske what otherwise it would and at other times doth when more comforted then now it is thou well knowest O almighty God the petitions of them that aske in thy sons name Collet 23 sun after Trinitie and after the Communion at dismissing of the Congregation we beseech the mercifully to incline thine eares to vs that haue made now our praiers and supplications vnto thee and graunt that these things which we haue faithfully asked according to thy will may effectually be obtained to the reliefe of our necessity to the setting forth of thy glory c. Thus a faithfule soule in praier soÌ„time raised anon deiected wrestling with God as did Iacob in his conflict with yâ— Angel diuersly tuneth the phrase of his troubled spirite notwithstanding a supposed discord kéepeth measure concord with faith and with the holy scripture Genes 32.24 But when men set their wits vpon the tenter to reach out their obiections and to deale as if they had to deale with Beuis of Southhampton thinking noe more reuerently of the humble duetifull bashfull modest Iob. 1.1 c 9.15 Altercando disceptando gloriando nihilcoraÌ„ deâ— obtiâ—e â—imuâ— Laâ—ater Ibid. Deo indicante nemo iâ—sons est ipse melius quaâ— nos ipsinoust quales simus 〈◊〉 vsdeâ— pectatum vbi nos nulluâ— animaduertimus Ibid. 20. NoÌ„ ex toto eredo me velipsi coÌ„ scientiâ— mea quippe cum 〈◊〉 ipsa quidem queat me comprehendere totâ—â— neque iudicare potest de toto qui totum non audit Bernard epist. 42. Audit deus in corde cogâ—tantis quod non audit velipse qui cogitat Ibid. Licet integerrimus essem tamaÌ„ adeo sulgoro maiestatis eius consternarer vt de me-ipso ni hiâ— scirem Lauater an Iob. 9.21 low and lowly speethes proceding from a broken heart thence it is they make a doubt where no doubting is if the same minde were in them as becometh censurers of the praiers of the church those irreprouable collects would haue greater commendation then be thought a stumbling block of offence as they are Take we example from Iob Abraham and Salomon Holie Iob of whome scripture giueth testimony that he was an vpright iust man one that feared God and eschewed euill confesseth of himselfe though he were iust he could not answer but would make supplicatioÌ„s to his iudge holding it more fit to leaue wrangling disputing boasting for these wil obtaine naught but praying zealously behauing himselfe submisly he may find fauour at the Lords hand yea were he iust his own mouth would condemne him were he perfit the Lord could iudge him wicked because none is innoceÌ„t wheÌ„ God iudgeth he it is that knoweth vs better theÌ„ we our selues seeth such sins as we neuer think for Accordingly whereunto S. Bernard speaketh I doe not wholy belieue my selfe nor my own conscience for it caÌ„not comprehend me all neither can he iudge of the whole that heareth not the whole Anon after God heareth in the hart of him that he thinketh which a man 's own selfe heareth not yea were Iob righteous yet should he be ashamed with the brightnes of God his maiestie that he should not know himselfe We see how the look of a Prince dasheth his subiect out of couÌ„tenance therefor much rather may the presence of the Lord who is a dreadful God clothed with vnspeakable maiesty as with a garmeÌ„t whose glory surpasseth the brightnes of al the lights in heaueÌ„ astonish yâ— brused conscience of Iob who knew if he should wash himselfe with snow water purge his hands most cleane yet should God dip him in the pit his owne cloths would make him vncleane For God is not a man that he should answer him if they should strine in iudgement Iob. 9.30.31 All which sentences debasing him discouer the true estate of an humble soule who vpon due examination made saieth in effect as
imposition of handes are for longer time namelie to the worldes ende As for this speach where the wordes in the Rubricke by imposition of handes and prayer the baptised receiue strength c. as if like the children of the prophets crying Death in the pot when somewhat was shred in scarcely pleasing their tast so these meane there is death in this sentence not fitting their knoweledge that haue tasted of the heauenlie grace reuealed in the worde wee answere this phraise by imposition of handes c. is agreeable to scripture Act 8.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 1.6 and the auncient truth recorded since that time in the monuments and writinges of the fathers To scripture where this expresse forme is mentioned when Simon Magus saw that by laying on of handes the holie spirite was giuen c. So to stirre vppe the gist of God which is in thee by the putting on of my handes which latter place though it speake of this ceremonie in ordination yet the former of these quotations intreats of confirmation after baptisme as doth also Asts 19.6 But whither first or last of those scriptures cited in the margent the grace of speach is the same namely by imposition of handes c. The like wee finde in the writinges of the fathers Tertulâ—ian thus the flesh is shadowed with imposition of handes that the soule may bee illightned by the spirite Againe in another place After baptisme administred then handes are laide on by benediction and blessing Caro manus impositione adumbratur vt anima spiritu illuminetur Tertull. de imponitur per benedictionem aduocans inuitaus spiriturn sanctum Id de baptis aduocating and inuiting the holie Ghost This auncient manner Saint Ciprian iustifying out of Asts 8. by the example of Iohn and Peter maketh this obseruation The faithfull in Samaria saieth he had alreadie obtained baptisme onely that which was wanting Peter and Iohn Nunquid quoque apud nos ge ritur vt qui in ecclesia baptizantur per pra latos ecclesia offerantur per nostram orationem manus impositi onem spiritum sanctum consequantur Cyp. epist 73. ad Iubatan Post fontem sequitur vt perfectio fiat quan do ad inuocationem sacerdotis spiritus sanctus infunditur Ambros lib 3. de sacrament c. 2. Exigis vbiscrip tum sit In acti bus Apost sed etiamsi scrip turae authoritas non subesset totius orbis in hanc partem coÌ„sensus instar praecepts obtineret Hieron aduer Luciseri Si superuenerit ad episcopum cumperducat vt per manus impositionem perfics possit Concil Eliber can 38. Eos episcopus per benedictionem perficere debebit can 77. thid Manus ab episcopo imponi vt accipiant spiritum sanctum Arelat can 17. Vt mundi donuÌ„ spâ—â—tus sanctvaleant accipire Aurelian Deus largitur gratiam per impositionem manuum Chemuit de sacra ment ordints pag 245. Donum comfirmatum in eo fuit auctum per impositionem manuum Zanch pracep in c. 4.19 pag. 715. supplied by prayer and imposition of hands to the end the holie ghost might be powred vpon them which also is now done among our selues that they which are baptised in the church are offered vp to God by the prelates of the church and by our prayers and imposition of handes obtaine the holie ghost This phraise continued to the daies of Saint Ambrose who speaking of confirmation writeth After the fountaine it followeth that more be done or word for wordes that there be perfection when at the prayer of the priest the holie Ghost is infused and powred downe Saint Ierom against the Luciferians writing that the Bishop did giue the holy Gost vnto the baptised by imposition of hands addeth you are earnest to knowe where it is written I answere saieth hee in the Acts of the Apostles But although there were no authoritie of scripture the consent of the whole world in this behalfe should be as a commaundement Out of diuerse auncient councels of Eliberis Arls Orleance the like may be proued Eliberis If the baptised shall happen to liue bring him to the Eishoppe that by imposition of handes he may bee perfited and after ward can 77. Those which the Deacon hath baptised the bishoppe must perfit by prayer or benediction The councell of Arls. handes are laid on by the bishoppe that they may receiue the holy Ghost That of Orleance After comming to confirmation they be warned to make their confession that being clensed they may receiue the holy Ghost But contenting our selues with these testimonys of antiquity among our late writers not to name many Chemnitius Zanchius witnes that vse of this phrase Chemnit God giueth grace by impositioÌ„ of handes And Zanch. the gist was confirmed augmented in him by imposition of handes True it is that our writers speake of the cerimonie vsed in ordination but yet of the ceremonie it is that they so write which argueth the phrase not onelie tolerable but lawfull How much rather are we to iudge thus both scripture and antiquitie auouching asmuch And therefore what reason haue we for some few vnaduised mens pleasure to renounce a truth so throughlie approued namely that by impositioÌ„ of hands prayer children may receiue strength and defence Confirmation hath that ascribed vnto it which is proper to the sacraments in these wordes That by imposition of hands and prayer they may receiue strength and defence against all temptations to sinne and the assaults of the worlde and the deuill Proofe for some mens iust dislike in this hence appeareth because it is proper to the sacraments as if thus in forme of argument it were concluded what is proper to the sacrameÌ„ts must not bee attributed to any thing els to giue strength and defence against all tentations of sinne is proper to the sacraments therefore not to be attributed to any thing els and if not to anie thing els then not to imposition of haÌ„ds and prayer In making answer whereunto wee must know that it is not proper to the sacraments to giue strength and defence against all tentations For proper that is called which is onely alway and vnto all proper But to giue strength against all temptations is not proper to the sacraments It is a thing common to other as to the sacraments but not proper onely vnto them For the spirit properlie is the spirit of strength and corroboration and none els As meanes indeede or helpes so the sacramentes are but so are they not alone For the worde of grace is able to build farder and exhortations and faith and prayer and daylie experience of Gods mercies heretofore and conference with learned men and diuerse other good blessings from Goddoe strengthen a man against all tentations c. Wherefore in a worde wee returne them for answer it is manifestlie vntrue that confirmation hath that ascribed vnto it which is proper to the sacraments Confirmation hath that ascribed vnto it which
