would his souls finde comfort in the tabernades of the most high and because he cannot come abroade might hee receiue â—â—is letter missiue to him whither by hand or month of the minister so wee vnderstand the worde of God and the holie sacrament kissing each other and coupling themselues â—â—th in one aâ—â—all to cheare him pooze prisoner as he is no question then would they bee as seasonablie welcome as the raine vpon the me wâ—â—â— grasse and the shewers that water the earth It hath 〈◊〉 the case of many God his children Hiperius and others â—â—â—geâ—ously fallen â—â—ke vpon some heaue In vita Hipea rit and â—â—â—â—uous brunt they indured by tentations outward insâ—â—â—â—â— or both to desire comfort vpon comfort and all little inough as they thought and knowing what great thinges are spoken of the sacrament and how it hath ministred much ioy vnto them heretofore with earnest destres they haue crauâ—â—d the like helpes for their langaishing conscientâ— before they giue their last 〈◊〉 will is a decayed nature We that are at health 〈…〉 brought to the dozes of death may thinke it more then absolutely nâ—â—deth and happilie so it is because though a man hee depâ—â—â—ed of the sacrament yet he is not depâ— and of eternall 〈◊〉 But manie in their distresse thus pers waded yet 〈◊〉 the 〈◊〉 thereof 〈◊〉 they reckon and they reckon not a misse that thâ—â—â— last and may thereby be made vnto them the more comfortable Wherefore as Elisha said to Geâ—â—â—zie of the woman that did 〈◊〉 as he thought then needed Let hir 〈…〉 for hir 〈◊〉 is vexed with in hir and the Lord hath 〈◊〉 it 〈…〉 Let them alone good souled their spâ—â—ite in that â—â—guish is much troubled and panting like the hart that brayeth for the water brookes will not take comfort to arile purpose till it be had into the wine celler and drâ—nks his fill at the well spring of that spirituall consolation which is commited vnto the church Viaticum illis qui de hoc saculo recedunt Canon Arausican and is the soules heaâ—â—nlis viand while shee is yet a solo inner vpon the earth It is a doctrine of our church anouched in the Rubriciâ—e cited before that in case the minister can perswade hee doe his hest in deâ—ouâ— But say he neither doth 〈◊〉 can and the â—â—â—ke bodie well assured of the truth of our doctrine yet for all this coueteth to haue the â—â—gnes visiâ—â—â— aforded him for better imprinting in his memorie the death and passion of his and our 〈◊〉 it for unquestion but somewhat they adde and that somewhat is much comfort when they may be had what can our church doc lesse but so far yecide to the earnest and in deebe possibly his last request then made vpon speciall Nemo illud vel quarit vel accipit quodiam habet ergo in vsu â—ucharistia nec quaritur nec ac cipitur remissio peccatorum Andrad con Chemnit passim Anabap Illum pater proponit fide appre hendendum accipiendum ad remissâ—â—nem peccatorum in verbo in sacramontis Chemnit de in stitut sacram cana pag. 77. B In hac carnis noctra depranatione inter tam varias Diaboli insidias c. Ibid. Cum promissâ—e loquatur in genere an etiam ego qui credo habeam remiss onem peccatoruÌ„ an verè cer to firmiter cam â—abeam Ibid. and weightie occasions No than but instructed in the words acknowledgeth that hee which repents and beleeues the Gospell receiueth forgiâ—enesse of soute which as it is a true foundation so an ill frame is raised vpon it that therefore there is no neede of the sacrament For to what ende seeke we remission of sins when wee haue obtained it alreadie But such conclusions are in force with those who looke vpon the truth with popish spaâ—tacles or Anabaptises eyes Their wrong imagination springes from ignorance of the doctrine and sauing vse of this sacrament For Christ the mediator with his obedience and merits is the onely foundation of reconciliation with God and remission of our 〈◊〉 But God the father proposeth him to be apprehended by faith and to be receiued for forgiuenesse of sinne both in the worde and sacraments Now they are much deceiued that thinke our reconciliation with God and forgiuenesse of sinne are like colors laid in ayle away alike fresh the beauty neuer fading so as one had we haue no â—eâ—de to thinke 〈◊〉 more of it But the perpetuallaction of saith and dayâ—â—e exercise in this life is to apprehend Christ more and more firmly to abide and persener in him not that hee can be vtterlie and quite lost but because els the liue â—e feeling present comforts there by had may weaken and faâ—â—â— Nay there is not anie moment of time in this corrupt estate of ours what with the deuils snares the worlds suggestions and our own deceuable heartes But the more wée examin our selues the more we confesse this for a truth that we are to seeke imbrace apprehend the fauour of God a forgiuenesse of sin Beside that in tentations the minde is chiefly greeued in such a question as this VVheras the promisse speaks in generall termes how may it appeare to me who do beléeue whither I haue remissioÌ„ of sin or how may I assure my selfe certainly hereof To this end therefore God who is rich in mercie which he hath powred out in abâ—â—â—â—dance vpon theÌ„ that â—o beleâ—â—â—e beside the word Frater verbum instituit etians vsum sacramâ—â— tertum Ibid. Iustin martyr apol 2. versus sid ne Dionysi Alex and Pabia in epist. hath ordained the vse of the froâ—â—meded Shall we looks to the times auncient or present the equitie of this truth 〈◊〉 sooâ—â— shew it selfe The auncient christians reckoning the communion performed in publicke to be their act that were absent as theirs who were present did communicate 〈◊〉 〈◊〉 rist vnto the absent in token of their lone 〈◊〉 mutuall â—â—â—ship Such absent as were either necessarilith nâ—red 〈◊〉 ineuitable occasions or els were sore sicke drawing to their long home or otherwise standing excommunicate desired to make their peace with God and his church and so in token of bearâ—â—â— reâ—â—â—â—â—ation on all sides were made pertakers of the holiâ—â—misteries Supaâ—â—â—â—â— recaps poster vâ— rum nems all 's attender at Eâ— eb lib. c. 44. Moâ—â—â—â—â— as â—â—â—â—tanâ— vâ— mages mèst etian awls teasuppliâ—â—â—â— petierâ—â—e anâ—â— mitridebare ve spe boâ—â—â—â—◠〈◊〉 Ibid. 〈…〉 du nt exâ—â—â—por◠〈◊〉 giâ—â—â— gâ—â—la 〈◊〉 tuâ— vâ— fifoâ—â—◠〈…〉 rio vita 〈◊〉 â—oÌ„ defraudetur vâ— atico Concil Nicen. can 12. grac. 13. Quoties aliqua infirmitas superuenerit cor pus sanguis nem ille qui agrotat accipiat August sirm detempore though at home an their deathbed This witnesseth Iustin Martyr who was in the first age after the Apostles And in the second age aâ—ample may be taken from Dionys of Alexandria in his Epistle vnto Fabius
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
amisse either in respect of our selues bleaklie coldlie perfunctorily as if a north winde blew out of our mouthes or in respect of the end to abuse Gods gifts in pride lust and sensualitie turning the graces of God into wantonnesse like the serpents receit that changeth all into poyson Lastlie how often hath our ignorance beene more then all this And for all this shame we not with the Jewes to make a doubt Are we also blinde that speaking vnto God in prater take it offenâ—â—ue to confesse our vnworthines and our blindnesse Among many things we beg of God Inter alia qua petimus cum be nè petimus illud etiam esse debet vt petamus nobit non dari quod ignoranteâ— non benè petimus August tract 73 in Iâ—a han when we aske well this must be a clause necessarilie remembered to aske that those things may not be giuen which we in our ignorance did not well to pray for Now the conclusion answereable to the collect shal be that of the Apostle where setting forth the infinite power mercies of God he emptieth himselâ—e of words somuch the rather to disable man with whom he entreth comparison vnto him that is able to doe exceeding aboundantly aboue all that we aske or thinke according to the power that worketh in vs bee praise in the church through all generations for euer Amen Eph. 3.20.21 Thus far be the exceptions vnder one mans hand exhibited in one schedule or scroule yea all to in a second which were intended with their â—nswer in the first part but that we were disappointed by the Printer Yea but in