The altar of Damascus or the patern of the English hierarchie, and Church policie obtruded upon the Church of Scotland

CHAP. 7. The calling and function of English Priests and Deacons. (Book 7)

THE name of Priest to signifie a mi∣nister of the Gospell, is usuall with them, even in their latest Canons. Howbeit it seemeth to bee derived from the Greek word Presbyter, yet seeing it hath been used to signifie a sacrificing Priest, such as the Masse-priest was thought to be, and is still retained in their latest translations of the Bible, to signifie a sacrificing Priest, their pre∣text of the originall of the name, is frivolous, for either they should translate the Leviticall Priest sacrirficer, if they would retaine the pro∣per signification of the word priest, or else ab∣staine from, or alter the name of Priest, seing they may have choyce of names.

The Ecclesiasticall persons in the Parish Church are, the minister, and Deacon. In the minister are to bee considered, his ex∣ternall calling, and his publicke function. His externall calling is, either to the order and degree, or to the benefice, and place of the ministerie. The externall calling to the order and degree is seene, either in things preceeding the ordination, or in the ordination it selfe. In things going be∣fore the ordination, as 1. publick intimati∣on made by the Bishop, in the most famous

places of the Diocie of the day of ordinati∣ons, 2. Letters testimoniall to the Bishop ordainer, from men of good credit and re∣ligion, as well of the conversation of him who is to be ordained, as of his birth, that that he is not a bastard, or bond-man. 3. the examination of him who is to be ordai∣ned, either of his education, whether hee were brought up in a common Schoole, or in an Academie, or of his progresse in hu∣mane literature, or theologie, in which is to be considered, either the proficiencie it selfe to be tried by the Bishop himselfe, or the Archdeacon, or some other appoynted for him: or else, the degree which hee hath taken on in the Schooles. The ordination it selfe consisteth in prayers for him, who is to be ordained, 2. in exhortations to him, and 3. in imposition of hands.

You may see, that they make the calling to the ministerie, and the calling to the place, two divers actions distinguished in time, whereas none ought to be admitted to the ministry, but when and where there is a place voyd. The A∣postles ordained not ministers to rove abroad through a whole province, but appointed them towne by towne, Tit. 1. 5. Act. 14. 23. The Councell of Chalcedon decreed, that no pres∣byter should bee ordered loosely, that is, un∣lesse (as it is there added) it bee in some congregation or citie. The word Apole••ymeno••s they interpret without a title, but then by a title they meane, not a particular charge, but

some possession or living to be maintained by. But who will ever admit (sayth Mr. Calvin) that the title which the Councell requireth,* 1.1 is a yearly reve∣nue to maintaine himselfe with? In the latest ca∣nons this Popish interpretation is approved, where are set downe the titles of such as are to be made ministers. If he be provided to a place in some cathedrall, or collegiate Church, or if he be a Fellow, or in the right of a fellow, or if he be to be a conduct or Chaplain in some col∣ledge in Cambridge, or Oxford; or if he be a Master of Arts of five yeares standing,* 1.2 that li∣veth of his owne charge in either of the univer∣sities, or if by the Bishop himselfe that doth or∣daine him, he be shortly after to bee admitted to some benefice, or curatship then voyd, is he sayd to have a title, howbeit hee have not as yet a particular flocke, which was not the mea∣ning of the councell of Chalcedon, farre lesse the meaning of the holy Ghost in the scripture. They have made 60. 80. or 100. at a clapp,* 1.3 and sent them abroad into the countrey, like masterlesse men, say the authours of the admonition to the Parliament. And againe, When they have made them,* 1.4 either they may tarry in their colledge, and lead the lives of loytering losels as long as they live, or else gad abroad with the Bishops Bulls▪ like to Cir∣cumcellions to preach in other mens charges, where they list, or else get benefices by friendship, or money, or flatterie, where they can catch them: or to con∣clude, if all these faile, that they may goe up and downe like beggars, and fall to many follies, or else as many have done, set up bills at Pauls, or at the Royall Exchange, and such like publike places, to see if they can heare of some good masters to entertaine them into service. In the late Canons foresayd,

the Bishop is ordained to maintaine him in all things necessarie, who hath not one of these ti∣tles, till he preferre him to some Ecclesiasticall living, which is but one of the rotten Canons of the Canon law. If this were kept, 3. or 4. Bishops in this realme would have kept such houses, as never any did in this land, as is sayd in the foresayd admonition. Their order in ma∣king Priests, is this. First they must be Deacons before they be made Priests, for so they inter∣pret the words of the Apostle, 1. Tim. 3. 13. they that have ministred in the office of a Deacon wel pur∣ch••se unto themselves a good degree, that is, say they, a step to the ministerie. The Apostle sayth not that they who doe the office of a Deacon well shall get a good degree or standing, but that in so doing, they get themselves a good degree, that is, authoritie and estimation in the church, and consequently great boldnesse in the faith. For a man may have gifts sufficient for a Dea∣conship and yet never have gifts sufficient for the ministerie. But admitting the office of the Deacon were a step to the ministerie, that hee who is a Deacon may be a Minister, it follow∣eth not that there is not accesse to the Ministe∣ry, but by this step of the Deaconship. And therfore not to admit a man to the ministerie, ••nlesse hee first take upon him the office of a Deacon, is a na••gh••ie device. It was decreed in their lat••st Canons, that no Bishop should make any person, of what qualities or gifts so∣ever, a Deacon and a Minister both together up∣on one day. Not that alwayes every Deacon should be kept from the Ministerie a whole yeare, when the Bishop shall finde good cause to the contrary: but that there being now foure times appointed everie

yeare for the ordination of Deacons and Ministers, there may be ever some time of triall of their beha∣viour in the office of a Deacon, before they be ad∣mitted to the order of Priesthood. Yet they are not so nice,* 1.5 but this order may be dispen∣sed with, and that one may take on both the orders upon one day, as Mucket doth record. When the time of giving orders draweth neere, the Bishops Bull is set up upon the Church doore, to give warning, that if any be minded to receive orders, let them repair to the Bishop at such time and place. This is, sayth Mr. Cart∣wright, like the sound of a trumpet to gather an Armie. But the Bill which is set up upon the Church doore, is in latine, so that the people cannot understand the sound of the trumpet. This Bill doth not desire the people to come, & object against the persons to be ordained. And suppose that were the end, it wer but a deluding of the people: for either they have a Priest or Curat already, and then they have not need to object, or else the place is voyd, but they know not against whom to object, for amongst 40, 50, or 100. perhaps they know not who is the man, that is appoynted for them. The Bishop and the patron out of the whole number wil choose afterward when and whom they thinke meete. And howbeit there were not one voyd Church in all the Diocie, but incumbents in every one of them, yet the Bishop will give orders. And againe, if none of them have ever been conver∣sant in these vacant parts, how can they stand up and object against them. The day of giving orders being published, which is ordinarily up∣on the Lords dayes, after the Ember weekes,

then there is repaire to the citie or village where the Bishop is to give orders. He that can purchase the letters commendatory of some nobleman, or knight, shall come best speed. Then is he to be tried by the Archdeacon, who is but a Deacon onely in respect of his Arch∣deaconrie. Howbeit sometimes the Archdea∣con be also a Priest, beside that it is a confoun∣ding of distinct offices, it is not by vertue of his Priesthood, but of his Deaconship, that he trie∣eth the persons who are to be ordained. They are tried by some questioning, but as the Arch∣deacon pleaseth. Their pastorall gifts of utte∣rance, doctrine, and exhortation are not tried ei∣ther by the Archdeacon, or any particular church: may these gifts are not needfull in an English priest; for a bare reader is sufficient to bee an English minister. The Archdeacon is sometime in one part of the countrey, and the bishop in another.* 1.6 The Bishop making ministers at Exceter, and his Archdeacon at Oxenford, or the Bishop making ministers at Leichfield, and his Arch∣deacon at Durham. When the day of ordination is come, after an exhortation made, & the com∣munion celebrated, the Epistle and Gospel read, and the hymne, Veni creator sung or sayd, the Archdeacon presents to the Bishop all those who are to take on the order of Priesthood that day, with these words, Reverend father in Christ, I present to you the persons here present, to be admit∣ted to the order of Priesthood. Then after some demands and answeres, of the Bishop, and the other, who is to be admitted, he demandeth of the people who are present there, where he gi∣veth orders, if they know any impediment which may hinder any of these present to bee