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
Videmus ministros ipsos vt de remissione peccatorum certiâ—res reddant coÌ„ scientias testes ac sponsores Cal. Institut lib. 3. c. 4.12 Nec minor is efficatiâ— aut fructus est priuata absolutio vbi ab tis petitur qui singula ri remedso ad infirmitatem suam subleuandam opus habeÌ„t Ibid. 14. Secretum animi valnus aperuerit atque illam Euangelii vocem pecu liariter ad se directam audiâ—rit Tibi c. Ibid. Animum confir mabit ad seâ—iritatem illaque qua prius astuabat trepidatione liberabitur Ibid. Priuata absolutio in ecclâ— siâ—s retinenda est quanquam in confessione non sit necessaria omnium delectorum confessio Aug. confes artic 11. De confess priuata facienda pastoribus affirmamâ—s ritum priuata absolutionis in ecclesia retineÌ„dum constanter retinemus propter multas graâ—ts causas Confess Saxon 1. the minister who is in Gods steede a pledge and suretie for furder securing a troubled soule shall apply these wordes Our Lord Iesus Christ who hath left power to his Church to absolue all sinners which truelie repent and beleeue in him of his great mercie forgiue thee all thy sinnes in the name of the father c. Priuate absolution is of no lesse power and efficacie then the publike when it is sought for by them who haue neede of this singular remedie for easing their infirmitie For when the partie shall haue laid open his sore and shall heare from the mouth of the Lords minister the wordes of the Gospell directed peculiarlie vnto him Thy sinnes are forgiuen thee Bee of good comfort it will establish his minde in securitie so as hee shal bee deliuered from that torment of feare wherewith with before he was miserablie vexed and disquieted This Godlie and comfortable practise of our Church of verie great vse if it were in more vse Maister Caluin much commendeth as the marginal quotations may proue and so doe other Churches as appeareth in their confessions Priuate absolution is to be retained although in confession a particular recitall of all and euerie particular sinne bee not necessarie Againe the Churches of Saxonie thus Concerning priuate confession to bee made vnto the pastors wee affirme the rite and manner of priuate absolution to be retained in the Church and wee doe constantlie retaine it for manie weightie causes Afterwarde it followeth As Dauid was confirmed heareâ—â—g of this absolution The Lord hath taken away thy sinne 2. Reg. 12. so thou mayest know that the voice of the Gospell preacheth vnto thee forgiuenesse of sinne which in absolution is by name expounded vnto thee Qua in absolutione tibi nomi natim exponttur Ibid. In specie homini peccatori in nomine Sanct. Trinit diciturâ— Tibi remissa sunt peccata oÌ„nia Priuatam absolutionem recitanit Christus paralytico Luc. Osian Institut c. 8. Prituata absolutione absoluit Christus Ibid. Priuata confessionis vsut apud nos seruatur c. Chemâ—it de Confess pag. 216. Remittuntur peccata per Dei verbum cuius Leuites â—nter pres quidam exequutor â—st Amb. de Cain Abel lib. 2. c. 4. Per spiritum sanctum peccata donantur homines autom in remissionem peccatorum ministerium suum exhibent non iusalicuius potesta t is exercent Neque enim in sua nomine sed c. Illi rogant sed diusnitas donaâ— humanum enim obsequium sed munificentia superna est potestatis Amb. de spiritu sancto lib. 3. cap. 19. Lucas Osiander in his institution sayeth Priuate absolution bringes verie exceeding great comfort to afflicted consciences when in speciall it is said to a sinner in the name of the holie Trinitie All thy sinnes are forgiuen thee Christ recited priuate absolution to the man sicke of the palsie When he saide bee of good courage thy sinnes are forgiuen thee And in priuate absolution Christ absolued the woman a sinner saying thy sinnes are forgiuen thee Chemnitius confesseth the like in these wordes The vse of priuate confession is preserued with vs c. Infinite other allegations might wee produce to witnesse this truth But the conclusion wee make with 2. places in Saint Ambrose the first is in his second booke of Cain and Abel sinnes are forgiuen by the worde of God whose Leuite is a certaine interpreter and exequutor thereof The other place is in his third booke of the holie Ghost cap. 19. Sins are forgiuen by the holie Ghost but men do proffer their ministrie in forgiuenesse of sin not that they exercise a right of any power for sins are forgiueÌ„ not in their own name but in the name of the father son c. They aske the godhead giueth It is mans seruice but the munificence is froÌ„ a higher power So as the sum of all is answerable to the beginning mentioned in the Rubrick The minister doth absolue but not in any absolute power as of his own for to God doth but in that power which is commited vnto him namely ministeriall for so as the minister of God and interpreter of his will hee may well doe Ratio quinta That the holie scriptures are disgraced by it We cannot nor dare commend much lesse may wée subscribe to such a book which disgraceth the holie scriptures and therefore wee shall doe well to see into this accusation that if it be true wee may doe so more if false it may returne to the disgrace of the penman whither one or mo that thus complaine The proofs follow in order which are thus particularized 1. The name of the holie scriptures are giuen vnto the Apocrypha which are named parts of the old testament No more disgrace intended or done the Canonicall scriptures by our reverend fathers which drew the forme of the Communion booke then was either done or intended by those auncients who many hundred yeares agoe did giue that name to the book we call Apocriphall And sure we are neither of them haue disgraced the scriptures of the Hebrue Canon by this appellation as they and wee vnderstand it The reason wherefore they did call these Apocripha holie scriptures is threefold Tribus de causis maximè occasione argumè to vsu Iun. Contro lib. 1.5.4 Quòd cum Iudei in duotordines diuisi essent Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui alibi agentes vbiuis locorum c. Ibid. Ecclesia Christs an a prisca diuersum canâ—neÌ„ a ludais accepit c. Ibid. Grâ—acam scripturam ab eccle sits Iudaeorum hellenist arum auctam si resecuissit c. PublicuÌ„ autem offendere religio erat c. Ibid. QuamobreÌ„ isti libri vt traditi fuerant permanserunt Ibid. Horum libroruÌ„ argumentum de rebus sacris ac non profanis c. Ibid. that is to say namely because of the occasion 2. the argument 3. the vse The occasion was this because when the Iewes were diuided into 2. orders some vsing their hebrue tongue and abiding in Iewrie kept the hebrue text of
As they ministred vpon tables for reliefe of the poore so herein thus sarre ours are seruiceable to such purposes namely at times if neede require and other order be not taken to giue notice of such sicke and impotent as reliefe may be more conueniently prouided for them Act. 6.2 The Apostles thought it too great a burden for them to giue attendance to the office of teaching and to mannage the businesse of distribution to the poore So that if Stephen and the rest chosen with him were chosen to such an office by which they were tied to both it argueth that they were of better sufficiencie then the Apostles or that the Apostles would lay a burden vpon others which they found to be too heauie for themselues In the Act. 6. there is no such word as that the Apostles thought it too great a burden But this there is that they thought it not meete or pleasing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 6.2 Act. 12.3 or that they tooke it not to their liking for so Act. 12. the word doth signifie As it is not liking to an Emperor to take particular knowledge of some inferior grieuances among his subiects to redresse them in his own person though he haue so done but translateth that care ouer to others yet that no argument of his insufficiencie as if he were vnable but of inconueniencie that he thinks it not meete at some times For it is well knowne that he hath done it heretofore and since Right so fareth it in this high function of the Apostles It was not meete they intend both but yet they were able for they had done it before did it againe after that the Deacons were appointed as appeareth Act. 11. Where reliefe was carried by the hands of Paul and Barnabas Act. 11.30 and not of the Deacons So as it argueth not that the Deacons were of more sufficiencie then the Apostles For though the Deacons did preach and minister to the poore yet their preaching was not comparable to that burden of the Apostolicall calling And therefore it is plaine that the Apostles did not lay a burden vpon others which themselues found too heauie for themselues Beside the Deacons were not strictly tied to both offices at once but as the times sorted they did apply their seuerall indeuours That Stephen disputed with the Libertines and made an Apologie for himselfe it