the second schedule were there no other Wée answer as he doth in the Poet Qui demum 〈◊〉 lif solus Sauniâ— soruat dome wheÌ„ Thraso mustred his for ces what other do you meane Onely a scof or gird is remaining the last least worth Bare repeating whereof is answer sufficient Chap. 4 Last of all we desire to be resolued whither all the Rubricks are not so to be vnderstood expounded as they may agree not be contrary to the word of God of religion establisht by the law and the analogie of faith now profest in the Realme THe answer is short easie It was neuer the minde of any our famous princes either past Ostenâ—â—â—â—â—â—â—ris hunc taÌ„â—uÌ„ fata necvltra esse sinunt Aeneid lib 6. or preseÌ„t to insnare the consciences of their trusty and wel beloued subiects That religious Prince Edward who in the blooming or his age was translated into heaueÌ„ for in the prime of the Gospell restored he did shew and but shew himselfe establishing the booke of common prayer gaue way to noe such surmise of error and false doctrine as in this our vnthankefull generatioÌ„ is finistrely conceiued Nor did that gratious Ladie ourlate good Quéene Elizabeth Far was it from hir innocent vertuous soule or any manner of authoritie designed by her sacred appointment to admit anie the least sillable of doctrine contrarie to Gods word and true religion The like as we must acknowledge to the glorie of God doth manifest it seise in that royall care of our dread soueraigne wherein we may safely repose our selues knowing for our part his maiesty as he holdeth himselfe obliged both in conscience and wisdome Proclamation at VVestminster the 22. Fe. 1603. so hath and will vse all good meanes to keepe his subiects from being infected with superstitious opinions in master of religioÌ„ This special deuine care his learned orations generall proclamations finall determination at the last conference haue all solemnely witnessed to the world in redeeming the state of our church from all such scandals as were iniuriously brought vpon hir and vpon that truth which we doâ— maintaine Etsi non aliqua nocuisses mortuus esses Virg. Eclog. So as it is but a waspish doubt euen of purpose set in the last place to leaue a sling behinde in steede of a farewell Not but that a third and fourth paper obiect more as followeth to be considered Chap 5. Lord we beseech thee keep thy church that it may be free froÌ„ al aduersitys This is against the manifest word decre of God true faith Act 14 22. we must through many afflictions enter into the kingdom of God And 2. Timoth 3.12 all that will liue godly in christ Iesus shall suffer persecutions And Ioh 16.33 In the world ye shal haue tribulation God hath promised we shall not be swallowed vp with aduersitie but noe promise that we shal be free froÌ„ al. Ergo to pray for that wherof we haue no promise is against faith so sin Ergo not to be subscribed vnto THis collect we finde the church vseth on the 22. sunday after Trini Lord we beseech thee keepe thy houshold the church in continual godlinesse that through thy protection it may be free from all aduersities and deuoutly giuen to serue thee in good workes to the glory of thy name c. In which prayer the church supposeth not all immunity and freedome that noe aduersitie shall come neere hir Pro. 11.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 12.13 but knowing that it will she beggeth of God to be deliuered from it The righteous saieth Salomon is deliuered out of trouble but so that he may goe free For otherwise the church cannot bee ignorant nor is that afflictions wait vpon hir and compasse hir on euery side Who knoweth not that in our Letanie such a particular sute is remembred vnto God that in all time of our tribulation he will deliuer vs that in all our troubles and aduersities whensoeuer they oppresse vs 15. Sund. after Trinit 16. Sund. after Trinit 3. Sund. after Epiph. Septuages the second sun-in Lent 8. and 15 after Tipit those euils which the craft and subtlety of the diuil or man worketh against vs be brought to naught c. She confesseth hir frailty the with out the Lord she cannot but fall that she cannot continue without his sueroâ—â— and therefore calleth vpon God that he wil mercifully looke vpon hir infirmittes in all dangers and necessities stretch forth his right hand to helpe and defend putting away all hurtfull things and giuing things profitable to hir saluation that so being gouerned and preserued euermore both in body soule by the stedfastnes of faith she may be defended from all aduersities In all which places the honest godly vertuous meaning of our church wel appeareth praying to be frée from all aduersities not but that she must feele theÌ„ but that she may not fall by theÌ„ not but that like surges they may come ouer hir but in assurance of hir God she may ouercome them Therefor is it she beseecheth God the course of this world may be so peaceably ordred by his gouernance that she may ioyfully serue him in al godly quietnesse crauing by this free dome such readinesse both in body and soule as a free heart that would
prosper If any reply these thrée sentences last quoted meane by prosperitie the fauour mercies of God as that then onely it is well with a man when God sheweth himselfe gratious We confesse their exposition is a truth and our Church in her prayer desireth so to be vnderstood For that which the wicked name aduersitie she calleth not so nor what they hold for prosperitie doth she alwaies account so hauing well learned by comparing the Scriptures that there is no prosperitie to the mercies of God and when that wanteth the mercies of God are wanting He that hideth his sinnes shall not prosper but he that confesseth forsaketh them Protâ—â—â— 131 shall haue mercy 〈◊〉 repentance had a reward and that reward were prosperitie and the mercies of God were that prosperitie yet so far forth as the righteous prophane necessarily communicate in the meaning of the same language freedome from infirmitie sicknesse persecution troubles bondage exâ—e deration a thousand the like is to be desired in our prayers or else it would goe ill with vs that any aduersitie should befall vs and we not haue recourse vnto prayer against it It is contrarie to Gods decres It is not contrarie to Gods Decree that some particular Church at some one time or other for some space may be free from all aduersitie in comparison of that which it selfe either hath felt or may feele or in respect of what some other Churches doe indure And in as much as there is reason to pray for freedome against one affliction as another and so in effect by consequent against all for a ship may sinke by a leake as by a wracke not lying in our power to distinguish which we can be safe in and in which we cannot our Church wisely prouideth by prayer vniuersally against all aduersities not binding the Lord ere the more then standeth with the good pleasure of his blessed will but making knowne what our duetie is to doe and what our necessitie inforceth vs to doe For as God hath decreed to chastice his people his people must as well looke for it so hath he decreed that euen therefore they should call vpon him and prepare to meete him in the humblenesse of their soule That God which purposed to send a famine in Chanaan put into the hart of Ioseph wisely to prouide for a deare yeare and made Iacob to send downe into Egypt for corne 1. Sam. 23.12.13 The same God that raised the men of Keilah against Dauid directed the thoughts of the Prophet vnto prayer and made him resolute to flye from Keilah It was of the Lord in iudgement that Saul cast his iauelin at Dauid where he was but in mercie the Lord so disposed it that Dauid should and did escape it And it because the Lord hath decreed his Church shall haue aduersitie therefore it may not vse prayer against it neither then may we pray that all men be saued NescieÌ„tes quis pertineat ad pradestinatorum numerum quis non pertineat sic affici debemus charitatis affectu vt omnes velimus saluos fieri August de Correp gra cap. 15. 