admitted to the order of priesthood, which is a manifest mockage. For it may be, that none there present ever heard or saw any of them, or all of them, before that day. But these words import that ordinations of old were performed before the congregation, whereunto he was to bee appoynted. Thereafter the oath of the Kings supremacie is taken, then againe after an exhortation, follow other demands an answers. After that the people who are present, are desi∣red secretly to commend the businesse to God, for which cause they are all silent for a little space. After that the Bishop readeth a prayer, which being finished, they who are to be ordai∣ned, sitting on their knees at the Bishops feet, the Bishop and the rest of the Priests who are present, lay hands severally upon the heads of every one of them, the Bishop uttering these words, Receive the holy Ghost, whose sinnes thou doest forgive, they are forgiven, and whose sinnes thou doest retaine, they are retained: and be thou a faithfull dispenser of the word of God, and of his holy sacraments. In the name of the Father, and of the Sonne, and of the Holy Ghost, Amen. Hee commandeth the ordained to receive the holy Ghost, as our Lord and master did when hee breathed on his Disciples, bestowing in very deed the gifts of the spirit when hee breathed upon them. Ordinary pastors cannot con••erre the gifts of the spirit, whether breathing as Christ did, or by laying on of hands as the A∣postles did. They may as well imitate Christs breathing, as they may usurpe these words. Whether the ordained receiveth the holy Ghost or not, let the world judge. Calvin sayth of the Popish Priests, ex equis fieri asinos, ex fatuis phre

neticos, quicunque in sacerdotes consecrantur. Is any of their Curats after the pronouncing of these words, either the holier, or more apt to teach, and yet beside this blasphemie, they will the ordained to dispense the word of God, who cannot divide and cut it aright. Where it is sayd, whose sinnes yee forgive shall be forgiven, &c. a po∣wer to reteine and forgive is given them sepa∣rate from the preaching of the word, as in the Roman Church an infinite number of Priests cannot preach, yet all have power to absolve from sins. So may the blind English Curates. Sicklike it is a mockage, ••hen after that the bi∣shop delivereth to each of them the Bible in his hand, saying, Take thou authoritie to preach the word of God, and to minister the holy sacraments, in the congregation where ••hou shal•• be appointed. He should rather have put the service-book in his hand. For either they are ignorant and cannot preach, yea not tried in that facultie: or if they can, they may not till they get a licence of the Bish, and whether they shal be appointed to a∣ny congregation, or not, they are uncertaine, be∣cause it dependeth upon the p••trons plea∣sure. * 1.7 So that, if either the forethinking himselfe, like the shop better then the Church, or if the Patron will keepe the doc••e shut against such insufficient men, which the Bishop opened so wide, or as somtime falleth out, they cannot agree of their market, it com∣meth to passe that he is made a minister, which either cannot, or will not, not onely not fulfill, but not so much as lay hand of that Ministerie whereunto hee was appoynted, sayth Mr. Cartwright. When all this is done, the companie convened sing the Creed, and they goe to the communion, which all they that receive orders take together, and

remaine in the same place, where the hands were layd on them, untill such time as they have received the communion. The celebration of the supper went before in the beginning of the action as is enioyned in the book of orde∣ring Bishops, Priests, and Deacons, but they communicate not till the end of the action. The first celebration then was nothing but a conse∣cration, as they call it, of the bread and wine, without the pertaking of the communicants, & all the rest of the action must intervene before they partake: for to what end els is there made twice mention of the communion. So the first is like the offering of a sacrifice, the last is liker to the supper. Is not this great cōfusion betwixt the first and second part of that holy action, to intermingle another action, yea as some say, a∣nother sacrament, confounding two sacraments together. Their Letanies and Collects, for bre∣vities sake, I passe by.

The external calling to the benefice, or cer∣taine place of the ministerie, is either to a parsonage or a vicarage. In each of them is to be considered, 1. nomination, either when the right of presentation is in another per∣son nor his, who doth nominate, as somtime it falleth out: or when the right both to no∣minate & present belongeth to him. 2. The Bish. triall of his gifts & qualification, whe∣ther he be capable or not of such a Bene∣fice. 3. Admission either to the title it selfe, as when the Bishop doth institute at the presentation of another, which is cal∣led Institution, or when the Bishop himselfe

who doth institute hath the right of patro∣nage, which is called Collation: or else ad∣mission is to the possession it selfe by in∣ducting, which is either done by the Arch∣deacon himselfe, or by his deputie.

After they have thus received their order of Priesthood, and are ordeined at large in nubibus, they pay for their letters of Orders (for their admission to their Ministerie must not be free of fees) and runne abroad through the whole Diocesse, where they please, preaching any where, if they have gotten after their Ordina∣tion another licence to preach. For they must not preach by vertue of their order of Priest∣hood in the intendment of the Prelates, but must have the Bishops warrant to that end. They are put in remembrance at their ordina∣tion in the Bishops interrogatories, & exhorta∣tions, in the Gospels and Epistles, and at the de∣liverie of the Bible in their hand, of the dutie of preaching and teaching. But that is onely for a fashion, for they read of the booke these Gospels, Epistles, Exhortations, which were u∣sed of old, and are reteined still in the booke rather to be a monument of that which hath been, then for their right use and end. For in the Romane Church, when the Masse Priest is to receive orders, by the Epistles and Gospels, &c. he is put in remembrance that he must blesse, governe, preach, baptize, 〈…〉〈…〉 doctrine should be spirituall medicine to the people of God▪ that the Church of God is to be edified both by preaching and good example. These are peeces of the ancient order, which was in the Church, lying still in their corrupt ponti∣ficals,

to be rehearsed in the forme of a service. But when they come to the action it self, wher∣in the order of Priesthood is actually confer∣red at the laying on of hands, there are no such speeches used. So in the English, much is said of preaching and teaching before they come to the laying on of hands, but then there is a ge∣nerall word used, Be thou a faithfull dispenser of the word of God: not mening to dispens by prea∣ching, for they know that many of them cannot teach, but to dispense it, as it is divided & set in order to be read, & sung in the service book. Or else they mock God, his word, and his Church, after the old Popish manner, not intending the right dispensing of the word by preaching. When he is to be set in a certain place, he see∣keth the Patrons favour, or maketh some simo∣nicall paction with him, as we have alreadie heard out of Brightman, and a little before out of M. Cartwright. The Patron presenteth the man whom he thinketh fittest for his own hu∣mour, and the Bishop doth try his gifts, and qualification. Heere the liberty of election is taken from the Congregation, and given to the Patron and the Bishop. That the Patron should be some way acknowledged for his liberalitie toward the Church we doe not gainesay. Ther∣fore jus utile, that is, if he be redacted to poore estate, that he be relieved with the rents of the Church, and jus honorisicum, right to a fear in the Church, and jus onerosum, to have a care that the rents be not dilapidate, as also to be gardian and keeper of the rents of the Church during vacancie, or what other thing else, not savouring of superstition, or ostentation wee grant unto them, but the right of presentation

of Clerkes to the pastorall office we cannot grant. The Church may not resigne this liberty of election in the hands of another man, but is ever bound to retaine in her own hands the freedome to choose the fittest person to have charge of their soules. This liberty of Election was acknowledged to be so equitable, & groun∣ded upon the principles of nature, that there should be more Clerkes then one tryed when a Church was vacant, where this order might be had, that in the Councell of Trent, some o∣thers also chosen by the Synode beside the Bi∣shop, were ordeined to examine and chose the fittest of those who offered themselves, or were offered to a tryall, and this is called examen per concursum. But in our neighbour Church they have no such constitution. The Bishop himselfe tryeth or appointeth whom he plea∣seth, none is depute by a Synode to joyne with him. And where the Bishop himselfe is Patron of a benefice, he maketh not, nor yet receiveth any offer of a leite of many that the worthiest may be chosen, but the Church is under the same bondage, whether the Bishops or Lay∣men be Patrons. Now what is this examinati∣on of the Bishop, surely very superficiall, and imaginarie. The request of any in authoritie is able to obtain the Bishops institution, sup∣pose he be unsufficient. And indeed there is no extreme suite, the doore is not so hard locked, sayth Mr. Cartwright,* 1.8 there needeth but the lifting up of the latch. And in another place he sayth, that many say, that for a dish of fruit of the golden griffe, they lease out, and make all manner of marchandise of the Lord Orch••rds, that he which hath no gift in the heart,* 1.9 yet if he have a gift in the band, need

no other key to open the Church doore, and enter in∣to a benefice.* 1.10 He that came to the Bishop of Win∣chester to serve in his Diocesse, borne at Nor∣wich, and made a Minister at Peterborow, knew not how many Sacraments there were, and requested a dayes respite to answer the Bi∣shop, what the office of a Deacon was, may be one for example, to let us see, what manner of men may▪* 1.11 receive orders amonst them. Have not the Bishops chosen, sent, and commended unto us, saith the Authour of true and Chri∣stian Church-policie, such as know not a Bee from a Battle-dore, or the Lords prayer from the Articles of faith, of which sort of Ministers, the Parson of Haskam now living, a Chaplaine in Win∣ton Diocesse may be produced for a witnesse, omni exceptione maior. It is related there, that this Parson at the instant request of a Knight, was demanded by the Bishop, which was the first petition of the Lords prayer, after he had a pretie space pawsed and gased towards heaven, at length made this answere; I beleeve in God the Father Almightie, &c. This profound Clerk, howbeit hee could not obtaine the institu∣tion at that time: yet afterward,* 1.12 sayth this Au∣thour, by corruption of the same Bishops Chancel∣lour he was instituted in the same benefice, and to this day possesseth it quietly, though he can hardly read English to the understanding of his people. I could informe him also of many other such Clerkes, ••••siant and beneficed in that Diocesse, &c. That which the Bishop could not doe at the first, by reason of the Knights opposition, he did after∣ward at his Chancellours desire. Lest any man should thinke, that there hath been but a few of these examples, let us heare what