doth appeare but that he preached it doth no way appeare It doth not appeare de facto that Saint Stephen did distribute yet that he did de iure we may and doe graunt So were it not expressed that de facto he did preach yet de iure of right he well might for being ordained with imposition of hands furnished with gists of knowledge and vtterance full of the holy Ghost and wisedome he was no priuate person nor so inabled but for a greater worke then onely ministring at tables But the truth is he did preach vnlesse because a man stands vpon the defence of Gods truth mightily conuincing his aduersaries by Scripture therefore it shall be saide he did not preach Whereas euen in Sermons a man disputeth by very forcible arguments conuinceth the gainsaier And Saint Peter Act. 2. his apologie there made call we it an oration Act. 2.14 or what else we cannot deny it was a Sermon Vpon this sixth of the Asts now questioned Master Gualter writeth thus Quamuis de publicâ—s concionibus Gualter in Act. 6. Although nothing be spoken of his publike Sermons yet notwithstanding it is euident by the contents of the history that he had these both often and effectuall and very serious wherefore we may see that the Deacons of the primitiue Church were not all together estranged from the ministrie of the worde but although they were chiefly occupied about the dispensation of the churches goods neuerthelesse they imployed their labour so farre as they might in the other ministeries of the Church that by this meanes according to the sentence of Saint Paul they might get vnto themselues a good degree 1. Tim. 3. As for that of Philips preaching and baptising at Samaria it was not the Deacon but the Apostle there named It was Philip the Deacon that did preach and baptise and those may be two arguments to proue so much First Philip the Apostle was among the Apostles at Ierusalem who were not dispersed Aretius in Act. 7.5 but this Philip was among the dispersed and therefor not Philip the Apostle Secondly this Philip could not giue the holy Ghost and therefore Iohn and Peter are sent to the Samaritans Hereupon Aretius concludeth it was Philip the Deacon Gualter in Act 8. Master Gualter writeth thus It was that Philip not he that was the Apostle but he before that was reckoned vp among the Deacons c. For although it was the Deacons part to beare the care of the common goods of the Church and of the poore notwithstanding it was withall permitted vnto them to vndertake the preaching of the Gospell if at any time necessitie so required And perhaps there was not so great vse of Deacons at Ierusalem when the Church was dispersed with the tempest of persecution and therefore they which dispensed the publike goods of the Church gaue themselues wholie to the Ministrie of the word Docuerunt ecclesiam de singulis doctrinae christianae capitsbus purè syncere Ibid Communia A postolorum Prophetarum Euangelistarum pastorum doctorum Praesbyterorum Diaconrum haec fuerunt opera Ibid. De ratione ac forâ—a gubernationis pag. 510. The Centuries witnesse asmuch that they taught the Church purely and sincerely interpreted holy Scriptures deuided the word aright For these were the works common to the Apostles and Prophets Euangelists Pastors teachers Presbiters and Deacons And the Apostle 1. Tim. 3.9 requireth so much where it is their duetie to haue the mysterie of faith in a good conscience 2. In that verse 13. it is the meanes to a farder degrée 3. And getteth them great libertie in the faith All which are not so necessarie if the Deacons office be onely to carry the bagge and to distribute For thereunto so much learning is not required but faithfulnesse that he rob not the poore but giue as there shall be occasion Though they did preach it proues not that they did it by ordinarie office Whether by ordinarie office or not ordinarie doe men grant that the Deacons did preach they graunt the point in question and what of a long time they haue heretofore denied Ordinarie it was to waite at the Tables while the goods of the faithfull were sold and all held in common but that cause ceasing and the Christians euery one retaining the proprietie of their goods lands and houses and the ciuill Magistrate prouiding other and more conuenient reliefe we must not thinke that these men called to the offices of Deaconship were vtterly disabled as if there were not any vse for them in the Church
wordes that our Deacons are called to the like office and administration vnlesse because of some changeable circumstance wee may not so write And if so then must they bee but 7. for number secondly they must be men immediately illumined by the holy spirit and no lesse measure then fulnesse of wisdome and the holy Ghost may be required of them 3. the election of them must be by the whole multitude 4. to make a correspontence throughout they must bee chosen after mens goods are sold and that the proprietie of them is lost that the Deacons may take the charge All which whole practise neither they nor wee follwing neither haue wee nor they Deacons after the example of the Apostles Otherwise if they hold these and some other pointes changeable as in deede they are it will appeare that our Deacons are likeliest to the times of the Apostles and Apostolicall men as hath beene shewed But let vs proceede 2. Because the Booke of ordination containeth some thing that is against the order that God hathordained in his Church For. 1. It seemeth to make the Lordes supper greater then baptisme and confirmation greater then either by permitting baptisme vnto the Deacons the Lords supper vnto the Priests and confirmation to the Bishop onely It seemeth and onely so seemeth For rather the contrarie may bee hereupon inferred namely that the dignitie of the sacrament depends not on the dignitie of the person For a Deacon may baptise though inferior to the other And with asmuch probabilitie it may bee argued a linnen coife is better then a veluet nightâ—cap because a seruient at law weareth the one and euery ordinarie cittizen almost weareth the other Or thus in the Presbiteries the minister distributeth the bread the elders deliuer the cup ergo they make one part of the sacrament greater then another But of this read afore 2. Is preferreth priuate prayer before publike prayer and action It is false This reproofe is sufficient where the accusation is brought without proofe It permits the Bishoppe to order Deacons alonâ— requiring no other to ioyne with him in laying on of handes which is not permitted in the ordring of the Priests The difference of their office alloweth a difference in the manner of ordination and therefore the Bishop is alone in the first in the other hee may take other ministers or Priests vnto him There is no prescript commandement in scripture to the contrarie and therefore no such aduantage is giuen this accusation as some doe imagin 3. Because in it some places of holie scripture are misapplied to the countenancing of errors for 1. Act. 6.17 is misapplyed to warrant ordination for our Deacons Wee answer first there are not so many verses in that cap. but 17. is put for 7. Againe where they say that chap. in that part beginning at that verse is misapplyed wee haue their negatiue without proofe More in that point wee see not as yet to answer 2. The Bishoppe is appointed in ordring of anie Priests or Bishoppes to vse the verie wordes Receiue the holie Ghost which Christ our sauiour vsed at the sending ferth of his Apostles They are thought the firtest words â—i the ordination of ministers because of the spiritual calling office whereunto they are disigned by the Bishop after whose words then vsed with imposition of handes as Saint Ierom witnesseth Ordinatio â—ou sâ—lum adimpre cationem vâ—cis sâ—deriam ad impositiâ—nem impleâ—ur 〈◊〉 Hinâ—â—â—â—â— in cap. 5â— Isaiâ— the ordination is complet and finished not that the Bishoppe giueth the holy Ghost or conferreth grace for as Saint Ambrose writeth so is it the iudgement of our Church Homo manum imponit Deus largitur gratiam Ambros de dignita tate sacerdâ—t cap. 5. man layeth on his handes but God giueth grace But for a more ample and full answer in this point looke before cap. 22. Wee cannot subscribe vnto the booke of homilies for these reasons Because it containeth sundrie erronius and doubtfull matters 1. The Apocrypha are ordinarilie in it called holie scriptures And the place of Tobie the 4. containing dangerous doctrine being alledged it is said That the holie Ghost teacheth in scripture This exception standeth vpon two branches The first is handled in this appendix already before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communi opinione Iun. de verbo Des. lib. 1. cap. 7. Rom. 6 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metaphora na ta ex opinione rudiorum qui quicquid per se subsestis corpore um imaginantur Fisca Ibid. Lequitur in scripturis spiritus sanctus Cyp de Elemos Iun. com Bel 1.11 and in the first part cap. 10. Pag 97. The Apocryphall are called holie scripture according to the common opinion and the receiued speech not but that our Church puts a manifest difference by nameing it Apocryphall And with as great shew of argument a man might except where the Apostle calleth the power of sinne or rather sinne it selfe by name of a body Romans 6.6 taking the phrase from the opinion of the rude and simple who imagin what soeuer hath a being that the same is a bodie or bodily substance The second branch here calleth a sentence in the 4. of Tobie a doctrine which the holy Ghost teacheth in scripture Which manner of phrase the booke borroweth out of Saint Cyprian For he alledging the same quotation graceth it with this attendance The holy Ghost speaketh in scripture Which phrase and sentence Maister Iunius in his answer to Bellarus cap. 11. is farre from deeming to be dangerous that hee doth not once so much as dislike much lesse tax it howeuer now it please some to traduce it As for the interpretation of the sentence looke before part 1 cap. 12. Pag 100. 