1. Tim. 2.2 Psal 119 39. because God hath decreed otherwise But a better Diuine resolues vs better Not knowing saith Austin who belong and who doe not belong to the number of the predestinate it is our duetie to be so affected toward all with a charitable affection that we should wish all might be saued And if because the Lord hath decreed his Church shall haue aduersitie therefore it may not vse prayer against it neither then may we pray to lead a godly and peaceable life which yet the Apostle doth neither may we frame our prayers against reproch and shame which yet the Prophet doth Lord saith he turne from me shame and contempt For who knoweth not that in Scripture persecution reproch c. are the ordinarie portion commonly allotted those that professe the Gospell in truth and sinceritie And if because the Lord hath decreed his Church shall haue aduersitie therefore it may not vse prayer against it then may it not vse any meanes at all by way of preuention Which errour spposed for a truth openeth a wide gappe for presumption despaire and all neglect of all godly meanes Orig lib. 2. contra Celsum What reason had the Sophister in Origen to disswade a sicke person from sending for a Physition but this If God haue decreed thy health it shall be whether thou vse the Physition or vse him not And if God haue decreed thy death thou maist spend thy money he loose his paines and thou neuer a whit the better And as good neuer a whit as neuer the better The Sophister being to marry was confuted by an argument of the like making and this he had returned vpon him To what ende is it thou take a wife if God haue purposed you children you must needes haue them and if he haue purposed you none doe all you can you shall haue none One pin driuen out with another both of them a sufficient proofe that our actions and counsels must not depend vpon vncertainties this way or that way but by a stayed sure line are to be ruled and ordred And though it be one way true a man sometimes marrieth and hath no children yet on the otherside being vtterly impossible in the course of nature for a man to haue children without companie of some woman we are to doe in this case what godly reason counselleth not what the Sophister concluded So likewise what euer aduersitie the Church feareth and God hath decreed to exercise her patience withall she must binde the sacrifice of her prayers with cords to the hornes of the Altar and in forecast of all imminent daungers call vppon God that mercie may step in twixt her transgression and his iudgement Impossible it is to be free from all aduersities and therefore it is not a petition but a vaine babling What is simply absolutely and fully impossible which we know shall neuer be graunted at all to one or other in any measure that we are not to craue But fréedome from all aduersitie in some measure for some particular Church is possible Math. 26.39 Non obstat qùod reÌ„ impossibilem sibi concedi poscit quia non semper fidelium preces continue tenore ad finem vsque fluâ—â—â— non semper â—quabile temperameÌ„tum seruant non semper distinctoordine suÌ„t composita quin potius implicita perplexa vel confligunt secum vel in mediocursu sub sistunt Cal. apud marlor in Math. 26. v. 39. Siomisso diuiâ—â— consilis intuitâ—â— desyderium suâ—Ì„ quo astuabat inpatris smum deposâ—â—rit Ibid begun here and hereafter more fully graunted so that our prayers may well intreate for it And as eternall life we craue here yea and in some small measure doe inioy euen now while flesh is vpon vs so fréedome from all aduersities we shall haue in the life
he doth by his example iustifie the one then giueth he approbation to the other Which zealous affection he beareth the Philippians when he prayeth God that they may be found pure and without offence vntill the day of Christ To be without offence is to be blamelesse both in doctrine and manners The integritie of both which answereth in effect to the petition of our church That wee fal into no sin So the Apostle beggeth for the Thessalonians that the verie God of peace sanctifie them throughout Tune purus est integer homo sinâ—hil men te cogitat nihil corde appetit nihil de corpore exequitur nisi quod probatur deo Cal. 1 Thes 5.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iud 24 and that their whole spirite and soule and body may be kept blamelesse Then is one a pure and intire man if he thinke nothing in his minde desire nothing in his heart execute nothing in the bodie but what is allowed of God All this Saint Paul prayeth for which is asmuch as if he had prayed they might fall into no sinne Finally Saint Iude in his epistle commendeth the Saintes vnto God who is able to kéepe them from falling whereof to little purpose he should put them in minde but that therein he comprehendeth the Lord his louing sauour that as he is able so he doth it also A truth verified both in head and members For he hath giuen his Angels charge to carrie them in their hands that they dash not their foot against a stone Where fore gathering al these scattered branches to their roote Deus nonuult nobis in hac vita praestare liberationem à peccatis perfectam tamen vult nos cam optare nosque singulis momentis petere vt omnino a peccatis libere utur Vrsin Catec part 3 pag 864. warrant in scripture we find sufficient for renuing the vse of this prayer That we fall into no sin whither we looke to the place whence it is taken or to other collects in the booke that expound the meaning or to the godlie practise of learned men in other countries or to the grace of speach it selfe or to our sauiours example or to apostolicall presidents as before at large hath beene shewed The conclusion therefore we make in the verie wordes which Vrsinus vseth God will not in this life giue vs perfit deliuerance from al sinnes yet will he haue vs to pray for it and beg of God euerie moment to be throughlie and fullie deliuered from all sinnes Chap 9. Of kneeling at the Sacrament of the Lords supper The people are commaunded to receiue the sacrament kneeling and the minister so to minister it vnto them yet is himselfe coÌ„mauÌ„ded to stand This is dangerous THe words in the rubricke are these Then shall the minister receiue the coÌ„munion in both kinds himselfe and next deliuer it to other ministers if anie be there present that they may helpe the chiefe minister after to the people in their hands kneeling And when he deliuereth the bread he shall saie c. Wherevpon noteâ— that minister people both in their place and order are to receiue the sacrameÌ„t open their knees or kneeling so is the minister to receiue it himselfe and the people at his hands As for the obiection Himselfe is commaunded to sâ—and How can any man thinke the minister should deliuer it otherwise being as he is to passe from one to another To receiue the sacrameÌ„t kneeling is dangerous for minister people in respect of law in respect of God religion and conscience Of law for the minister is charged by a statute Elizab. 13. to subscribe to the articles of religion c. vpon paine of depriuatioÌ„ But the 28. article commaundes that the sacrament must not be worship Ergo to minister to the people kneeling is to be in danger of the law Law is pretended but disobedience intended Rather then selfe-will can brooke a controull church and common wealth shall be made enimies each to other as if the same persons that haue authoritie in both did commaund things contrarie were not well aduised what they do exact But a truth it is men are not aduised nor care they against what it is that they do except The 28. article speaks not by way of coÌ„maund but onely in these words The sacrament of the Lords supper was not by Christs ordinance reserued carried about lifted vp or worshipped whereunto as an article of truth the statute Elizabeth 13. requireth our subscription and if anie shall teach otherwise it passeth vpon him sentence of depriuation Proue they that anie among vs doth reserue carrie about lift vp or worship the sacrament of the Lords supper and good leaue haue they to sue all extremities A deuise onely found out to gull a simple honest well affected minde For let men talke of law as much as they list and bleare mens eyes which they dare not doe thus nor thus and al for feare of law truth wil detect a bad mind easily proue that they respect not law nor lawful procéedings more then fits their own humor 1. Elizabeth a law it is if any