Mr. Cartwright sayth,* 1.13 I am well assured, that all the•• Ecclesiastical stories extant, are not able to furnish 〈◊〉〈◊〉 of so many unworthy ministers chosen by al the chur∣ches throughout the world, which have been since the Apostles times: as have swarmed these few yeares out of the palaces, as out of the Trojan horse, of that small number of Bishops, which are in England. Of the other side, if a man will cast his eyes to France, both in persecution and peace, and from thence looke into the Churches of some parts of Savoy, and yet stretch them out further to some certaine common∣wealths in Germanie, and come home to our neigh∣bours the Scots, and compare generally the ministers chosen of the Churches, with the most part of these, which the Bishops make: (if he love not himself too much, and be not a stubborne defender of that hee hath undertaken) he shall be compelled to confesse, as much difference betwixt the one and the other, as be∣tween gold and copper, or any other refuse mettall. The people which are fed, are to the people which are unfed with preaching, like an hand∣full to an house-full, or an inch to an ell, sayth the author of the Assertion for true Ch. policie.* 1.14 These are the fruits of the Patrones presentati∣on, and the Bishops sole election, institution, or collation. The person duely chosen, and law∣fully ordained, should have testimoniall under the hands of the Pres••yterie, and chiefe of the people, to certifie, that he is duely and lawfully chosen, and ordained, that is, that he hath the just title to the temporalities, and in place of the Archdeacon the kings officiaris appointed to that effect, being certified by this testimonial, may by another writ confirme, and really in∣duct into the possession of manse and glebe, & other possessions. So the Archdeacons pretie

signet should give place to the kings great seal, sayth the authour of the Assertion. For as the order doth stand, there falleth out many con∣tentions, and suits in law, sometime betweene the Patron and the Bishop,* 1.15 sometime between two Clerkes presented by two Patrons: some∣time between the Clerke presented, and the Bishop, the Clerke calling the Bishop by a double quarrell before the Archbishop, or the judges of the court of audience, for not grant∣ing institution: sometime between the Clerke instituted, and the Archdeacon not executing the Bishops inductorie mandate, because the Church is not vacant, and betwixt him who pretendeth the title, and the reall incumbent, whereupon doe fall out many foule riots, brea∣ches of the kings peace, and unlawfull assem∣blies upon entries. and keeping of possessions. What a great hinderance the patrones power to present, is to the planting of churches with a learned and faithfull ministerie, not onely the Church of God in former ages, but also our owne since the reformation in a part, can beare witnesse. This is the difference betwixt us and them in this poynt, that they defend this right of the Patrone, which taketh away libertie of Election, wee craved a reformation of it, and were more carefull to try and sift the person presented, yet this is the inconvenience, that seldome it fell out that the worthiest were no∣minated, where patrons had a right to present. You see then, what wayes a man commeth to the ministerie, and a benefice. First,* 1.16 hee must receive orders, and pay well for them. For it can not be denied, but the Bishops Secretarie, Gentleman Vsher, groome of his chamber, Butler, Pantler, Por∣ter,

and other the Bishops menials (besides his own and his Registers fees, and his Clerke for expediti∣on) doe usually (all, or most of them) challenge and receive fees (some more, some lesse) before the poore minister with his boxe of orders can be suffe∣red to passe by the porters lodge. When all this is done, what crooked mean••s he must use before he come to the possession of a benefice, ye have heard also, and how the Congregation is all this time neglected. This cannot be denyed, that there is not any one man, or woman,* 1.17 amongst 40. in any one parish among 40. that can tell that ever he, or she, did see or heare of the Minister appointed, and sent by the ordinarie to be Parson, or Vicar, of the Pa∣rish Church vacant, before such time, as he did heare, or see the Parish Clearke to trudge with the Church∣dore keyes to let in the S••xtin, to ring the bells for the said Parson or Vicars induction, and reall pos∣session.

The publicke furction of the minister, is either in preaching, or in the rest of his ad∣ministration. In Preaching, either with li∣cence granted him for that part after the Bishops approbation, and that either to his own flock, or without to Clergie, or people, or without licence ••b••eined to that effect, as if being master of Arts, or in any superiour degree, he preach to his owne flocke with∣out licence.

We see then that the giving of orders is not a giving of power to preach, for then every one who receiveth orders may preach without any further licence, as well as a Master of Arts, who is n••w come from Cambridge from his

Rhetoricks and Physicks. This licence granted to some, and not to all; yea, not to the most part, declareth that they doe not esteeme prea∣ching any essentiall part of the Priests functi∣on, more then the Papists doe, and the prac∣tise among the one and the other is just the same. For none of their Priests do preach, but such as are licentiate. The author of the Peti∣tion to the Queene sayth, Where the Bishops or∣deine one minister that can teach,* 1.18 they make twenty that cannot teach: and so idle shepheards are set up in the roome of true Pastors. They that can teach are bound hand and foot till they get a licence: But sithence Christ bad his Priests preach, who should forbid them preaching, said Wickleffe, in the exposition of his Conclusions exhibited to the Bishops. When they have gotten licence either they loyter: or if they preach, their preaching is hedged in with penalties, injunctions, cave∣ats, canons, advertisements, that they may not deliver the whole counsell of God: or else they play the part of prophane Orators,* 1.19 with affe∣cted eloquence; or make the people laugh with merry tales, as the Authour of the Admoni∣tion to the Parliament doth relate. To con∣clude then, a bare Reader of the service booke in English, is sufficient to be an English priest.

In the rest of his administration, accord∣ing to the prescript, either of the Q. In∣junctions, so that they be not repugnant to the lawes, or of the Liturgie set forth by pub∣lique authoritie.

This Liturgie maintaineth a Reading Mi∣nisterie: for it requireth nothing necessarily to bee

done by the Minister,* 1.20 which a child of ten yeare old cannot doe, as well, and as lawfully, as that man wherewith the booke contenteth it selfe. Preaching is but accidentall and accessorie, without the which their office doth, and may consist. And indeed boyes, and senselesse Asses,* 1.21 are our common Ministers for the most part; for common reason may serve the turn, and do this feat well enough. It is indeed lesse busie, then the Popish Priests service, be∣cause the Kalender, and the Rutricks of the book are fewer and plainer, then his Portuise, and Pic were. So that lesse Clerkes, then 〈◊〉〈◊〉 pri••sts which had but some blind Latine in their belly, may serve for our store, say the Authours of the Admonition to the Parliament.

The administration according to the pre∣script of the booke of Liturgie doth con∣cerne, either the Bishop or the Church, or the Minister himselfe. The Bishop, to wit, in confirmation of children: The Church, either in certaine rites, as bowing the knee, or in certaine answeres.

Of Bishopping we have entreated before. The Congregations part standeth in some rites, and gestures, or in some answers: Now the peo∣ple sit,* 1.22 now they stand up. When the old Testament is read, or the lessons, they make no reverence, but when the Gospell commeth, then they all stand up; they thinke that to be of greatest authoritie, and are ignorant that the Scriptures come from one Spirit. They make curtesie when Iesus is named, either in Sermon, lesson, or otherwise, uncovering their heads, and making a leg, with such scra∣ping on the ground, that the Minister or Rea∣der

cannot be heard for a space thereafter. And yet saith the Author of the Petition to the Qu. The Bishops and their Chaplaines seldome use this,* 1.23 unlesse it be at reading of the Gospell, as if the Gos∣pell were more holy then the rest of the Scripture: especially they forget it, when lustily and bravely they sweare by the name of Iesus. The name of Iesus is more reverenced, then the name of Saviour, which is of the same signification; or other ti∣tles of Christ, as when he is named Messias, Christ, Mediator, the Son of God, &c. or when God is named: as if the Apostle had meant Philip. 2. that every knee should bow at the na∣ming of Iesus, when as he onely saith, At the name of Iesus: that is, every creature shall bee made to acknowledge his power, and authori∣tie, which is his name, as the word is often taken in the scripture. It is not the sound of syllables, but his divine power that is meant. Then again for answers, the people are appoin∣ted at divers prayers to rehearse word for word after the minister, whereby an opinion is ingen∣dred in their minds, that other prayers do not so much pertaine to them, as those which they utter with their own mouthes. As the minister is the mouth of God from God to the people: so should he be the mouth of the people from the people to God. Sometime the minister saith one part, and the people another. And in sun∣dry parts of the Letanie, the people make the prayer, and the minister onely directs them what to pray for. At the communion one of the people is allowed to make the generall con∣fession in the name of the whole congregation. At some prayers they are enjoyned to kneele devoutly, and not at others.

In the administration which doth con∣cerne the Minister himselfe, or to be consi∣dered, either the substance of the booke it self, or certaine directories.