103. 2. It is said that though manslaughter was committed before yet was not the world destroied for that but for whoredome all the world a few onelie excepted was ouerflowne with water and perished These wordes are in the homilie against adulterie the third part of the sermon deliuered by way of a parenthesis shewing that the displeasure of the Lord though kindled before because of murder c. yet did not smoke out nor breake forth till the iniquitie was brim-ful then the viols of the Lord his heauy wrath were powered downe For the scope there is of that homilie in amplifying the hainousnes of adulterie and the heauinesse of the punishment intending thereby that a latter sinne added to a former brings on iudgement though God doe not as he might punish alway with the soonest So as these wordes the world was not destroyed for manslaughter but for whoredome imply not for manslaughter onely as the alone and sole cause of that vniuersall deludge vpon the earth 3. It exhorteth homilie 2. of fast after Ahabs example to turne vnfainedly to God Had the homilie intended what the instance affirmeth they who penned it did looke to the mercie of God which followed vpon Ahabs external humiliatioÌ„ and
vnfainedly we acknowledge our wickednesse and imperfection If this were in our Communion booke we doubt we should be thought to exclude faith charitie purpose of amendment of life and wholesome instruction concerning that holy mysterie and Sacrament 2. Disgracefull to the Kings Maiestie In his title and in his Authoritie In his title No part of the stile mentioned but Quéene Elizabeth in their Communion booke And no other ceremonie nor order being to be vsed as they craue in their bill exhibited inforceth that no man must vse any other forme at all in his prayer Part. 1. pag. â—8 but onely the bare name of King Iames without mentioning all the other parts of his iust title accordingly as in our Uniuersities is required and in other godly faithfull prayers is duely administred In his Authoritie For speaking in that booke of the ciuill Magistrate they attribute not any direction or gouernment for Ecclesiasticall either orders or persons but onely reformation at the first planing 2. In their Rubrick before Baptism Authoritie is giuen the Minister by consent of the Presbyterie to appoint a publike méeting L A. Nullo C. de ferâ—ss which we call a holy day which hath béene a prerogatiue which Kings and Emper ors alway had 3. Vntruths As when they call it publishing the contract For asking the hanes is too olde and may perhaps be accused of superstition yea what if the parties be not contracted nor minde to be till solemnization as it often falleth out by consent of both parties shall the Minister neuerthelesse peremptorily affirme that they haue contracted matrimonie Againe in distribution of the bread they say of the people who shall distribute and deuide it among themselues that all may communicate This ceremonie it séemeth they vrge of necessitie For they say who shall yet no such thing to be gathered out of Scripture but the contrarie when it is said He brake it and gaue it not that they did breake and giue it one vnto another As also appeareth by the Rituall of the Jewes their Calmud and their very custome at this day For the Maister of the family in the feast of sweete bread which is celebrated after the Paschall Lamb is eaten doth take a péece of sweete bread and giuing thanks per concepta verba there set downe doth dip it in the sauce prouided to eate the sower herbs So aliger de emendat temp lib. 6. which he doth eate and then breake so many péeces as there be persons sitting there and giueth to euery one a piece to be eaten saying This is the bread of tribulation which our Fathers did eate in Egypt c. Many other such points we might note which if they were in our Communion booke should beare reproofe But goe we on a little farder Misapplying Scripture as that in the Commaundement Six daies shalt thou labour Therefore no holy day to come together in publike but only on the Sabboth And yet herein seemeth a contradiction Contradiction because with consent of the presbitery as may be seene afore that Minister may appoint a publike solemn meeting c. Misinterpreting For they translate that in Genes It is not good for man to be alone thus It is not good for man to liue alone implying it sinne to liue vnmaried This license they take for translating not induring any the smallest libertie vnto others to doe the like As where hauing spoken onely of the persons the Father and the Sonne they conclude Leauing out To whom be all praise In our Communion booke such words would haue borne exception for leauing out the holy Ghost As in the Action of the Lords Supper Take eate This bread is the body of Christ Putting in Had it beene in our Communion booke we should haue beene challenged for adding these words This bread more then is in the Euangelists or in the Apostle Saint Paul In all which alleadged beside many else we might adde hereunto as men vse to beat a cur-dogge in presence of a Lyon that the beast for all his greatnesse of stomacke may the rather be tamed so haue we thought good at this time in mentioning these doubts disgraces contradictions misapplications c. to bring downe their curst hart who wilfully misconstrue what they otherwise know was and is the right godly meaning of our Church that they who are so ready to finde fault may themselues see their owne writings are not free from their owne intended exceptions And not to multiply farder instances for that would be infinite Generally in all their booke this may be worth our obseruation that albeit themselues cannot deny but many points are singularly set downe in our leiturgie yet their spite is such vnto it and themselues so wedded vnto innouation and selfe loue that excepting the exhortation before the Communion they haue not transserd any thing from thence into their booke Conclusion By this time we hope it sufficiently appeareth what defence our Church maketh notwithstanding oppositions intended against it How farre forth it preualleth we know not but that graue religious aduertisement which Saint Ierom giueth shall be our conclusion for this present Quaeso lector ve recorderâ—â—tribis nalis Dommi de iudicio tuo te intelligaâ— iudicandum not mâ—hi nee aduer sario faueas sed causaÌ„ iudices Hieron aduerserro Ioh. Hierâ—sol We pray thee good Reader as thou art vpon a closing point vnderstand what our defence is remember the tribunal of the Lord how we must all come before the iudgement seate of God Doe not thou fauour one or other more then truth but truth more then all For what will it aduantage a man to winne the whole world loose his owne seule or what can he giue to redeeme it Preiudice not thy vnderstanding determine this For this is the substance of all If all things here obiected be contrary to the word of God as some make shew for in steede of our yea write nay and for our nay write yea Then indge whether such a course be not the ouerthrow of thy faith a peruerting of thy â—â—â—gement and the hazard of thy soules saluation God forbid it should so be and we pray the Lord thy selfe that thou apply thy hart to wisedome least thou be deceiued And deceiued thou art if thou so thinke or write But let thy censure be as God shall direct thy hart in iudgement feare it is if thou continue obstinate in mercie know it is if thou incline to this counsell giuen And that thou so doe the Lord graunt thée his spirit of wisedome and humilitie that as Saint Iames speakes thou receaue our exhortation in méekenesse of wisedome More expect not at our hands For we cannot possiblie wish thée more but grace in this life and glorie in the life to come Our pen may be tired and our wish at an end but no end we wish of thy good For the good we wish is thy endlesse saluation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