persons any manner of way shall depraue the booke of common prayer so and so his punishment is set downe and the penaltie quicke for euery such trespasse yet how manifest and daylie breaches are made such writings and preaching in this kind doe publish to the worlde And therefore what tell they vs of law that are themselues lawlesse and carelesse But did they well smart for this breach of good order offences would be fewer and obedience more vsuall kneeling is worshipping For Mark 5.22 and Luk 8.41 Iairus is said to fall or kneele downe at Christs feete And Math 9.18 relating the same storie saieth that Hee did worshippe Kneeling is not in that place put for diuine worshipping Christâ— diuinuÌ„ bonorem non exhibuit Iairus sed coluit vt dei prophetam GenuauteÌ„ flexio quà m vulgaris fuerit apud orâ— entales satit notum Marlor in Mare Gen 33.3.23.7 Iairus gaue not Christ anie diuine honor but reuerenced him as a prophet of God For bending the knee how common it was among the easterne men is well knowne and the manner of the countrie in the debter to his creditor Mathew 18. in Iacob his obeâ—sance to Esau in Abraham before the people of Hâ—th Gen 23.7 So that mere kneeling that is bowing of the knee is not worshiping in a diuine manner Children do it to their parents subiects to their king and no hard point is it to be perswaded that some who obiect thus haue asmuch done them by the fruite of their loines when their children aske blessing or els both children and parents fault is the greater This kneeling to the sacrament was brought into the sacrament by Antichrist the man of sinne Pope Honorius the third an 1220. teaching the people thereby to worshippe the bread and all to be-god it The question is not of
like For not long after these were all altered as we sée them at this day Our Sauiour might doe that well which we cannot so well Any indifferent gesture might beséeme his person because without sin yet chose he to frame himselfe to the rites of his countrey for that action at that time He commended his demeanour and not his demeanour commended him With vs it is farre otherwise We are sinners we come to confesse our sinnes and to craue pardon for the same in token whereof is our humiliation by knéeling c. None of all which needed Christ to doe Such ods there is in regard of our selues who are not as Christ was to giue but to receiue and doe differ as much as the Master the Disciple a mercifull Sauiour and a polluted sinner a Law giuer as then he was and a Law receiuer for so we are Were a Scripture as ready at their hands for to proue ceremony of sitting which some vrge as there is in time of fasting to annoint our head and wash our face Math. 6.17 Praecipit vngi non vt hoc omnino facianius sed vt semper omns cum diligentia bonum hunc thesauruÌ„ studeamut occultare Chrisost super Mat. homil 21. Hubenda est in istis componen dis ratio tempo rum quibus Christus est loquutus spectandus est loqueÌ„ tis scopus Bez. in Math. Vnguentorum vsu nunc vix quisquam sinc luxus suspicione iusta vtatur Ibid. what bitter words would they spare to lode vs withall who vpon so small occasion here giuen charge vs for shamelesse and impudent reproching of Christ and his Apostles Our Sauiour commaundeth saying When thou fastest annoint thy head and wash thy face A Commaundement is more then a practise for the true sence of which place the interpretation both of auncient and late Diuines well agreeth and among them by name Saint Chrisostom and M. Beza Chrisostom thus The Lord commaunded vs to be annointed not that we should absolutely doe it but that alwaies withall diligence we should study to hide this good treasure of fasting in priuate Master Beza his obseruation is that the manner of annointing was the fashion of those times and the drift of the speaker we are to regard more then the practise inioyned For now if a man should vse that ceremonie of anointing his head c. He can hardly vse it without iust suspition of wast and rioting Whence we may obserue if notwithstanding Christ his owne practise yea his expresse commaundement the Church vseth her libertie in refusall of this custome then much rather may she in that ceremonie of sitting where onely is Christ his example but no commanundement at all specially when we retaine the scope and drift of reuerence and humilitie as we doe For in such cases we are not so much to respect what was done as what Christ intended we should learne to be done For many things he did which we neither may nor need nor can doe Actiones Christi miraculosae piaculares morales Heming dominic Quad. Sieadem tentâ— mus prapostera erit aâ—nulatio Cal. 1. Pct. 2.21 Rom. 4.25 Math. 11.29 Colos 3.13 Ephes 5.2 therefore it is fit to distinguish Christ his actions know how far forth they require our imitation Some were miraculous as his walking vpon the water Math. 14. Clensing the Lepars restoring sight to the blinde fasting fortie daies and fortie nights if we assay to doe the like our emulation is preposterous some were expiatorie by way of attonement as when deliuered to death for our sinnes he rose againe for our instification some were arbitrary as washing the Disciples feete sitting at the Table anointing his head some morall for our imitation as his humilitie for he is meeke his kindnesse in our forbearing one another and forgiuing one another euen as Christ forgaue vs walking in loue euen as Christ hath loued vs meaning for qualitie not equality for comparison not proportion not in the same degree and perfection but for the truth and sinceritie Lastly in a word his constancie who suffred for vs leauing an example Luc. 9.23 Christi pana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Afflictiones no strain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non dicit iciunium suum esse imitanduÌ„ c. Chrisost in Math. homil 47 Non dicit disci te a mâ— munduÌ„ fabricare aus morious suscita re August de 5. virginita c. 35 that we should follow his steps in denying our selues and taking vp his Crosse not that we can satisfie for others as he did for vs but in triall of our faith in witnesse of the truth as also in iustifying God when he checketh man for sinne These many waies aboue mentioned are Christ his actioÌ„s sorted euery one is a lesson for our instruction but not a sampler for imitation Christ faith not his fast is to be imitated nor learne of me to make the world or raise the dead but learne of me for I am humble and méeke of hart Such difference there is of those thinges which Christ did suffred And in the things which he did because that concerneth the point let vs distinguish what is the argument of our obedience make him our president but otherwise we may not Which distinction easily succoureth that doubt of Christ what he did of vs what we must follow His sitting therefore being arbitrarie and none of those morall actions which necessarily require our obedience we are in this to relie on the iudgement of our Church in whose power it is to supply it with some other decent and reuerent behauiour I deny not saith Bishop Iewell certaine circumstances as fasting sitting Iuel cont Harding artic 1. sect 8. standing kneeling other like ceremonies obserued in celebrating the holy mysteries are to be moderated and appointed at the iudgemeÌ„t of the Church which resolution though to be acknowledged as a truth for a truth it is yet because some will not be idle but incumber themselues and others with vaine iangling to the contrary read we M. Caluin touching this action who in his institutions moouing the question whither kneeling at time of solemne prayer be a humaine tradition Dico sic esse bu manam vt simul sit diuina Dei est quatenuspars est decoris illiuâ— cuius cura obseruatio per Apostolum commen dâ—tur hominuÌ„ autem quatenus specialiter designat quod in genere suerat indicatum Cal. Instit lib. 4. c. 10. et 30 Quoad genus di vina quoad speciem humana Ibic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustin. martyr apol 2. ad Auto nium imperato rem Aliud stans al 's udsedens that one may refuse or neglect answereth thus I say it is so a humaine tradition that withall it is diuine Gods it is so farre foorth as it is a part of that beautie whose care and obseruation is commended vs by the Apostle it is mans or of men so farre foorth as it