As for the substance of the book, it is taken out of the Popes portuis, with some rubricks, and glosses of their own framing. The same matter which is conteined in the English, is al∣so contained in their service book, with some little addition. The same forme is also obser∣ved with a small alteration, wheras our forme of service should be as different as may be, from the Popish. And for length, it is so wearisome, that many times it shutteth out Preaching, viz. when Baptisme, the Communion Marying, Churching, and Buryal, con••urre together, as often they doe in great Congregations,* 1.24 as it is said in the Abridge∣ment of Lincolne Ministers. Divine service in the Apostolicall Church was not spent in read∣ing prayers, Psalmes, Epistles, Gospels, &c. but for the most part in doctrine and exhortation. When the Congregation assembled, their Pastor was with them, and he spent not the time in reading lessons, prayers, collects, &c. but utte∣red some word of exhortation, and doctrine, upon the parcell of Scripture which was read; as was the custome also in the Sinagogues. And suppose it had bene omitted at any time in the Sin••gogue, we reade not of any such lame Liturgie in the Christian Church, in the dayes of the Apostles, nor in many ages fol∣lowing, till blindnesse, ignorance and lazinesse, made the chiefe part of divine service to be o∣mitted, and a prescript forme to be made, for 〈◊〉〈◊〉 and ignorant Priests. For shal we beleeve

that as long as Pastors were able to teach and exhort, that they posted over a number of pray∣ers and lessons, &c. and no farther? No The bels of Aaron should give a sound, as often as the Lords Priest entreth into the Sanctuarie. Or doe they thinke, that their Pastor was abroad at his pleasures, when the flock was at their pastu∣rage, as devine service, and some other read∣ing minister serving them. The Apostolicke Church, and purer Antiquitie, knew no such minister. Out of the lessons, or Psalmes, which were read, the minister took the argu∣ment, and ground of his sermon, beginning after this, or the like manner: Ye have heard brethren the booke of, &c. read. The booke is read, wherein it is prophecied. We heare brethren, when the Gospell was read, the Lord saying that &c.

The directories are contained, either in the Kalender, or the Rubricks. In the Kalen∣der, to direct the minister in such things, as belong either to the minister himselfe, or to the whole Parish. To the minister him∣selfe, either in reading some Psalmes each day of every month, or of the rest of the Bible, partly out of the Canonicall Scrip∣ture, partly out of the Apocrypha bookes, and that within the yeare.

The reading of Psalmes, and other parts of Scripture, is not preaching, but the word read is like a loafe unbroken, or not divided in pee∣ces, and morsels. And therefore it is not a right set forme of service to prescribe all the Psalmes to bee read within the space of a month,

or so many lessons of the Scripture within a year to take up the time, which should be spent in preaching. Lesse Scripture read, and withall explained, and opened up to the use of the hea∣rers, is more profitable. And if the other pre∣judge this, howbeit the matter be good, for it is the good word of God, so much as is canoni∣call, yet the forme is naught, and in this case unlawfull. Then as for the reading of the Psalmes, they make daily prayers of them, when as they bee not all prayers, or else the matter of these which are pra••ers, doth not agree to the present time and state of the Church, but are read hand over head. The A∣pocrypha bookes should not receive that ho∣nour, as to be read publickly in the Church, as canonicall Scripture is. Because they containe sundry false and frivolous things; and suppose not, yet they are not the trompets which are set apart and sanctified by God, to bee blowne by his priests in his temple. The church of the Iewes read no other scripture but Cano∣nical, Moses and the Prophets, and the Psalmes: and the Christian Church in the purer times, onley the monuments of the Prophets and A∣postles. The Councell of Laodicea decreed the same also. The reading of them in the Church hath made the people beleeve, that they are portions of the old and new testament.* 1.25 Sundry of the Prelates take texts out of the Apocrypha, sayth the authour of the petition to the Queen. Divers chapters of the Apocrypha are appoin∣ted to be read for extraordinarie lessons upon Feast daies, and some parts of the canonicall Scripture are omitted.

The directories, which direct in such things, as belong to the whole Parish, are a∣nent observing feast dayes, and daies of ab∣stinence from flesh.

They have a number of feasts, and fasting daies, more then the Iewes had appointed to them. The holy dayes observed by them, be∣sides the weekely Sabboths, are these follow∣ing, the dayes of the Feasts of the Circumcision, of the Epiph••••ie, of the Purification of the blessed Virgin▪ of S. Matthias the Apostle, of the annuntiation of the virgine, of Saint Mark the Euangelist, of Saint Philip and Iacob the Apostles, of Christs Ascension, of the nati∣vitie of Iohn Baptist, of S. Peter the Apostle, of Iames the Apostle, of Bartholomew the A∣postle, of S. Matthew the Apostle, of S. Mi∣chael the Arch-Angel, of S. Luke the Euange∣list, of S. Simon and Iude the Apostles, of all Saints, of Saint Andrew the Apostle, of Saint Thomas the Apostle, of Christs Nativitie, of S. Steven the Martyr, of S. Iohn the Euangelist, of the holy Innocents, Munday and Tuesday in Easter weeke, and Munday and Tuesday in Whitson weeke. This is their number and or∣der as it is set downe in the beginning of their service booke. They keep the same order in the observation of them, that the Popish church observeth, with the same distance of time from other, upon the same dayes, Gospels, Epistles, Collects, and proper lessons the same, howbeit some time fewer, with the like obser∣vation of rest. And howbeit S. George be left out in this reckoning, yet is his day honoured. This Saint, saith Barrow,* 1.26 hath no small entertain∣ment

with his solemne procession (and that by no small estates,* 1.27 but even the greatest of the land) with Cornets, Trumpets, Harbe, Shackebuts, Ps••lteries, Du••••imer, and all instruments of musicke, &c This Saint beside his noble ordour of Knighthood hath also his peculiar Chaplaine Palatine of the order who it to weare a gold ring on his thomb. The holy dayes are dedicate to the Trinite, to Christ a∣lone, to Saints, to Angels. As for the day de∣dicated to the honour of the Trinitie,* 1.28 Bellar∣mine doth confesse that it is recent, that it was not observed at Rome in the dayes of Pope Alexander the third. It was celebrated in some particular Provinces, but not received into Rome, till the time of Pope Iohn the 22. It was thought needlesse, seeing the Trinitie was remembred, either one way or other in the daily service, but especially upon the Lords day: for the Preface of the Trinitie day was of old sung upon the Lords day; and the Creed wherein the Trinitie is remembred, was not omitted. If there should be a holy day for eve∣ry great mysterie of our religion, then must we have many more holy daies, then we have yet had. If a particular day for the Trinitie entred but of late in the Church, for the respects fore∣said then what mysterie of Religion is remem∣bred frequently on the Lords day, in hymne, prayer, confession, creed, or sermon needeth not a speciall day, and a set service with bodily rest for that mysterie. You see then, that the feast which was rejected a long time by the Popes themselves, the English doe retaine. As for the feastgoelonging to the life & death of Christ the most ••enoumed, & most ancient, is Easter, and yet it was not observed by the Apostles. The

hote contentions about it, whether it should be observed upon the day of the full Moone, or the Sabboth after, declareth that they did not institute it: for they could have easily decided that question, whether shall we be conforme to the Iewes in observing the same day with them or not: yea, the Apostle, 1. Cor. 5. 8. speaking of the celebration of our Easter, tyeth us not to a certaine number of dayes, as the Iewes were, who after the eating of the Lambe; might not have any levened bread in their house for seven daies, but sayth, ours is all the yeare long to be observed, ye through our whole life, & with o∣ther kind of unleavned bread, both by particu∣lar Churches, & persons. No where doth he re∣fer us to anniversary Easter. The Christian Pen∣tecost was not observed by the Apostles, how∣soever sometime some of thē went up to Ieru∣salem at the Iewish Pentecost, to confirme or ••ucrifie the Iewes, as long as the Temple stood. If the Apostles thēselves, upon whom the gifts of the H. Spirit were powred that day, did not observ it themselves, who were the receivers of the benefit, what warrant haue we to observe it. If neither Easter nor Pentecost were Apostoli∣cal institutions far lesse the Ascension day, and the Nativitie. The feast of Circumcision Bellar. saith is very recent, & it is to be observed that they have a service day, or holy time for Christs circumcis. but not for his Baptism for upon the E••iph, day they make mention of the 3 wisem. & the star, but nothing of Chr. Baptism in their G••spels and Epistles. In a word all the dayes de∣dicate to Christs severall acts are all humane in∣ventions, some later, some more ancient, & Iew∣ish formes, wherwith that people was brought