such as are voluntarie professors of the faith but yet so to be esteemed because for Christ that is Christ was among them sought to be slaine Thirdly the scripture it selfe thus farre confirmeth the point in that the Prophet Ieremie is alleadged cap. 31. Rahel weeping for hir children Shaddowing thereby the Church of God mourning as a desolate widdow for those that she bare vnto God For so the verse following doth minister comfort Thus saith the Lord. Refraine thy voice from weeping and thine eyes from teares for thy worke shall be rewarded saith the Lord. As for that our Church calleth them Martyrs which seemeth to be some mens grieuance because Herods sonne was then slaine is no deniall of the name of Martyrs to the others the children of the faithfull in Bethlehem For if any were it was sufficient Voluntate actu vt S. Stephan voluntate non actu Iohannes Actu nō voluntate vt in nocentes Bernar serm de Inno Cutus vice suppleuit quod deerat voluntatis Ibid. and that some were the allegations before proue sufficiently So needlesse are some mens peremptories they send foorth to wound this truth like Herod his executioners to kill those little ones that so he might be sure to put Christ to death To conclude this point That difference of Martyrs our Church alloweth of Some are Martyrs in will and act that is both suffer and are willing to it so Saint Stephen was some in will ready co dye though happily they dye not so Iohn the Euangelist Some in act not in will that is they can but suffer and doe though they haue no will nor vnderstanding to know what they doe so did these infants in whom what was wanting to their will Christ gratiously supplied 2. It affirmeth that Faith and Repentance are required of infants that are to be Baptized And that they performe the same by their Suerties Two branches in this exception In paruulis qui baptizantur sunt qui negāt omnem actionē et operationem spiritus sancti Chem. de bapt Hic dico quod omnes dicunt aliena fide eorū qui offerūs eos paruulis succurri c. Luther de captiv Babylon Sicut verbum Dei potens est dum sonat etiā impis cor immutare quod non minus est surdum incapax quam vllus paruulus Ibid. The first of these against such as thinke God worketh not at all by his holy spirit in children baptized The Catechisme not meaning that they haue au actuall faith namely a féeling that they doe then beléeue for so they doe not that they liue yet they doe liue But they beléeue that is they haue the spirit of faith and repentance As for the second branch namely that they performe faith and repentance by their sureties is to be vnderstood of that present profession and promise then made whereby the God-children are bound as effectually in baptisme as if themselues were then presently able and did actually beléeue Luther disputing of this point Here I say as all else doe that children are succoured by the faith of others that offer them to Baptisme c. Againe afterwards As the word of God is mightie when it soundeth able to change euen the hart of a wicked man which is no lesse deafe and vncapable then any childe so by the prayer of the Church offring the childe in baptisme the little one is clenfed changed and renued by faith infused into it But for answere to the doubts herein looke the first part cap. 30. pag. 173. c. 3. That children Baptised haue all things necessarie vnto saluation and that they are vndoubtedly saued No more vntruth then that of the Homilie That infants being baptized and dying in their infancie are by his sacrifice washed from their sinnes brought to Gods fauour and made his children Homil. saluation of makind Perkins on the Creed pag 25. and inheritors of his kingdome of heauen homily of the saluation of mankind only by Christ c. No more vntruth then that which Master Perkins writeth That infants dying in their infancie and therefore wanting actuall faith which none can haue without knowledge of Gods will are no doubt saued by some other speciall working of the spirit vnknowne to vs. But an argument to prooue this Rubricke true may be thus briefly framed To whom the promise is made Act. 2.39 how God will be their God they are vndoubtedly saued But to our children baptised the promise is made Therefore our children baptised are vndoubtedly saued But hereof sée at large part 1. cap. 25. pag. 165. 166. 4. Vntruth That we haue a sure and certaine hope of euery one to be buried that he shall rise againe to euerlasting life We are not required by the booke of common praier to haue a sure and certaine hope of euery one to be buried because not of euery notorious impenitent malefactor cut off by law or a murtherer of himselse or dying excommunicate all which are buried but of euery one liuing dying in the fellowship of Christ his Church professing the same faith pertaking the same Sacraments of whom we hope the best but no farder nor otherwise then thorough Iesus Christ for in the buriall we professe that to be the bond of our hope If any minister be sure to the contrarie discretion may be vsed which we hold safest when it is with direction from the Bishop as in such cases of doubt the Booke well prescribeth Sée more part 2. cap. 1. 5. Vntruth That nothing is ordained by it to be reade in Gods seruice but the very pure word of God the holy Scriptures or that which is vndoubtedly grounded vpon the same No vntruth Because there are left out as the preface of the Booke sheweth many things whereof some be vntrue some vaine and superstitious in consideration whereof this sentence prefixed there followeth Nothing is ordained to be reade but c. And for any instance is giuen to the contrarie it is but their idle surmise 6. That in the course of reading appointed so much as possibly may be the reading of the holy Scripture is so set forth that all things shall be done in order without breaking of one peece from another It is no breaking of one peece from another to read chapter after Chapter as time shall serue the Minister or Church doth see good that so the whole Bible or the greatest part thereof may be read ouer once in the yeare But the preface calleth that breaking one peece from another when vncertaine stories legends Responds verses vaine repetitions commemorations and smodales come betweene so that commonly in the beginning of a booke to be read three or foure chapters were read and no more at all And therefore no vntruth in those words prefixed but in them that doe purposely misconstrue Ratio quarta That it containeth in it doubtfull matters 1. Doubt 1. It affirmeth that there are Archangels and that Michaell is
adinonish Signa quideÌ„ suÌ„ signa non res Quantum valant ad mor 〈◊〉 dum ac etiam mouendum ani mot ibid. Nibil Antichri stianitatis illarum vestium vsu esse renouae tum 2. magistratibus obeds endum c. Buc. CraÌ„mero Licere ritibus pie vti quibus alii impre abusi sunt Ibid. Suspictonem su isse visandam nos irreligsosa-leuitate malitta commo tos coscuncta c. Id. Quod aliquid significet alicutus admoniat yea and to mooue the minde God vouchsafing the increase he will marualle that shall obserue it Now because those aduertisements which the learued giue in this case are necessarie for people Minister they both must be intreated to accept them as worthy their best obseruation The people thus 1. That no Antichristianitie is renued by the vse of these garments 2. That Magistrates are to be obeyed 3. That the peace of the Church must not by them be disturbed 4. That euery creature is good 5. That those rites may be vsed in a godly sort which other haue impiously abused 6. That our high Court of Parliament had no purpose to nourish nor doth nourish superstition 7. That such garments were in vse before Poperie 8. That we are bound to cleare our selues of that odious imputation namely That of an irreligious lightnesse and malice we reiect all things yea euen such as haue a good vse 9. That by such attire good thoughts are iustly occasioned for heauenly matters 10. In as much as Ministers must weare one garment or other they should weare that rather which signifieth somewhat and to such ende may well admonish them As a people must be thus instructed so the Ministers must also doe this First not contemne these arguments nor preach against them Secondly they must commute and change the Popish abuse into a Christian vse to the glory of God and the honor of that power which vnder God in this case may and doth royally command Thirdly they must shew by their practise that to the holy and â—ure all thinges are pure 4. That neither Deuils nor any else can so staine or pollute any creature of God but that good men may well vse it to Gods glotie Ad gloriâ Dei etiam ad vsum significationis Iaem Artificium Satane vt peccata faciamus qua non sunt qua sunt peccata reuera in nobis minâ—s obsernemus Id. yea and that for signification Lastly both Minister and people must remember this That Satan by his artificiall sleights causeth men to purrle themselues in making those which are no sinnes to be grienous and others the whilest which are sinnes in deede to escape vnespied But hoping this caneat as also the other answere may giue much contentment Procéede we to the rest 5. Because we Subscribe to the reading of we cannot tell what videlicet All Homilies that hereafter shall be set foorth by common authoritis others make their complaint thus Because we subscribe as it were vnto a blancke wherein afterward may be written whatsoeuer shall be pleasing vnto the vrgers of subscription The Homilie after the third part of the sermon against Contention deliuereth these words Hereafter shall follow Sermons of fasting praying almes deeds c. naming a many more and then closeth thus with many other marters as well fruitfull as necessarie to the edifying of Christian people the increase of godly liuing Hereunto the second tome of Homilies hauing reference intitleth the beginning thus Of such matters as were promised and intitled in the former part of Homilies And the Booke of Articles that we may know what it is both not onely name the particulars seuerally in distinct order but she weth also the quotient of them iust 21. and no more whereunto Subscription is required and no otherwise But graunt that more Homilies either are alreadie or shall be hereafter set out yet the vrgers of Subscription can neither make new Articles of Religion nor doth the law intend that they can For it lyeth not in the power of any Bishop within his Diocesie as of himselfe without warrant of a more plenarie and full authoritie to publish or set foorth any Sermon or Homilies to be inioyned any his ministers for publike vse in our Church but with correspondence to the doctrine alreadie agreed vpon profitable to edification and proportionable to the analogie of faith And of a truth who in his right minde would once imagine that those godly men who permed that clause being as they were speciall instruments of Gods glorie and enemies to superstition meant euer to make way by such a Rubricke to bring in whatsoeuer some one man at his pleasure would deuise Whereas it did onely