pilgrims So Math. 6. Forgiue vs our trespasses as we forgiue which in Luke c. 11. is forgiue for we forgiue Little as we are wretches as we are we doe forgiue be intreated therfore O Lord to forgiue vs. For we glory be to thy name that we can so doe euen we forgiue where as signifieth because one put for the other Thus likewise There are two Sacraments because generally necessarie to saluation and if they were not so generally they were not Sacraments So that an argument might well be taken hence for refusing the other rather then inferring hereupon more then two Chemnitius his rule is this To a Sacrament of the Church there is required that I may so speake the generalitie of the commaundement of the diuine promise comprising all Ministers and all the faithfull of all times in the newe Testament An vniuersalitie he saith of the commaundement for time and persons both Ministers by whom and the faithfull on whom it is conferred One Simon Goulartius whom we haue alleadged in his notes vpon Cyprian writeth thus The ceremonies in ordaining of Ministers of the Church we commend so they be rightly and with edification obserued But Sacraments we deny them to be as which that is because they obtaine not a vniuersall vse For neither are all to be ordained but all are to be baptized and being baptized when they are in yeares they must come to the Table of the Lord. Doe men approue this reasō giuen by others and will they not take reason at our handes What is this but like wantons that will haue no bread at any ones hande but such a one or such a one they fancy though it be deliuered them as kindelie cut from the same loafe that others giue But because children make orts and are sicke of the wantons they haue a rod otherwhiles and the bread taken from thē and all little inough to bring downe their stout stomack glad afterwards to leape at a crust to prize husks hogs wash as the vnthrift did when he was in a strange country We néed not apply it they are of vnderstanding whome wee make answere vnto God giue them as inward and inlie a feeling of that we know they well vnderstand This third interpretation wee adde from their mouth whose presence neare his highnesse person may giue assurance of a truth The word necessarie hath a twofold signification One more large the other more strict Large as that which is necessarie vpon supposition if it may wel bee strict without supposition as that if must needes bee what ere come of it The first wee call generallie necessarie the second strictly absolutely simply necessary There are two sacramēts as generally necessary in that significatiō takē at large meaning no more because naming no more but two thesetwo not simply and absolutly necessary as if a christian were damned without them but as generally necessarie that is when they may be had according to Christs holy institution The wordes as generall as generall might bee and that of ourpose to giue full contentment but the deuil enuieth the peace of the church and crosseth otherwhiles our best thoughts and purposes when wee most intend them for other mens satisfaction Chap. 16. The Catechisme saieth That the bodie and blood of Christ are verilie and indeed taken and receiued of the faithfull Not plaine of transubstantiation yet it fauoureth too much And the article of religiō 28. saieth they are taken and eaten onelie after a heauenly and spirituall manner by faith DId the Catechisme deliuer these words The bread and wine are verilie and indeede the bodie and blood of the Lord not onely changed in their vse and qualitie but in their naturall substance so as mens senses are deceiued that take the colour tast and quantitie of one and other to be the colour tast and quantitie of those elements For they are all vanished and the verie bodie and blood is hid in the shapes and shronded vnder those formes and bee the partie faithfull or vnfaithfull he eateth that verie naturall bodie and blood of Christ vnder and in those shewes inclosed did the catechisme say thus Surely then had it beene transubstantiation and sauoured too much But being neither so nor in part so neither too much nor at all our brethren haue not done the part of the ministers and seruants of Iesus Christ to slaunder the doctrine of our church generallie in all our bookes contrarily professed and in this place particularly expounded For is not here in this sentence set downe a difference from Anabaptist and Papist The Anabaptist making them bare and naked signes the papist teaching as before briefly one clause distinguishing both dangerous opinions the bodie and blood of Christ verilie and indeede So then not onely bare and naked signes are taken and receiued so then not are onely as if there a stop and breath but are taken and receiued to shew they are not if out of vse and out of vse if not taken and receiued Of the faithful as if no faith then verily and indeede nobodie nor blood of Christ Of the faithful to distinguish from that falshood which teacheth the bodie and blood of Christ are verily and indeede vsed or not vsed bee the party faithful or not faithful For al this that our booke speaketh so expreslie yet men that are disposed to bee thwarting will slily beare the simple in hand as if what became not Eleazar did beseeme vs to dissemble whereby many young persons that take all vpon credit 2. Machab. 6.24 might thinke that our church so long continuing the Gospell publikelie profest were now gone to another religion But what should wee looke for from them whose heart is not vpright to the presēt truth Verilie and indeede the words they stick at fauour as much of transubstantiation as these words of M. Caluin where speaking of the elements in the Eucharist he saieth They are not bare signes but ioyned to their truth and substance Non sunt signa nuda sed veritati substan tiae suae coniuncta nec sacramenta domini vllo mode a sub stantis et veritate suasep arari oportet Cal institut lib 4. c 17. 15. Libéter accipie quicquid adexprimendà veram substantialemque corporit sanguinis domini communicationem Ibid. De modo siquis me interroget fateri non pude bit sublimtus esse arcanum quam vt vel meoingenio comprehendi vel enarrari verbisqueat atque vt apertius dicam expertor magisquam intelligam 32. Fios verècorpus sanguinem domini percipere P. martyr epest D. Bullingipag 1139. alibi Non igitur tantum panis vinum nectātum deitas chri sti c. Thes Aman. Pola Basil Ipsum corpuset ipse sanguis Christi reuera adsūt in sacra caena neither must the sacraments by anie meanes be seprated from their truth and substance Anon after is added by him I willingly admit whatsoeuer may make for expressing the very
substantiall communicating of the body and blood of the Lord. Againe of the manner thus he writeth If any one aske mee I will not be ashamed to confesse that it is a higher secret then can be comprehended by my wit or declared in word and to speak it more plainly I findit more in experieÌ„ce in a comfortable féeling theÌ„ I can wel vnderstand M. Peter Martyr in diuerse epistles shewing his iudgement confesseth that the godly coÌ„municating in the holy supper doe verily receiue the body and blood of the Lord. In the disputation kept at Basill vnder Amandus Polanus Doctor of the chaire one Iohan HosmaÌ„ being respondeÌ„t the bodie of Christ is absent from vs in place but most present with vs by our vnion with him through the holie spirit dweling in him and he in vs. Therefore not onely bread and wine nor onely the Godhead of Christ nor onely the vertue and efficacie of Christ is present in that supper but also the very body and the very blood of Christ arpresent indeed in the holie supper Present they are not inclosed inuisiblie in with or vnder the breade and wine be in the first supper they were not so Adsunt non inclusa inuisibâ—liter in cum vel sub pane et vino quia in prima coena non suerunt Ibid. Ephes 3 17 Non delapsaâ—o coelo in terrena elementa Act. 3.21 Eam prasentiam non efficit fides sed spiritus Ibid. but present they are offred and exhibited Not the bread and wine for the promise is made to the beleuer not to the bread and wine Present they are by the holy Ghost