up under the pedagogie of the law, a rudimen∣tarie kind of instruction, not beseeming the Christian Church, nor answerable to the cleare light of the Gospell. The Iewes anniversarie dayes were abolished not onely for their pecu∣liar service, or signification of things to come, but altogether, howbeit memorials of by-past benefits. Christ and his Apostles did institure no day for remembrance of a particular bene∣fit, no not the weekly sabboth, let be an anni∣versary day. For the weekly Lords day was not appointed for remembrance of the particu∣lar benefit of Christs resurrection, but for the whole worship of God. If the Lords day were referred directly and expressely to the comme∣moration of the resurrection, then should it be the proper and peculiar service of the Sabboth, then should we not have at all a day determi∣nate in the new ••estament, and institute to wor∣ship God for himselfe, and all his workes in ge∣nerall. There was then no memoriall dayes appoynted in the new testament, but a mo∣rall day for the worship of God. The sacrament as often as it is celebrate, it is a memoriall of his passion. When the word is preached, Christ is crucified before our eyes. But dayes of parti∣cular commemorations of some speciall actions with solemnitie and cessation from worke, we have none, nor was it the intention of Christ, or his Apostles. If there be no warrant to dedicate anniversarie dayes to Christ, farre lesse to the virgin Mary, and the rest of the Saints, and of Angels. Their holy dayes of Saints are called the Saints dayes as well as Christs dayes are called his. And they have their collects, gospels, epistles, as well as Christ hath his: and what

reason have they to have some anniversarie re∣membrances of so many Saints of the new tes∣tament, and never one for any of the old? Can they give any reason of this difference, but a ••opish one? And among these of the Christian Church, why is Timothy and Titus, and many ••oe not remembred as the rest are? Is the 〈◊〉〈◊〉 purification of our Lady upon the candle∣••masse day, a matter of such moment, that it is to be honoured with some speciall day, and ac∣tions of greater importance are not so to be celebrate. This night the Maior of London kneeleth downe at S. Edwins tombe in P••ules Church, and sayth a P••ter noster,* 1.29 as Barro•• re∣porteth. If I should insist upon every particu∣lar day, and rip up their collects, gospells, pis∣••les, hymnes and songs, I should be too pro∣••ixe. For we should fall upon many fooleries, and impertinent application of the word of God. In the collect from Christmas to New∣yeares day, they are appointed to say, that Christ was borne upon this day, when as it be∣••oved him to be borne onely upon one day, 〈◊〉〈◊〉 it is grounded upon an erroneous conceit of Zacharies high priesthood, that he was born ••n the 25. day of December. In the collect upon Innocents day, it is sayd that the infants whom Herod murthered, were Gods witnesses. Athanasius creed is to honour the high dayes, 〈◊〉〈◊〉 not the common creed, and is appointed to be read onely upon certaine holy dayes, it must not grace other dayes Venite may not serve at Easter, as it doth all the yeare before, and after follow Domine labia mea. They have no reason for these and other like superstitious vanities, but such as Durandus, or any other

papist can give them, out of their reasonless•• Rationalls. What holynesse they place in their holy dayes may be seene in that they haue a stricter rest enjoyned upon them, not they urge for the sabbath, whereas the Lord required a stricter rest upon the Sabbath, then upon other dayes appointed by him∣self. Then againe their principall feasts haue Eaves and devout fastes going before. Thirdly they say they will not change them, to let us see that they may be changed; but retaine the same dayes which the papists observe, and which, they say, were consecrate and made more holie then other dayies, be the actions, which were wrought on these dayes, as the man¦ger and crosse of tree was with the truth of Christs body. Even howbeit this reteyning without change, doeth nourish in the people both a superstitious and popish conceit of the holynes of the day and the erroneous conceits, that Christ was borne on such a day, Iohn Ba∣ptist on such a day, that Zacharie was high priest etc. To let passe other popish opinions of wor∣ship, and merite. The most part observe it with masking, dancing, gluttonie, games, enter∣ludes. For the which superstitious, and erro∣neous conceits, and incorrigible abuses, they ought to be abolished, suppose in themselves they had bene never so indifferent.

Besides their Eaves they have their ordinary fridaies, Ember weeks, and lent fast. And if they say that abstinence from flesh onely is cō∣manded for some politicall respects, I would demand wherefore is the minister or Curate enjoyned after sermon, homilie, or exhorta∣tion, to declare unto the people, whether there

be any holy dayes, or fasting daies the week fol∣lowing. Are not the people commanbed like∣wise to repaire to the Church to pray, and to heare divine service. Their lent be∣ginneth as the popish doeth upon Ashwednes∣day, with a terrible cōmination, where are pro∣nounced many bitter curses and the people an∣swer & ratifie every one of them with their own mouth saying, Amen. The priest before he ut∣ter the curses, after the lettanie is sayd, goeth to the pulpit, to imitate the levites who pronunced curses upon mount Ebal, and never but once, & he saith, Brethren, in the primitive Church there was a godly discipline, that at the beginning of lent, such persons as were notorious sinners, were put to open pen¦nance, and punished in this world, that their soules might be saved in the day of the Lord: and that others admonished by their exāple might be the more afraid to offend. In stead wherof untill the same discipline, may be restored again, which thing is much to be wish¦ed etc. it is thought good that at this time should be read the generall sentences of Gods cursings against impenitent sinners. Yee see that corporall and af∣flictiue penance is commended for good discipl. for the disci. of the prim. church, for the discipl. of lent, and espetially on ashweonesday, & that it is wished to be restored again. I beleeve thē. It is displing, ashes, shriving, and such other gear that they would haue. In the last collect upon the first day of lent, or ashwednesday, the priest, or Curate sayth, Be favourable to thy people, which turne unto the in weeping, fasting, and prayer. Is this to fast for ciuil respects onely, for the main tenance of sea faring men, and preservation of cattell. The Priests and Clerks kneeling say the Psalme, miserere mei Deus. The prayers,

and special exhortations tend to begin their re∣pentance that day. The week before Easter hath a prescript service, epistles, and gospells for eve∣ry day, which no other week in the yeare hath, say the ministers of Lincolne in their Abridge∣ment, p. 90. 91. They observe likewise that not one day in all they care hath three collects. but good Friday, the Friday before Easter. May we not see then, that the end of their Lent fast is the same with the Popish, to wit, that they may be prepared to receive the communion at Easter, as if that communion needed a greater preparation then at other times, or had a grea∣ter vertue: Item, to be prepared against the ce∣lebration of the feast of the resurrection: to re∣pent for the sinnes of the whole yeare: to imi∣tate Christs fast of 40. dayes, which was a mi∣raculous fast, a fast of another kind, for it was without hungring, a fast for one time, and not used againe either by himselfe or his Apostles, Mat. 9. The Ember weekes, which were called Ie••unia quatuor temporum,* 1.30 are appoynted, they say, for praying, and fasting, because the Bishop is to give orders upon the Sundayes immedi∣ately following, as it is sayd in their latest Ca∣nons. They tie the giving of orders to set sea∣sons of the yeare, when as ministers should be thrust out into the Lords harvest, whensoever there is need. Then againe such are enioyned to fast, as have no need of a pastor, for all the parishes of the Diocie are not destitute. Where there is no feele of a want, the prayers will bee cold. It is expedient indeed that the particular congregation which hath need, humble them∣selves. Thirdly, this their fast is but abstinence from flesh, but not from fish, or any other

delicacies which they can get, as if flesh were an uncleane creature, and polluted. So their fast in all the orders and rites of it, is the Popish fast. Lastly, they joyne not fasting and giving of orders together, as they should doe, if they followed aright that example which is set downe, Act. 13. 1. 2. but they observe their ce∣remonious fast, or rather superstitious absti∣nence from flesh on the week before, and not upon the Lords day following, when they give orders. For upon the Lords day they thinke it unlawfull to fast. And yet they will rather se∣ver their ceremoniall fast from the action, then that it should not be performed upon the Lords day: for why? that was the day on which the fierie tongues came downe upon the Apostles: and they observe the third houre of the day commonly, that is about nine a clocke, because it was about that time that the gifts of the holy Ghost were powred on them. For the Bishop must say to the Priest, Receive the Holy Ghost. And so one superstition is at jarre with ano∣ther, and great confusion there is, and disorder in their rites and ceremonies, and no wonder, for they are Babylonish. Yet for all their apish imitations, the cloven tongues come never downe upon any of their silly Curates. The Friday fast is like the rest, and dependeth upon their mother good Friday, which hath bred them. These are their set and superstitious fasts. Extraordinary and occasionall fasts for urgent calamities, and the miseries either of their owne Church, or other Churches abroad, they have none, or very rare.

Other directories are contained in the

Rubrickes, which serve to direct in the man∣ner of administration, either of some parts of the liturgie, or of the sacraments. Of some parts of the liturgie in such things as concerne all which are of that congregatiō, or some onely. Of such as concern all, as in the publick prayers, or reading of sacred homilies. In publike prayers eyther ordina∣ry or peculiar to some time, and occasion.