prouide for a time and at that time to giue men contentment who happily at the first setting out of those other homilies did looke for more but because they could not then be all vpon the suddaine their expectation was intreated on to a farder time Notwithstanding the equitie of this knowne truth see we pray thee good Reader but be waile what thou seest how vncharitablie some indgements are imployed 6. Because the Collectes Epistles and Gospels on the first Sunday in lent sauour of superstition by making them Religious fasts in regard of the time in which they are appointed As much sauour of superstition in the vse of Collect Epistle and Gospell as there is store of great loue toward vs in them who make this accusation An euill minde distasts all things be they neuer so good or commendadle If Scripture sauour of superstition because of Religious fasts at that time what are many of these mens Sermons Scripture and prayers which are commonly in vse at such times in Lent when they call their meetings at a market towne by the name of a fast though before and after Sermon they haue well fed and few of them abstaine from any thing more then what they cannot haue to eate But for feare that superstition may surprise vs at vnawares they that thus complaine would they did shew vs why that Collect Epistle and Gospell on the first Sunday in Lent are called in the plurall number Collects Epistles and Gospels when there is but one of each or may they be intreated to giue a reason why they thinke that Collect Epistle and Gospell read on the first Sunday in Lent sauoureth of superstition more then that of the first Wednesday in Lent or let them informe vs what smacke of superstition is in the 2. Corinth 6. from the first verse to the tenth and Saint Mathew 4. from the first to the 11. both being scriptures appointed for that first sunday more then is in â—oel 2. from the 12. to the 17. and Mathew 6. from the 16 to the 21. If it bee said as here is pretended that they sauour of superstition be makeing them religious fasts in regard of the time by that reason they may condemne all the scriptures as sauouring of superstition which
bondage Wee are wisely to consider the drift of a place where or when a sentence is cited or left out and accordingly wee must tudge Math. 19.17 Wilâ—on our Sausour teacheth the young man the commaundements he pauseth on the ducles of the second table not mentioning the first so the Apostle Rom. 13. Rom. 13.9 not corrupting or disgracing the scriptures thereby but teaching vs by their example to stay vpon that which we hold most needfull and omit some other as not so pertinent at that tyme. The like is done in this place here alledged I brought thee out of the land of Egypt c. They are the wordes onely of a preface not of the commaundement and their purpose is that penned that part of the communion Booke to propose vnto the people not the whole chapter of Exodus but onely somuch as are the particular commaundements And therefore intending that principally as also to helpe young memories are to be thought faâ—re from doing ought which may argue a corrupt translation or anie way bee disgracefull to the scriptures 5. In the epistle on the fifth sunday after the Epiphanie these wordes are left out Holie and beloued Colloss 3.12 others call the leauing out of these wordes A gelding of the Scriptures This dealing with our communion book is no better theÌ„ that of the Cardinal Doctor Eureux with the Lord Plessis Iuciting places out of the auncient fathers the Lord Plessie desirous to be liuer that wherefore he quotes the authoritie sometimes leaues out halfe a sentence more or lesse not that he would corrupt the sense which he then avoucheth it for nor but that there may be vse of it in due place but at that time for that purpose somuch no more was then needfull The like may be said for the last this particular here alledged For neither the whole 20. cap. of Exod. nor the third to the Colloss are appointed to be read quite out but onely somuch by derectioÌ„ as the maÌ„ner is In the first the author God spake these words then the coÌ„mandements which because the Church speciallie intended therefore omitteth that other And so it may bee saide for this appellation holie and beloued which more significantlie are in other places of scripture expressed and the wordes here vsed As the elect of God the translator held inough to intreate them by All which the minister may do because his principall aime is videlicet to exhorte to put on tender mercic and forgiuing one another and so sparing those communia as Erasmus calleth them driues vnto points which are more necessarie for the Church of God to learne Beside it is not vnknowne that diuerse translations follow diuerse copies whence ariseth diuersitie or some such small difference But to bee short whither read or not reade no corruption either way For the worde elect necessarilie implyeth the other because if elect then holie and beloued And therefor no meaning was there to geld the scriptures though some please so to speake intermes neither fitting the dignitie of their persons who write thus nor the maiestie of the sacred argument whereof they intreat nor the truth of the cause which they vndertake to defend For the vigor and strength of the Apostles currant is not in the titles which come in by the way but wholie in the maine exhortation which he earnestlie presseth The holie scriptures are disgraced by putting to of wordes So they bee indeede if such wordes as the analogie of faith and of the place will not beare Otherwise many translations Chaldee Syriack Arabick haue their commendations and it is but their due as might bee seene by many allegations but that we feare to be troublesome It falleth out very often that supply must be had when the originall can beare the want but the translation will not But doe wee a while ex amin the particulars 1. Three whole verses are put in Psalme 14. Our Church doth so reade the 14. Psalme with those additions because so alledged by Saint Paul and placed together in the third to the Romans Read more Part 1. cap. 9. Pag 95. 2. A whole verse in the end of Psal 15. There is no such thing 3. This word O added corupteth the text by applying that to Iacob as spoken of him which belongeth to God Psal 24.6 The Hebrew is word for word thus verbatim and no other This is the generation of them that seeke him of them that séeke thy face Iacob Where the figure Apostrophe makes this O be put in because the speech turneth from the third person to the second But whether this O be exprefied or omitted the true sense is nothing hindred and the translation answerable to the Hebrew is thy face Iacob which some fill vp for more plainenesse with these particles O Iacob or in Iacob or this is Iacob Musculus Geneua Tremel or the generation Iacob all expletiuely making vp the sentence with some one word or other wherein because he that aduentureth least may be thought to doe best being vpon an aduenture to adde any thing for explication the translators taking neither fiue sillables Generation nor a sillable In but as little as they could euen a letter since euery one put in somewhat they attempted this little without danger at all So then the Interpreters of this verse vnderstand by Iacob either his God or his children after the promisse For his God and so it is rendred thus This is the generation of them that seeke him of them that seeke thy face Iacob that is the God of Iacob For his generation after him taking the word Iacob nominatiuely vocatiuely or epiphonematically Nominatiuely by way of explication This is the generation of them c. this is Iacob vocatiuely by appellation calling to Iacob or epiphonematically by way of a shout or cry with an acclamatorie demonstration O This is Iacob the generation of them that seeke him of them that seeke thy face Now though the first and last of these intend the same sense yet our translators in this ambiguitie thought it safest not to venture too much and therefore put in with the least as we may obserue in this comparison which so little as it is stands sufficient to preserue the truth of this interpretation and in nothing deserueth to be challenged but they rather that doe thus complaine But should we graunt that spoken of Iacob which belongeth vnto God EuaÌ„gelicta ausus est Propheta verba ad Deâ— transferre personam Hâ—eron ad Pammach yet no corruption is it of the Text For it is vsuall to put one person for another and to apply that to God which was first intended of some other as lerom noteth those words Zachar. 13.7 Smite the sheaperd which words of the Prophet the Euangelist is bold to translate to the person of God And shall we call this a corruption 4. And said Damoisell arise Math. 9.25 Here is a corrupt translation of Scriptures by putting to these