and by faith Present they are not slipping out of heauen vpon the earthlie elements because the heauens must containe him till the restoring of all thinges Present with the minde carried vp into heauen by the holy Ghost Now in these places before where it is written that the very bodie and blood of Christ are indeede receiued and the verie substantiall communicating of Christ his bodie and blood one should haue twitted these learned diuines O this sauoureth too much of transubstantiation and crosseth the 28. article As if eaten onelie after a heauenlie and spirituall manner by faith it were not eaten verilie and indeede Verilie and indeede such opponents shew want of loue and truth and what maruell if they euer learne and neuer bee learned Carnall men take nothing for verilie and indeede that is heauenly and spirituall For did they then must they thinke this to be a truth which more then seemeth that verilie and indeede they doe not Chap. 17. Of matrimonie O God which hast consecrated the state of matrimonie to such an excellent misterie that in it is signified and represented the spirituall marriage and vnitie of Christ his church This is directlie contrarie to the word of God Ephes 5. which teacheth the vniting of Christ to the church his loue to it and the churches obedience to him teaching how the man should loue his wife and the wife obey hir husband this is repeated 4. times and still the similitude drawne from Christ and his church FIrst the place in the Communion book quoteth not any text either in the Ephe. or els where Secondlie since truth in anie kind is not directlie contrarie to truth neither can this bee nor is it to the worde of God And that it is not appeareth here in because as face answereth face in a glasse soâ—â—ofe similitude exâ—resseth â—â—â—ther and therefore as it is true that Christs mariage representeth the mariage of man and wife so the mariage of man wife doth represent Christs mariage 3. Ephes 5.23.31 â—8 The place in the Ephesians speaketh of Christ and his Church so doth it of Adam and Eue vers 31. so doth it generally of all vers 28. and therefore an inâ—urie to streighthen it more then that quotation doth 4. No heresie is it nor any whit contrary to Gods word to say that in maried couples is represeÌ„ted vnto vs che mariage of Christ to his spouse For it is the properlie of things that are alike to set out one another And if it be true that in the ioyning of Christ to his Church the vnitie of man and wife is expressed then also on the other side in the fellowship of wedlocke twixt man and wife is the memorie of Christ his loue to his Church renued In this case for confirmation of that sentence August de bono coniug c. 18. alibi Annon audis Paulum dicentem quod â—uptiae sunt sacrameta imago dilectionâ—s Christs quam erga ecclesiam declarauit Chri so homil 56. in Geneâ— 29. MatrimoniuÌ„ est similitudo quam Christs atque ecclesiae coniunctio signi ficat Whit. con Duraeum de pa radox p. 656. Matrimonium typus imago fuit verè diuini spiritualss coniugii quod futurum erat inter Christum ecclesiam Bucan institut theol loc 12 O Deus quiper hoc vinculum matrimonis excellens et arcanum vinculum â—uae inessabilis et paternâ—a charitatis significare volussti quando officio coniugals vouitate fide nostras animas tibi vero sponso copulare placuit de ritibus et inflitutis Tigurme ecclesia Matrimdnium dulcissima est imago inter Christum et ecclesiam Lauat narratio de Nabale aske the iudgement of Diuines elder and later not ingaged in the question Elder Saint Austin and Saint Chrisostome Austin in many places of his works Chrisostome more briefly Hearest thou not Paul saying that marriage is a mysterie and the image of the loue of Christ which he hath declared to his Church Of our later writers Doctor Whitakers against Dur Matrimonie is a similitude wherein is signified the ceniunction of Christ and his Church Bucan in his institution Mariage saith he is a tipe and figure of the truly diuine and spirituall mariage which was afterward to be betwixt Christ and his Church To this purpose the same writer quoteth Paul Ephes 5.23 The Church of Tigurin vseth the like in the celebration of Matrimonie as we do where these words are set downe O God which by the bond of Matrimonie an excellent and secret bond of thy vnspeakable and fatherly loue wouldst signifie when by a mariage duetie it pleased thee in truth faith to couple our soules vnto thee the true spouse Lauater in his storie of Nabals life death saith that Mariage is a mysterie of the couenant twixt Christ his Church Chenâ—nitius handling the title of Mariage speaketh as our Communion Booke dath Coniugium dâ— cissima est imago Christi ecclesia sicut ex plicatimem il lam tradit Pau lus ephes 5. CheÌ„ nit in exam coÌ„cil Triden Mariage saith he is a most sweete image of Christ and the Church as Paul maketh the exposition For whereas Eue is framed of the side of Adam fallen a sléepe that she is bone of his bones this the auncient make a godly interpretation of
that it did signifie and foreshew how the Sonne of God leauing his Father c. Againe A most sweete Image of mans redemption is proposed in Wedlocke and what can any more louely picture set out vnto vs Dulcis sima ìmago redeÌ„ptionis ext in ipso coniugio proposita quasua â—icr picturaetc Ibid. Non dubium est ceniugrum inec clesia semper fuisse mysteriuÌ„ coâ—iunction is christi eccle sie Ibid. pag. 256. calum 2. as when couples in Mariage kindly loue one another Anone after Out of doubt Marriage in the Church hath alway beene the misterie of the coniunction of Christ and his Church Thus farre Chemnitius and others 〈◊〉 agréeable to our Communion Booke and our Communion Booke to them and they and it conformable to the truth Wherefore we returne these our opponents their own language It is neither contrarie nor directly contrarie to the word of God but agréeable yea very agréeable to Scripture as the obiection reciteth the words namely that God hath consecrated the state of Matrimonie to an excellent mysterie that is he hath applyed Matrimonie to represent signifie and shadow out vnto man the mysticall vnion twixt Christ and his Church But thus much be spoken of this exception Chap. 18. Of the Letanie From fornication and all other deadly sins This maintaineth that Popish distinction of deadly and veniall sinnes Whereas all sinnes are deadly SEe men afraide of their owne shadow What one syllable inforceth this interpretation Doth it not rather implie fornication to ve a deadly sinne being included with the copulatiue and the vniuersall note of all And all other deadly sinner Might such â—â—ris spirits as these haue had a King at Saint Iames how would they haue told him his owne for reckoning fornication with things of indifferent nature Acts. 15.20 as blood strangled and the like that so busilie except against this being as it is mentioned here amongst hainous and grieuous sinnes As for the word mortall and veniall our prayers intertaine not the vse of them and if they did no Church misliketh them rightly vnderstood because all sinnes are pardonable to the Elect Consess Boâ—eÌ„ et Saxon sect 9 and to the reprobate no sinne euen the least but is damnable Not but that al in their own nature deserue death which we affirme and the Papist denieth So as could we restore the word to it wonted and safe signification it might be vsed as well as remissible and irremissible For both tend to the same effect in our Churches construction and therefore this wrangling about words might haue béene spared but then could not such fond obiections haue béene so fréely vented Chap. 19. Of suddaine death The Letanie teacheth the people to pray against suddaine death This clause would be reformed for we are not to pray against it IT is not iustly offensiue to pray against suddaine death The argument to prooue so much may be this which followeth That which is simply euill in it selfe and respectiuely in regard of our selues and others may well be prayed against But so is suddaine death therefore suddaine death may be prayed against The maior is euidently true and needeth no proofe All the doubt is in the minor which was this but suddaine death is euill simply in it selfe and respectiuely