Their prayers are to be consi••ere•• both in matter and forme. In the matter, as when in the collect upon the 12 sunday after Trinitie sunday, it is sayd, Almighty and everlasting God po••re do••ne upon us the ab••ndance of ••hy mercie giving unto us that, that our prayers dare not presume to ask. There is nothing which is needfull for us and lawfull, but wee dare and should aske it. They pray to be delivered from thundering, & tempest, when there is no appearance of dan∣ger. The third part of their prayers concern the commodities or incommodities of this life. They crave to be delivered from all adversitie, as if the petition in the Lords prayer, deliver us from that evill one, or wicked one, to witt, the Divill should be translated, from all evill. In S. Bartholom••w his collect they pray that they may follow his sermons, and there is none of them extant. Why say they, O Ananias, Aza∣rias, and Misael, praise the Lord, more then O Peter, Paul, and virgin Marie, praise the Lord. The forme of their prayers is set downe as a les∣son for the minister to read. So that the gift & exercise of the spirit is stinted, & circumscribed with their prescript prayers. For howbeit hee

could pray with the tongue of an Angell, he•• must be tied in time of their service, to the words which are set down in the booke. Some∣time the Minister is enjoyned to beginne the Lords prayer with a loud voyce. Sometimes the Clarks and people are directed to say the Lords prayer with a lowd voyce at one time, and not another. Then againe their prayers are shred into many small peeces,* 1.31 They pray in two or three lines, and then after having read some other thing, come and pray as much more, and so to the 20 or 30 time, with pawses betweene. Prayers should be continued together; not cut off and interrupted, or cut in small peeces. They doe with their prayers, as they doe with their Gospels and E∣pisties; which they rent from their contextis, which would serve for memorie and greater edification. They multiply words tending to the same effect; using repetitions and babbling. How many Kyrie eleeson and Christe eleeson will they have at one time.* 1.32 At one and the same mee∣ting of the Assembly, the Lords prayer is to be repea∣ted 8 severall times, and Gloria patri 12 times. May not the Papists justly defend their beads.* 1.33 Glorie to the Father, &c. is not sayd after Te Deum lauda∣mus, as after Benedicite, Magnificat, and nune di∣mittis. They have their times to kneel at some prayers, not at others. The Minister is ordained to stand in the accustomed place, or at the dis∣cretion of the Ordinarie. So that is left to the discretion of one man which tendeth to the edification of many. The accustomed place is the Chancel. Thereupon, saith M. Cartwright, the Minister in saying morning and evening prayer,* 1.34 〈◊〉〈◊〉 in the Chancell with his back to the people, as if he had some secret talke with God, which the••

people might not heare. And hereupon it is likewise that after morning prayer, for saying another num∣ber of prayers, he climeth up to the further end of the Chauncell, and runneth as far from the people, as the wall will let him, as though there were some variance betweene the people and the minister, or as though he were afraid of some infection of the plague, and indeed it renueth the memorie of the Leviticall priesthood, which did with-draw himselfe from the people into the place called the holiest place, where he talked with God, and offered for the sinnes of the people. The chauncel distinguished from the body of the Church, is their holy place for the Priest, and He hath a peculiar dore to this chancell, through which none might passe but him∣selfe,* 1.35 saith Borrow, For the ch••piters and letanie, there is commandement given, that they should be read in the body of the Church,* 1.36 saith M. Cartwright in his first Reply, In his second Reply, he saith, I am assuredly perswaded, that the tenth Church in England hath not all the service said in that place, where the whole Church may heare it. They will rather stick to the Iewish or popish rites, and imitate Masse priests, then edifie Gods people. For mariage he commeth to the bodie of the Church, for Baptisme to that part, which is o∣ver against the Church-dore, and so trudgeth from place to place. The Letanie must not bee used but upon Sundaies, Wednesdaies, and Fri∣dayes, except the Ordinarie appoint other dayes: the Minister propoundeth things to be prayed for, or against, the people performe the prayer, saying with a lowd voyce. Good Lord deliver us,* 1.37 we beseech thee to heare us good Lord, and this they often repeate. And yet one suf∣frage is put out of the letany, which was in it

before, to wit, From the tyrannie of the Bishop of Rome, and all his detestable enormities, good Lord deliver us. They say certaine Psalmes and pray∣ers over the corne and grasse, and certaine gos∣pels at crosse-waies,* 1.38 saith Barrowe, In the ser∣vice booke, the Curate is thus directed anent Homilies. After the Creed, if there be no Sermon, shall follow one of the Homilies alreadie set forth, or after to be set forth by common authoritie. Who knoweth what is hereafter to be set forth. The Survey of the booke of common prayer doth relate, that many points of Poperie and Luthera∣nisme,* 1.39 are broached in Court, and citie pulpits, and yet not called into question, as be Doctrines tending to the Reformation of Popish ceremonies. Iudg then what corrupt Homilies may be set forth. And yet Ministers are urged to subscribe to the book of common prayer, notwithstanding of the foresaid Rubrickes. It is the office of a Pa∣stor to preach, and not to reade Homilies. Hee ought to cut and divide the word aright, and apply it to particular sores, which cannot be done by homilies. What was said against Apo∣cripha bookes, may be throwne against them. The reading of homilies is a cushion for idle or blind Priests to rest upon. What say you to the Vicar of W. who upon an holy day in stead of preaching the Word,* 1.40 which he could not, or reading of homilies which he would not (to terrifie his Pa∣rishoners with the judgements of God, and to move them to repentance) solemnly read, and published a counterfeit fable out of a little pamphlet, intituled, Strange newes out of Calabria, pretended to be prog∣nosticated by M. Iohn Doleta.

The parts of the Liturgie which concerne onely certaine persons are ••nens. 1. Cele∣bration of matrimonie.

In the first words uttered to the married per∣sons by the Priest it is said, that Matrmonie sig∣nifieth unto us the mysticall union, which is be∣tween Christ and his Church. Then againe in a Collect after the conjunction it is said, O God which hast c••nsecrated the state of matrmonie to such an excellent mysterie, that in it is signified and represented the spirituall marriage, and unitie be∣twixt Christ and his Church. Is not this to ap∣ply these words, Ephes. 5. 32. This is a great My∣sterie, to the conjunction of man and wife, which the Apostle uttereth of Christ and his Church, by which interpretation the papists have made mattimonie a Sacrament, and the band betwixt the married persons inseparable, and not to be dissolved but by death. In the first part of their homilie of Swearing, Bap∣tisme, and Matrimonie, are called Sacraments. The minister receiving the woman at her fa∣thers, or friends hands, is to cause the man to take the woman by the right hand, and give his troth to the woman. Then are they to loose their hands againe, and the woman taking the man by the right hand, giveth her troth. Then shall they againe loose their hands, and the man shall give unto the woman a Ring, laying the same upon the booke, with the accustomed duty to the Priest & Clerke. And the Priest taking the ring shall deliver it unto the man, to put it upon the 4 finger of the womans left hand. And the man taught by the priest shall say,* 1.41 with 〈…〉〈…〉 thee wed, with my bodie I thee worship 〈…〉〈…〉 worldly goods I thee 〈…〉〈…〉 name of the Father, Son, and H. ghost,

Then the man leaving the ring upon the fourth fin∣ger of the 〈◊〉〈◊〉 left hand, the minister shall say, set us pray. O eternall God, &c. In the prayer, the ring given and received is said to be a token and pledge of the vow and convenant made be∣twixt them. Is there not heere an heap of toyes, and yet never one wanteth a significati∣on. The ring must be put upon the fourth fin∣ger of the left hand, because say they, there is a nerve which runneth from that finger straight to the heart. The ring must be layed on the service booke, I know not to what end, except it be to sanctifie it, in stead of that blessing and sprinckling with holy water, which the Popish Priest used,* 1.42 as may be seene in the Romane Ri∣tuall. Then againe what sense can be made of these words, with my body I thee worship, One of a thousand doth not understand them, their P••elats have not explaned them. The words of the Apostle Peter, 1. Epi. 3. 7. giving honor to the wife, as to the weaker vessell, doe signifie onely honest care and follicitude, and to beare with her infirmities, she being the weaker vessell. For honor after the Hebrew phrase is largely taken. To give honor as to the weaker vessell, and to worship her with the body is farr different, as the word worship foundeth in our Language. The Apostle 1 Cor. 12. 23. saith, And those mem∣bers of the bodie which we thinke to be lesse honou∣rable, upon these we bestow more abundant honour, that is, with greater carefulness we cover, then wee doe other members: But we are not to worship the members, which are lesse ho∣nourable. The Priest is appointed to say to God in his prayer, that the ring is a token & pledg of

covenant made betwixt them. If the ring had beene used onely at the contract, as a civill rite, it might have been comported with, but to bring it into the Church, I meane to divine service, is either to prophane the same with ci∣vill ceremonies, or pollute it with Popish and superstitious rites rather, as these are. For they were counted in time of poperie holy and reli∣gious rites of a holy Sacrament. The married persons must communicate also, as was the cu∣stome in time of blindnesse, where every holy action behoved to have a Masse: and so that action, which should be common to the whole Congregation, who are members of one body, is made private and particular to a few, howbeit in a publique place. Then againe they have their forbidden times to marie in; yea, moe then the Papists have, at least, so many as have embraced the decrees of the Councel of Trent, from Advent to the Epiphanie, from Septua∣gesima sunday to the octaves of Easter, from the Rogation weeke to the octaves of Pente∣cost, amounting in all to the third part of the yeare: as if marriage which is called honou∣rable, did prophane these holy times. The coun∣cell of Trent hath dispensed with the Pentecost and the second they beginne at Ashwednesday. Now notwithstanding of these forbiddē times, they may get a dispensation for some money, and then it shall be lawfull enough, and these holy times shall receive no pollution; for mo∣ny hath a great vertue with it.