words These words are read the 24. Sunday after Trinitie But frée from corruption vnlesse the harmonie of the Gospell be charged herewith for it saith asmuch vnlesse also the scriptures in S. Luke c. 8.54 and S. Marke in Syriack Talitha Cumi cap. 5.41 for relating the same historie he found guiltie of this sinne yea vnlesse also they that vrge these things against the testimonie of S. Marke and S. Luke be able to tell vs vpon their credit that not onely now no auncient Gréeke and Latin copies haue it but also heretofore none euer had it which we assure our selues they will neuer dare For it séemeth the Latine followeth some auncient copies that had it though peraduenture since these copies are now perished But leauing probabilities what false doctrine is it to reade for Gospell what S. Luke and Saint Marke haue in supply of the historie mentioned in S. Mathew 5. With wisedome Ierem. 23.5 These words are reade the 25. Sunday after Trinitie propheâ—ying of Christ He shall â—aigne or beare rule and shall prosper with wisedome This with wisedome is neither too much for Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vtrunque significat Caluin Prudenter vel prosperè aget Ibid as if it were more then true to say so of the Messias nor is it more then the word signifieth For Shacal in this place signifieth both and therefore Master Caluin expresseth both in his Text wisely and prosperouslie he shall doe 6. Thou wouldest take heede Luke 19.42 All writes note this spéech of our Sauiour ouer Ierusalem to be abrupt and very passionate as offering some what to be vnderstood Which he doth not expresse which Euthimius supplyeth thus thou wouldst not perish Austin Non perires Euthym. Forsit an permâ—neres Aug. epist 79. Hieron The ophil O quam fesix esses Pâ—scas r. Fleres alas apud ErasamuÌ„ peraduenture thou shouldst yet continue Hierom and Theophilact I could haue wisht thou hadst knowne Piscator O thou hadst beene happy others as Erasmus obserueth Thou wouldst haue wept or as in the Communion booke thou wouldst take heede which also is the exposition of the auncient 0695 0 Curares thou wouldst haue seene to it And are all these supplies corruptions What then shall we iudge of most mens labours in this kinde who in translating are forced to make supply with words not found expresly in the letter of the originall but yet are couched in the grace of a passionate tune and sought out by that spirit whereby they were first conceiued wherein for so much as we no otherwise iudge of this place here thus translated it is but a sorie amends some make those translators who euer they were to call the helps they aford vs by no more gracious a name then plaine Corruptions 7. It is I feare not Luke 24.36 These words are read on Twesday in Easter weeke and were such as our Sauiour vsed after his resurrection â—isdem verbis eoâ— alloquutus est post resurre ctionem Marle in Math. 14.27 Apparet huc transcriptum ex Euangelio Iohannis Erasmus in in Luc. 24. for so it is noted in Marlorat vpon Math. 14. With which no more reason haue any to be effended for being vsed in this place of Luke 24 then with that in verse 38. why are yee troubled which if we goe by thinking Erasmus saith is taken out the Gospell of Saint Iohn and put here Our blessed Samour said the one as much as the other and by Erasmus his iudgement Saint Luke hath one asmuch as the other Both belike corruptions But to what ende is this captious quarrelling at wordes since we cannot deny but this forme of speech was very much in vse with Christ And the Syriack and Latin beside the auncient Fathers Saint Ambrose and others doe read these words It is I feare not Luk. 24.36 8. Be sober 2. Timoth. 4.5 Words put in which other Bibles peraduenture haue not But yet no offence to be taken hereat 1. Considering this may come from diuerse copies some hauing the words some omitting them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. As also from the word here Nephe which in Scripture sometimes is interpreted he sober somtimes watch 3. Neither is it misbesceming the Apostle Paul to teach nor his scholler Timothie to learne so much And therefore all this remembred might intreat of vs a more fauourable construction then to staine the ceedit of this and those other places with the reproch of Corruption By peruerting the meaning of the holy Ghost Grieuous if true but odious because false Saint Peter noteth them for vnlearned and vnstable that peruert Scripture and they doe it saith he to their owne destruction 2. Pet. â— 16 Surely vnlearned and vnstable our translators were not but setled in the truth of great knowledge in the toongs men reuerend in their times wheÌ„ they implored those fruitfull paines to publish the scriptures nor shall the malice or Satan now preuaile to their disgrace as it seemeth this bitter inuectiue doth forciblie intend But draw we to the instances 1. Because of mens works done against the words of my lips c. for Concerning the works of men by the words of thy lips Psal 17.4 The difference is twofold Solens Hebrai causarum omne genus interdum exprimere praefixa litera 1. Against the words c. insteed of By the words 2. Of my lips c. For thy lips Of the first this we are to know that the letter in seruice here is (2) Beza 〈◊〉 Luc. â— 1 which the Hebrewes manner is to imploy in the front of a word to expresse all sorts of causes And the learned in that toong well know that it sometimes doth signifie against as Exod. 14. he shall fight for you against the Egyptians the Hebrew is this letter in the Egyptians Exod. 14 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometimes it signifieth by as here some render it And whether way in a diuerse relation to the person no dangerous interpretation In the first person of Dauid so it hath coherence with the third verse In the person of God so it hath coherence with the words following Now in other traÌ„slations besides our English take the Arabick the Siriack the Chaldee the Greeke and ye may note the like difference yet not any of them for ought we obserue is charged to peruert the meaning of the holy Ghost As for the exception taken at the Communion Booke which translateth in the first person my lippes what others reade in the second person thy lips the reason may be thus First because the translators read * not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else tooke the termination to be Paragogicum Secondly Because the two xerses both this where these words are and that going before deliuer the rest in the first person for a little afore in the third verse the Prophet spake in his owne person I am vtterly purposed that my mouth should not offend as also in this
by them that take offence this we will say for farder satisfaction Be it that our church intend not Lowlinesse and humilitie in this place for the vertue which the Grecians call modestie but abiectnesse or basenesse of condition according to that which is sung in the Psalmes so base estate of his handmaide why may not we suffer the worde lowlinesse stand and distinguish it as Chitâ—eus doth humilitie rather then vpon so small cause to wound the credit of the translation and our reuerend aged translators 13. Should be cast away c. for should be reproued 2 Cor. 9.27 Head on septuages sunday In deed the lesser bibles so so translate as these â—orrectors of the coÌ„munion book giue direction But what reason that they herein should bee a squire for this then this for their translation Or what is it contrarie to the meaning of the holie Ghost if we kéep it as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.28 2. Cor. 13.5.6.7 2. Tim. 3.8 Titus 1.16 Ipse reprobui fiam Piscator Ne Deum pece tris suis ossenderet at que it a causam damnaÌ„ di sui praeberet Ibid. Suro wee are worde there in question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beareth so Rom. 1. hee gaue them â—ppe into a reprobate mindâ— 0779 0 2. Cor. 13. cap. 6.7 except yee bee reprobates wee are noâ— reprobates wee bee as reprobates Reprobates 2. Timothie 3.8 concerning the faith Titus r. ' to euery good work reprobate In all which places â—â—te render it no other then the lesser Bibles doe nor then it selfe signifieth so as they should rather keepe then change this translation Piscator writing vpon this place giueth it least I bee a reprobate and in his notes thus what then did hee feare least hee should bee damned No but this bee feared least by his sinnes hee should offend God and so bee condemned Thus farre Piscator with vs and for vs 14. Agar in Arabia bordreth against Ierusalem Gâ—lat 4.25 c. for answereth vnto Ierusalem that now is Read for part of the epistle the 4. Sunday in Lent Looke before part 1. cap. 8. pag 94.95 15. Christ was found in apparrel like a man c. for In shape like a man Philippians 2.7 These wordes are reade for the epistle on the sunday next before Easter All this while obserue wee that no other is brought to check our communion book but the lesser bibles which must it selfe be content to be iudged as well as the translation here challenged The Apostle had a little before vsed both these words Shape and likenesse and therefore the text varying the traslator thought good also to varie Now wee would for out better instruction gladlie learne what peruerting of the meaning of the holie Ghost this is to say Christ was found in apparrel like a man The fathers compare his manhood to a garment Ignatius saieth of Christ that hee was clothed with a bodie subiect to affections as weare Cyprian hath the like phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. ad Tral epist 2. Carnem induitur Cyprian de idolo vanit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deitatis Athan serm â—on Arris an Cum induit hominem Ambros Athanasius calleth the body which Christ did take vnto him a cloke such as a maÌ„ casts about him of the godhead Ambrose hath thus when he put on man he did not change the substance the reason why they so speake 1. because apparell neither ads to nor detracts from the body so neither is ought added to or detracted from the godhead 2. as apparel hath honour for the body so the manhood of Christ for the godhead 3. as a man is known by apparel so the godhead by the humanity 4. as that garmeÌ„t changeth for that body so the humanity not the godhead Vnto which allusion of the fathers the authors of this present translation might respect For they were learned did much eye what language was in vse afore their time that if safely they might retaine it they would as it seemeth here they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 7.