inregard of our selues and others The proofe whereof is thus Euill in it selfe because an enemy to life which man beast flye from All 〈◊〉 desire their being and God neuer created death It came paâ—â—ly through the 〈◊〉 of the diuell who lyed vnto man saying yee shall not die partly through the transgression of Adam and partly through the wrath of God rendring it as a due recompence vpâ—n mans head for sinne This Saint Paul nameth an enemie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 15.26 Galath 3.13 1. Cor. 15. The last enemie that shall be subdued is death Againe a second proofe may be thus That which is Galath 3. of it selfe a part of the curse and malediction of the law is euill simply in it selfe But death is a part of the curse and malediction of the law therefore death is of it selfe simply euill It must be notes for feare of mistaking All this while we doe not question what death is by aâ—â—ident in respect of Jesus Christ Ex accidentiâ— by whom it is a wicket or entrance into glory for that is no thanke to death neither doe we question what it is in respect of Gods children who die Rom. 8.28 For to them all things fall out for the best So persecution famine the sword in Gods children are blessed yet no man but praieth against them because we take a view of them and of death as in it selfe it is presented Secondly death is euill respectiuely in regard of our selues and others first of our selues that indure it thus farre it may be thought an euill because this good commeth by a lay urable and treatable dissolution our selues are better able to set all things in order towards God and the world towardes God there is time to bethinke our selues in better earnest then we did before of his power iustice mercie c. toward the world finding the deceaueablenesse thereof in all her flitting pleasures which vpon our experience we see then come to an ende At that time others present that suruiue vs are more touched and haue a more tender feeling of things then said or done For the words of a dying man are better fastned in the remembrance of them that stand by when the riches of Gods mercy are seene in a holy mortified meditation when appeareth how ready a man is to die how willing and with what patience fitted contentedly induring the griefes of this mortall life till his changing shall come All which obseruations beneficial to others beside a many more are drowned and swallowed-vp in a mans suddaine death Moreouer heathen men and such as haue beene giuen to a reprobate sense are content to be gone in all hast not caring so they be rid of a present painâ— This made tyrants strangely expertenced in deuising exquisite tormetâ— to singer a manâ— death and all to multiply his paines Now therefore became it so naturasly answereth our owne desire we haue the more cause to suspect it and feare running as it doth 〈◊〉 the channell of our cortupt sense and sensualâ— affections A farder argument to prooue what the Letanie vseth in this point may be the generall opinion which men haue of it yea the best men are amased when it hapnesh to any friend of theirs And howsoeuer we must stand all content if it come yet no man but his harts wish is he might not fall vnder voubtfull construction which all are subiect vnto that on a suddaine are taken hence In the Books of Genesis we reade that when Iacob made an ende of giuing charge to his Sunnes he plucked vp his seete into the bed Gen. 49.33 Non est prater rationem quod ist
in them who were witnesses of his name not in speaking but in dying so the prayer runneth mortifie and kill c. That we also may dye not a naturall death but the death to sinne mortifying and killing all vices in vs that in our conuersation our life may expresse his faith which with our toongs we confesse c. Which coherence what man among vs can iustly mislike but onely such as discipline better fitteth then disputation and a sharp reproofe rather then any larger instruction The Collect on the third Sunday after Easter is Almighty God which shewest to all men that be in error the light of thy truth to the intent that they may returne into the way of righteousnesse grant vnto all them that be admitted into the fellowship of Christs religion that they may eschew those things that be contrary to their profession and follow all such things as be agreeable to the same c. When we say that the Lord sheweth to all men the light of his truth Ioh. 1.9 c. It is as that Iohn 1.9 1. Tim. 2.4 The true light that lightneth euery man that commeth into the world And 1. Timoth. 2.4 Who will that all men be saued and come vnto the acknowledgement of the truth As for the dependance it easily cleareth it selfe For since none can come to the light of the truth but by the Lord and that light is to conduct in the way of righteousnesse the prayer of the Church is for all them to whom the light hath appeared that their course may be the course of godlinesse and sanctification eschewing things contrarie c. The Collect on Epiphanie sheweth the Dependance of the prayer in proposing for the argumeÌ„t thereof Gods mercy vouchsafed the wise men by the leading of a Starre Res quibus fru endum est Pater filius spiritus sanctus Aug. de doctrina Christiana lib. 1 c. 5. to the finding of Christ Jesus his bodily presence that we also who haue the Starre-light of faith may after this life enioy his glorious Godhead which inioying is well called fruition because we shall then sée him as he is when he shall be God all in all vnto vs Res quibus fru endum est beatos nos faciunt istis quibus vteÌ„ dum est teÌ„den tes ad beatitudinem adinua mur. Ibid. c 4. 1. Cor. 15.28 And that whereas other things in their vse doe but now tend vnto him then we may possesse immediately himselfe who is true happinesse and blisse filling vs with grace and glory for euermore For now though he be all in all euen in this life yet is he not immediatly but by outward means and in a small measure The Collect on the first Sunday in Lent is O Lord which for our sakes didst fast fortie daies and fortie nights giue vs grace to vse such abstinence that our flesh being subdued to the spirit we may euer obay thy godly motions in righteousnesse and true bolynesse to thy honor and glory Who can iustly charge this as hauing no dependance but they whose vnderstanding as it seemeth hath no dependance vpon the truth The Collect on Trinitie Sunday is a little before ranged in the number of those particulars which they can make no sense of there it is charged to haue no dependance because speaking of a true saith in the Trinitis and Unitie it concludeth thus We beseech thee that through the stedfastnesse of this faith we may euermore be defended from all diuersitie Where the dependance of this prayer sufficiently appeareth to all those whose faith dependeth vpon this article that there are thrée persons but one God the very substance and summe of all Christian Religion as Master Perkins well noteth in these words Master Perkins on the L. praier pag. 31.32 Whereas we are taught to come to God as to a Father therefore in the name of his Sonne our Sauiour Christ we learne to lay the first ground of all our prayers in the holding and maintaining of the Union and distinction of the three persons in Trinitie This being the lowest and the first foundation of prayer it is requisite that all which would pray aright should haue this knowledge rightly to beleeue of the Trinitie and to know how the thrée persons agree and how they are distinguished and the order of them how the Father is the first the Sonne the second the holy Ghost the third and therefore how the Father is to be called vpon in the name of the Sonne by the holy Ghost Vbi quaritur vnitas Trinitatis pater filius spiritus sactus nec alicubi periculosiùs erratur neclaborâ—osius aliquid qua ritur nèc fruâ—ctuosius aliqui inuenitur Aug de Trinit lib. 1. c. 3. Hence it is manifest that ignorant and silly people which doe not so much as dreame of the Union distinction and order of the persons in Trinitie make but cold and stender kind of praying And long before him Saint Austin resolueth thus that as in no article the error is more dangerous so neither is the truth more laborious to be sought out nor