2. Thankesgiving after childbirth.

This is commonly called the Churching of women. I•• standeth more in Psalmes, suffrages, and collects, wherein help is craved at God, not

notwithstanding he take upon him authority to 〈◊〉〈◊〉 from sins. Then there is a Psasme, and 〈◊〉〈◊〉 prayers read. The silly curat can give no more comfort, then the few set words, which he must read, can minister to the departing soul. If the 〈◊〉〈◊〉 person can get some to communi∣cat•••••• with him 〈…〉〈…〉, as being ashamed to looke-up for some folly committed. When she commeth to the church shee must kneele downe high un∣to the place where the table standeth, that is, nigh unto the Quire dore, as the Rubrick in 2. Edward beareth, as the women did who af∣ter the dayes of their purification were ended, were appointed to bring their offering to the dore of the Tabernacle, Levit. 12. 6. unto the Priest, who shall make attonement for them. Then the Priest readeth over her the 121. Psal. and assureth her, that the Sun shall not burn•• her by day, nor the Moone by night. Is not this a very pertinent Psalme for the purpose? The Lords prayer being sayd, and some versi∣cles and answeres, and then another prayer, she doth offer her accustomed offrings: and if there be a communion she receiveth the communion. Call this churching a thankes-giving, yet what reason is there of publick thanksgiving in the Church more for deliverance after childbirth, which is ordinarie, then from drowning, or o∣ther extraordinary dangers, or diseases? and of womē more then of men? were not that the imi∣tation of the Iewish purification is the Mysterie of it. And so was this service intituled in the booke 2 Edw. The order of the purification of wo∣men,* 1.43 as is reported in the Survey. This super∣stitious service is not voluntarie, but enjoyned:

When they come to the grave, while the corp•• is made ready to be laid into the earth, they sing, or say againe another parcell of Scripture out of Iob: then while the earth is cast upon the body by some standing by, the Priest again saith something, and confidently affirmeth that God hath taken his soule and is of assured hope 〈…〉〈…〉

3. The visi••a and comfort of the sick.

The Priest entering into the sickmans house sayth, peace be in this house, and to all that dwel in it. When he commeth to the sickmans pre∣sence, he kneeleth downe, and prayeth his pre∣script lines for forgivenes of sinnes, with two kyrie eleesons, and one Christe eleeson, the Lords prayer, and some other versicles and re∣sponsories; when as yet he hath not spoken a word to the diseased, or understood, whether hee bee sleeping or waking. After the exhor∣tation read which he may break if need be, and the Creed rehearsed, he desireth him to make his will, and also declare his debts, what he ow∣eth, and what is owing him. Thereafter he mo∣veth him to liberalitie. Then shall the sick per∣son make a speciall confession, if he feele his conscience troubled with any weightie matter, after which confession the priest shall absolve him. When he absolveth, he sayth. By his (that is, o••r L. I. Christ) authoritie committed to me, I absolve thee from all thy sinnes, in the name of the father, and of the son, and of the H. Ghost. Amen. He absolveth like a judge, as the Popish Priest doth, giving out a definitive sentence, and abso∣lutel, doth forgiue, not by way of deolaration. This absolution is seuered from the preaching of the word. For the dumb Gurat cannot preac••

in thansgiving. This help is to live and walk•• faithfully in their vocation, as if they were made uncleane by their childbirth to enterprise any thing. Shee will not stirre out of the house suppose she were never so strong, till the com∣pleate time be expired, that is a month com∣monly. When she commeth forth, she is muf∣fled 〈…〉〈…〉 him, the communion. If others may not conveniently come neere him, yet the minister and he alone may communicate together: and for shortnesse of time, they have but one col∣lect pistle and Gospell. Thus are the people nourished in an opinion of the necessitie of the sacrament, and the action which should be pub∣lick, and solemne, as the institution beareth, and the practise of the Apostolicall Church decla∣reth is made private, & administred peculiarly in a corner, as if there were no other meane to eat the flesh and drink the bloud of Christ, of that grace were tied to the externall signes.

4. The Buriall of the dead.

They have a threefold peale enjoyned in their latest canons.* 1.44 When any is passing out of this life, a 〈◊〉〈◊〉 is to be tolled, after the parties death, a short peal is rung, another before the buriall, & another after the buriall. When the time of the funerals draweth neere, the Priest & the clearks make them ready. The Priest putteth on his surplice, and then commeth to the Church stile to meet the corps. Then the Priest shall say, or the Priest and cleark shall sing and so go either to the Church or towards the grave. The words which are sayd or read alowd by the Priest, or sung by the Priest and clearkes, are 2 or 3 small sentences of scripture. For any part of scripture is sung by thē as well as Psalms, in their services.

and the Bishops haue punished women for not being churched, sayth the authour of the peti∣tion to the Queen.* 1.45 Some are churched at home by the Priest,* 1.46 and therby saith the Surveyer They confirme women either in pride, if they be able to goe to church and will not, or in superstition if being not well recovered, they yet must needs be chur∣〈…〉〈…〉 of his resurrection to 〈…〉〈…〉 againe is said or sung a sentence out of the Revelation, after the lesson, two Kyrie eleesons, with one Christe eleeson betwixt them, after that the Lords prayer: then the Priest prayeth, that God might histen his kingdome, that we with our bro∣ther, and all other departed in the true faith of thy holy name, may have our perfect consummation and blisse, both in body and soule. Is not this to pray for the dead brother? When he is laid in the grave, he is laid east and west, in such manner, as that he may rise with his face to the East, for why? they looke for Christ to come from the East, and it is no easie matter to turne about if one rise with his face toward the west. This ceremonie is not enjoyned in the booke, yet it is usuall, as many moe, as a white or bla••ke crosse upon the mort-cloath, candles burning over the dead corpes in the house, the ••et∣wand, cakes sent abroad to friends. The priest must have his offering, and beside that the ••or∣tuarie, wherof I made mention before. VVho∣soever is not buried after this manner in church or churchyard, howbeit in a peculiar buryall place of his owne, he is ill deemed. But this you must note,* 1.47 saith Barrow, neither rich nor poore, neither yong nor old, can get bury all without money in the church of England: N•• peny, no pater∣noster there please the Priest, and then he will burie his bro∣ther,

and pray for, and over him, whatsoever he be, so far as his booke will goe. The minister is so ti∣ed to this office, that if he neglect it at any time, he is to be suspended from his ministerie by the space of three monethes. So they make that a part of the Ministers function, which is not a ministeriall dutie, nor at any time, let be ordinarily, performed by ministers in the Apo∣stolicall Church. Howbeit the Iewes had not so cleare a light in the resurrection as we have, yet did not the priest reade prayers, and frag∣ments of Scripture at burials; nay, they are expressely forbidden to be present at them. Fu∣nerall Sermons cannot be made without accep∣tation of persons. For if it be the Ministers of∣fice, he ought to make them as well at the bu∣ryall of the poore, as of the rich. It is requi∣red, and so is made to serve more for pompe or superstition, then for edification of the living. Men that never were greedie of a sermon all their life long, must have one then, to grace their funerals in the eyes of the world. M. Cartwright testifieth, that there are none more desirous of funerall Sermons,* 1.48 then the Papists. VVhat lying commendations are made of the dead, howbeit never so vitious, all men doe know. Neither doe these hired Orators, or Ser∣mon-mongers, lie for nothing. They must have either a mourning gowne, or a noble.* 1.49 I will say nothing, saith M. Cartwright, of the great abuse of those, which having otherwise to live on the Church, take nobles for every such Sermon, and sometime a mourning gowne, which causeth the pa∣pists to open their mouth wide, and to say that the Merchandise of Sermons is much dearer, then of the Masse: for that they have for a gr••ate, or sixe

pence, and the Sermon they cannot have under •• rounder summe.

The Rubricks serving to direct to the maner of administration of the Sacraments, are for the administration of Baptisme, or the holy Supper, & that either in the church, or in a private house.