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the word habit which in latin interpreteth the greek word sigufieth an habit or attire or kind of raiment 2 when it is said that fashioÌ„ or figure of this world passeth away Psal 102.26 what is it but an attire or garment which weareth euery day for so the prophet calieth it Psalme 102. and the author to the Hebrewes cap. 1.12 as a vesture shalt thou change them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1.12 Thridlie shape likenesse c. were words vsed immediatlie before and therefore this word comming next to remembrance vpon these considerations was accepted of without preiudice to the meaning of the holie Ghost for Christ his humanity was a garment and his aparell a garment and in them both he truly man 4. Though the word be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly is apparell Q. 83. q. 73. Author sub Ceril in Ioh. lib. â—1 Haimo c. Indumentum or a garment Yet saint Austine and the author vpoÌ„ saint John vnder Cyrils name Haimo Aquinas some of our owne writers by habit vnderstand apparell Which to say of Christ is no vntruth for hee wore apparell like a man as his vnseamed coat sheweth and where the word habit signifieth manie waies S. Austin aforenamed rendereth it apparrell as our Communion booke both By which name wee are to vnderstand that the word is not changed by taking the manhod Quo nomine â—portet intelligi non mutatum esse verbum susceptione hominis sicuti nec menbra veste induta mutantur Aug. Q. 83 Q. 73. Humana fragilitass assuÌ„ptor Illa susceptio no more theÌ„ the parts of our body by the raiment which wee put on And a little after So far forth as mens words may befitted for ineffable thinges least God the taker of mans frailtie bee thought changed it was chosen that this susception or taking should be called in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in latine habit Lastlie supposing none of all these answers might bee made let men presse what they will to their vttermost this testimonie of theirs fitteth not for that purpose wherefore it is produced namelie a peruerting of the meaning of the holy Ghost 16. The high priest entred the holy place with strong bloud c. for other bloud which is not his own Heb. 9.25 Read on wednesday before Easter At the first view of this quotation halfe an eye might see it was an escape in the print strong put for strange Wherfore recourse made to the late communion book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and finding it strange blood and not strong as the accusation pretendeth wee examined the former impressioÌ„s in the daies of our late renowned soueraign in neither greater nor lesse so manie as we light vpon can wee find any such thing as strong put for straÌ„ge Now that the word signifieth strange though wee
might appeale to the greek dictionaries for proofe hereof yet wee will keepe vs within the limits of scripture and take one place in stead of manie In the seuenth of the Acts it is said Abraham his féet should be soâ—ourners in a strange land Being therefore no error in the print 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 7.6 nor in the signification of the word this exception here taken may returne backe with a shame inough to the other who hath inforced it to appeare 17. When the long suffering of God was looked for c. for the long suffering of God waited 1. Pet. 3.20 This we read for part of the Epistle on Easter euen Reasons why we should so continue the reading and not vary 1. The verbe is put intransitiuely without an accusatiue case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 3.20 mâ— dia vocis Exemp ConstaÌ„ 2. The word is actiue and passiue did expect or was expected 3. Other latin copies as that of Constance and that of Erasmus translate it passiuely as our Communion booke hath it and we trust they knew the force of so much Gréeke as this verbe 4. They that translate actiuely did expect must make a supply of some thing else and tell vs what it did waite or expect or looke for 5. Grant it actiuely translated did waite or make an abode what aduantage is herein more theÌ„ in the other or how is the meaning of the holy Ghost furdered in this and peruerted in the other of the Communion booke For to this purpose it is alleadged but to this purpose can prooue nothing Because it misapplieth many matters to the countenancing of errors and doubtfull matters 1. To those children whom Herod caused to be murdred whom the Collect there calleth Gods witnesses Reuel 14.1 That which Scripture proposeth in common to all Saints and so intendeth may he vnderstood with some allusion to others and at other times In triumph for the coronation of our gratious King that Psalme or the like which concernes Dauid Salomon his or their times and God his speciall mercies vpon them our Church and the Diuines thereof by application draw homeward to personall vse sitting their owne thoughts and their auditors to the same day The like may be thought in defence of our practise for reading the 14. of Reuelation which because we finde it commeth nearest in respect of some allusion though it were not the maine scope perhaps of the Euangelist we vse as this day to read it publikely in solemnizing the memorie of those harmelesse innocents For diuerse points in those fewe verses read at that time sort with those children 1. Virgins for so little ones as those may be called being two yeare olde and vnder though we deny not more is meant in that name Virgins 2. In their mouth was found no guile 3. They are called first fruits vnto God and the lamb because immediatly vpon the daies of our Sauiours birth these poore infants were first put to death 4. Origen or one in his name among his workes a very auncient writer calleth them the first fruites of the Martyrs Primitiae martyrum Origen homil 3. in diuersâ—s To conclude if it may not be allowed to read such Chapters in way of some correspondence though not altogether in the exactest manner this course must be condemned not in our Church alone but in others also who in times of famine pestilence triumphes funerals and the like haue not a Scripture expresly for euery occasion but come as neare as they can As for example in that memorable publike thankesgiuing vnto God throughout all our Churches for his mercifull discouery of the odious and execrable treason intended the fift of Nouember Prayers and thankesgiuing for the happie deliuerance of his maiestie c. Nouemb. 5. in 1605. against the Kings highnesse our dread soueraigne as also his dearely beloued both his other selfe the Queenes most excellent maiestie and those louely branches of his royall body the yoong Prince and the rest of that regall issue with the Lords of his Maiesties most honorable Councell and the choisest of our estate Ecclesiasticall and Politicall what other Psalmes haue we read by way of application but the Psalme 35.68.69 for Chapter 1. Sam. 22. and part of Saint Mathew 27. for Epistle Romames 13.1.2 and Gospell Actes 23 And our trust is that none will be offended who haue cause to thanke God as deepely as our selues for so they haue that by Gods direction we make choice of such Scriptures as may be thought fittest for that holy businesse As for the clause annexed that our Collect calleth those innocents Gods Martyrs Looke afore in this appendix 2. The time that Christ c. For the time that Christ abode in the graue 1. Pet. 3.17 What our hot burning reprehenders would say we cannot coniecture For their sentence is vnperfit as you see But this we doe the Reader to vnderstand that this Scripture is read for the Epistle on Easter euen And wherein or how misapplyed because read as that day we know not specially being as it is a day of memoriall of the Passion and sufferings of Christ who in that Chapter is set downe by the Apostle for an example of a holy patience and godly contentation 3. To Michaell at a created Angell Reuel 12.7 Looke the answere afore in the appendix We cannot Subscribe to the Booke of ordination as is required for those reasons First because it containeth in it some manifest vntruths For it affirmeth that it is euident vnto all men diligently reading holy Scriptures or auncient Authors that from the Apostles times there haue beene these orders of the Ministers in the Church that is Bishops Priests and Deacons They are set downe all thrée in the newe Testament and by consent of the ages following they haue beene from time to time distinguished orders of Ministers in the Church as we haue shewed afore and might farder inlarge by more ample testimonie It saith that God did inspire his holy Apostles to choose Saint Stephen to the order of the Deacon set downe in that booke and that Deacons then to be ordred are called to the like office and administration That God did inspire his holy Apostles to choose Saint Stephen Meminisse Diacons debent quâ—ntâ—m Apostolos id est Episcopos praepositos Dominus eligit Diaconos aeutem post ascensum domini Apostolisibi constitue runt episcopa â—ussus ecclesia ministros Cyprian lib. 3. epistola 9. to the order of Deacon set downe in that booke is a truth warranted by Scripture and afterwards by the Fathers as Saint Cyprian among the rest Deacons must remember that the Lord hath chosen Apostles that is Bishops and Prelates But the Apostles after the ascention of the Lord appointed Deacons Ministers of his Bishopricke Church And that they are called to the like office and administration may appeare in this because as they preached and baptised so likewise doe ours Secondly