more commodious when it is found out Now if faith be our defence yea more our victorie whereby we ouercome the world then surely grounded vpon a principall stay as this point is néedes must it be a truth of great coherence as before is deliuered namely we beséech thée that through the stedfastnesse of this faith we may euer be defended c. The Collect on the Sunday before Easter is thus Almightie and euerlasting God which of thy tender loue towards man hast sent our Sauiour to take vpon him our flesh and to suffer death vpon the Crosse that all mankinde should follow the example of his great humilitie mercifully graunt that we both follow the example of his patience and be made partakers of his resurrection through the same Iesus Christ The dependance of one part and of the other in this petition may appeare 1. Pet. 2.21 1. Pet. 2. where the Apostle exhorting to suffer wrong and to take it patiently followeth it thus Hereunto yee are called For Christ also suffered for you leauing an example that yée should follow his steps And he was the onely president of humilitie For he humbled himselfe to the death of the Crosse Many such applications are made in other places So little cause haue men to mislike the dependance of this prayer The Collect on the 15. Sunday after Trinitie néedeth no defence It sufficiently speakes for it selfe Kéepe we beseech thée O Lord thy Church with thy perpetuall mercie and because the frailtie of man cannot but fall keepe vs euer by thy helpe and leade vs to all things profitable to our saluation through Christ our Lord. As for exceptions taken at other prayers that they are not warrantable they also in their place follow now to be examined 2. We desire something that our prayers dare not presume to aske whereas
vse of For howeuer a false religion and so called yet in that particular shee is not false nor deceiued All this wee need not wonder at all doe wee conceiue what wee must needes That no religion no not a false but hath some truth in it which must not be reiected because it is blended with falshood but wisely to be distinguished from a heape of falsehood Now to turne backe vpon that which wee haue spoken and resume the first head of this argument As there is nature and experience so is there a religion true and false and as experience receiueth some thinges from nature well and other some which are not well she doth well to reforme so a naturall religion for so we call superstition that commeth nearest to our naturall sense doth and hath inuented some good thing which yet by the true religion must be allowed of so farre forth as it is well and may bee well vsed None dare affirme that nature is quite lost but that shee is mightilie decaide all men confesse and though the print of hir knowledge bee almost worne â—ut or as the scraches in the face that hinder the beautie yet a print there is and a face there is and some sparkles remaine though they bee as the sparkes of a broken diamond And howeuer now in hir decay yet that at some such time as shee was much better then now that nothing hath beene found out by hir mother wit plainely nothing at all were much to hir shame and indeede to speake plainely a plaine vntruth Witnesse most of the Gentile learning whereof wee make dayly vse where is found the remainder of that first light dimmed in Adam yet a light much of it helped as a lamp with fresh oyle by the information of Noe to Iaphet and those of Iaphets posteritie much againe succoured by trafficke with the Iewes and by bookes which the Gentiles might and did reade otherwhiles and therefore inuentions thence taken are good and wholsome whither the inuentions of Poets of their poeticall braine Let Aratus Menander Epimenides bée as they are They may bée are known to be poets and their sayings not worth repetition by any far inferior to Paul much lesse by Paul himselfe if they were not truth nor agreable to truth If the gentile learning of the Egyptian were void of all vse all their inuentions to be condemned what doth scripture coÌ„mend Moses for a man that was learned in al their wisdome Act. 7.22 If natures schoole yeeld no instruction Act. 7.22 why doth Paul ask the Cor. as touching their behauiour in publik praier Doth not nature teach you 1 Cor. 11. if a man haue long haire c. If an humain inuention bée a matter of such offence 1. Cor. 11.14 what is the inflectioÌ„ of a nowne with such and such articles the coniugating of a verb in such and such a manner the GraÌ„mer rules in hebrue greek latine and the construction according to these rules ar not al these the inueÌ„tions of meÌ„ some Iews enimies to Christ others Pagans othersome popish as also their dictionaries in this that method without al which neither scriptures could haue been translated nor our common people so edified by vnderstanding theÌ„ read as they now are in their own language If sufficient it be to dash a thing out of vse because heatheÌ„ or humaine what think wee of our moneths daies their seuerall names Ianuary February March April c. and munday twesday c. If wee may borrow no helps froÌ„ humaine inuentions for the policy of God his people their better ordring why did Moses take aduertisment from Iethro Consider the persons and it might haue been said Moses the man of God faithfull in all that he hath to doe shall staine himselfe and his reputation which may otherwise grow vnto him if he make himselfe beholding to Iethro Wee all know this Iethro what he is and that his counsell is but a humaine inuention But it may bee obiected by humain inuentions they meane Inuentions of the Bishops of Rome of freers of meÌ„ popishly heretically minded Nor is this true not the first For the vse of godfathers godmothers was inuented by Higinus which yet Peter Martyr approueth in baptisme for a profitable institution Vtile sanè infli tutum Peter martyr I. oc com de padobap c. 8.5 Dionâ—sius compla caemiteria parochias diuisit Polyd. Virgil. de inuet rer lib. 4. c. 9. Non sine numâ— ne factum put a bimus quòd noâ—issime hoc muÌ„ di senescentis sacâ—lo arâ—â—â— typographâ—caâ— repererunt virâ— industrit qua amissi done inguaruÌ„ iacturam maxima ex parte sarcit c. Gualter in Abac. c. 2. The deuâ—ding of parishes churches churchyards an inuention of a Bishop of Rome whose name and time we know About the yeare of the Lord 268. Dionysius deusded the bounds limits of churches churchyards parishes 2. nor is the inuention of Freers to be condemned For the art of printing whose inuention was it but as some think a freers or as other think a knights one Iohn Cuthen berg who euer a popish inuention it was if we stile our speech as the obiection is framed Inuention humaine or popish or what you will this commendatioÌ„ it hath be Gualter wee must not think saith hée it was done without the power of God that in these last times of this aged world industrious meÌ„ haue fouÌ„d out the art of printing which maketh vp very much the losse of the gift of tongues in spight of the enemies spreadeth abroad the doctrine of truth with admirable successe to the people which are most remote farte of 3. nor is the inuentioÌ„ of meÌ„ popishly affected to be condeÌ„ned for the inhibitioÌ„ to disturb a maÌ„ in his sermoÌ„ was a law made by act of parlameÌ„t in the days of K. Philip Q. Mary whose religioÌ„ what it was no maÌ„ but knoweth yet who caÌ„ mislike this order of theirs but they who are enâ—mies to al good order Abac. c. 2. 4. nor if souÌ„d out by an here ticke is it to be condeÌ„ned The papist we take it thinks no better of vs theÌ„ wee do of theÌ„ here ticks at the least wée call one another yet in an exposition of scripture which is more then that vse of a garment they can bée content to borrow light froÌ„ our commentaries as Ferus out of Pellican Gen. 26.1.2 verbatim Penar deÌ„tius out of M. Caluin vâ—d Ionat cap. 1. v. 9. verbatim so in the 10. v. Pag. 142 â—in 18. v. 11. out of M. Gualrer likewise vpon Esther he taketh whole sentences out of Ludouicus lauater so Bellarm out of M. Beza Iansenius his harmony is framed out of M. Caluin share many other their writings it may be grauÌ„ted the same of vs otherwhiles are beholding to them for obsetuations one or other if wee bee not men compareable to vs haue receiued