In the administration of the Sacraments there are two things generally to be observed: First, that power is given to an ignorant Cu∣rate, or reading Minister, who cannot preach, to administer the Sacraments of Baptisme and the Lords Supper: Next, it is said in their Ca∣techisme, that there be onely two Sacraments, as generally necessarie to salvation, that is to say, Baptisme, and the Lords Supper: imply∣ing that there are other Sacraments peculiar, not generall, as matrimonie, and orders: and others generall, but not necessarie to salvation, as Confirmation. In the Preface before Confir∣mation are set downe these words: And that no man sh••ll thinke that any detriment shall come to children by deferring of their confirmation, he shall know for 〈◊〉〈◊〉 that it is certain by Gods word, that children being baptised, have all things necessarie for their salvation, and be undoubtedly saved. These words imply three things, first, that all children baptised be undoubtedly saved; secondly, that children unbaptised be not undoubtedly saved; thirdly, that confirmation is not absolutely ne∣cessarie to salvation. Estius a papist, saith the like of Confirmation. That the custome of the universal Kirk doth prove sufficiently,* 1.50 that confir∣mation is not necessarie to salvation,* 1.51 otherwise the godly and carefull mother the Kirk, would not neg∣lect

to see this Sacrament ministred at the point of death.

1 Of Baptisme.

In the preface to baptisme they commend the ancient custome of baptizing onely at Whitsuntide and Easter, except in the case of necessity, which was a superstitious and dam∣nable custome. They say in this Preface, they will follow this custome, as neere as they can, therefore doe ordeine, that Baptisme be mini∣stred onely upon Sundaies, and holy daies. Vp∣on any ordinarie preaching day then, they must not baptise, except it be coincident with an holy day: as if baptisme were not as holy a Sacra∣ment ministred upon an other day, as upon an holy day. The child must be baptised at the font and therefore the Priest must come to that part of the Kirck, where the font is, over against the church dore, for that wanteth not a significati∣on; to signifie the entry of the child into the church. He must not be baptised, where the mi∣nister stood in time of divine service, or with water out of a bason. The godfathers and god∣mothers standing at the font, the Priest doth aske, if the child be baptised or no. In the first prayer the priest saith, that God by the bap∣tisme of his Son, did sanctifie the s••oud lordan, and all other waters to the mysticall washing away of some; as though vertue vvere in the water to wash away sinne, or as though Christs bap∣tisme at one time, and not Christs institution, which serveth for all times, did sanctifie the element. In the second prayer he saith, that they comming to thy holy baptisme may 〈◊〉〈◊〉 remission of their sinnes by spirituall

regeneration, when as the rem••ssion of our sins doth standin notimputation of them, and not in regeneration. The questions which were wont to be demanded of converts from paganisme, who were able to answer to the questions de∣māded: absurdly & foolishly now they demand of the infants, or their godfathers in their name. The interrogatories are these, doest thou forsoke the Divill and all his works &c. Doest thou be∣leeve &c. Wilt thou be baptised in this faith? The child hath not understanding, nor faith, nor de∣sire of baptisme. And how be it the child had faith, can the Godfather tell absolutely, and in particular, that this child whom he presenteth, doth beleeve, desire baptisme, or forsake the Devill. It is a foolish thing therefore, and great mockerie of Gods service to demand that of in∣fants, which was at the first demanded of such, as were come to yeares of discretion, and were converted from gentilisme. The children of faithful parents are within the covenant of grace, whereupon it is that they are made par∣takers of the seale of the covenant. The cove∣nant being made with the parents in their faith, & not the faith of the child, the parents should give confession of their owne faith, and not of the faith of the child, which is not, because their owne faith is the condition of the cove∣nant upon their part, wherupon God promiseth to be their God, and the God of their seed, Wherupon also it followeth, that the father of the child should present the child, and give confession and not another, because the cove∣nant is made with him, and his seed, and the child is his seed, not the seed of another, whom 〈…〉〈…〉

proper godfather. Others may be witnesses of baptisme, but that the father should, or can resigne this duetie to another, I deny. Before the Priest dip the child in the water he sayth in his prayer, grant that all thy servants, which should be baptised in this water, may receive the ful∣nes of grace. This prayer was read in 2 E. once every moneth at the changing of the water in the font, as is sayd in the Survey. Howbeit it be now placed in the baptisme it self, it seemeth to be directed to the same end, to the hallow∣ing of the water, which is then in the font. Af∣ter that the child is dipped, and baptised in the name of the Father, Sonne, and holy Ghost. the Priest maketh a crosse upon the childs forehead, saying, We receive this child into the congregation of Christs flocke, and doe signe him with the signe of the crosse, in token that hereafter he shall not be ashamed to confesse the faith of Christ cru••ified, and manfully to fight under his banner, against sinne, the world, and the devill, and to con∣tinue Christs faithfull souldier, and servant unto his lives end. He sayth not we have received, but we doe receive, as if the child were not received by baptisme, but by crossing, or as if the child were againe received by crossing which was before received by baptisme. This signing with the crosse is no decent gesture: It is rather like a Iugglers gesture, then a gesture of decencie, and comelinesse. It must then be used, as a sym∣bolicall, and significant rite. But we have no such signe set downe in the word, as to make two crosse lines in the aire with our fingers, to represent the crosse of tree, or to signifie unto us that we should not be ashamed to confesse the crosse of Christ, &c. Thou shalt make unto

thy selfe no image, that is, any representation forged in thy owne braines to be set up in the worship of God. Admit once the aereall cross in baptisme, yee cannot refuse to set up the the materiall crosse, and the Rood in the Kirck, nor the woodden or stone crosses in the high wayes. For all may signifie the same thing, that the crosse on the forchea••. And by this rea∣son every one may weare a Giver crosse upon his forehead also. Further not onely other sig∣nificant crosses materiall may be brought in up∣on this ground, but also all the rest of the beg∣garly ceremonies of baptisme, to deface & de∣forme the puritie, plainnes, and siniplicitie of Christs institution. As to put salt in the mouth of the child, to annoynt with oile the breast & shoulders, and the top of the head with holy chrisme and to put a burning taper in his hand, &c. for these toyes had their owne glorious sig∣nifications as well as the Crosse. Lastly what doth in signify, but that which is already signi∣fied in baptisme. The same valour and courage & constant prosession & fightiug under Christs banner, is a part of that grace, which is sealed by baptisme. But beside that it is a significant toye,* 1.52 it is also esteemed effective. For they say, that by it, the infant is dedicated to the service of him that dyed on the crosse. Who did san∣ctifie this signe for such an use? Are men able to doe it? It was made also a consecrator of water, bread, and wine, and all other holy things in time of poperie, for the which corruption we ought to abhorr it. Againe, we signe that 〈◊〉〈◊〉 in token, that he shall continue Christs saithful soul∣dier to his lives end: these words (shall continue is his lives end) compared with the like in the Epistl••

of the 22. Sonday after trinitie) God shall continue the worke in you to the end shew unto us, that wee use the crosse for a pledge to give assurance to the child to continue in grace to the end; which if it bee so then it serveth to work faith,* 1.53 and is used effective∣ly,* 1.54 sayth Parker. Hooker sayth, that there can∣not be a more forcible meane to avoyd that which may deservedly procure shame. If in be in some sort a mean to secure from confusion everlasting, then is it in some sort effective of grace. In a word, suppose there were no sinfull use of it for the present, the horrible abuse of it in times by-past, and the danger and perill of these same a∣buses are sufficient to remove it out of this ho∣ly sacrament, where it is set up in such honou∣rable state beside the Lords owne altar. After the signing with the crosse, the Priest sayth, Seeing now dearly beloved brethren, that these chil∣dren bee regenerated, and grafted into the body of Christs congregation, and not before the crossing. Privat baptisme is administred in privat hou∣ses, sometime by a privat person, sometime by a publick. Howbeit it be not enjoyned by law, not prescribed by their service booke, that lay men or women shall baptise in time of necessitie, yet it is permitted and allowed in their practise, and hath been defended by Whitgift and Hooker in print. When it is administred, they call upon God, and say the Lords prayer, if the time will suffer. Then if the time wil not suffer they omit prayer. So that not onely they omit preaching, & the doctrine of the sacrament, but also pray∣ing, if there bee haste. If the child live, it is brought to the Church, and the maner of the privat administration is tried. The minister de∣mandeth, by whom was the child baptised: and

because some things essentiall to this sacrament may happen to be omitted through feare or hast in such time of extremitie, he demandeth of those who bring the child, with what water and words was the child baptised, and whether they think the child to be lawfully and perfectly baptised. If a lawfull minister did baptise the child, these demands were needlesse. We may perceive also to what indignitie and prophanation the sacra∣ment is exposed, in that it must bee ministred with such haste, and feare, that the ministration of a sacrament being intended, yet it may prove to be no true sacrament, because it is marred with haste and feare. The Lord doth not allow his sacraments to be so prophaned, but to be ad∣ministred with gravitie, with due time and lea∣sure, without feare, that may make the minister miscarry in the action. If after triall he finde all right, he receiveth the child as one of the fleck with certain words which he pronounceth. Af∣ter the Gospel is read, the minister together with the godfathers, and godmothers, say the Lords prayer. Then he asketh of them, the questions whereof we made mention before in publike baptisme. If these, who bring the in∣fants, doe make uncertaine answers to the Priests de∣mands as that it cannot appeare that the childe was baptized with water in the name of the Father, and of the Sonne, and of the holy Ghost, the Priest bap∣tizeth the child. Then howbeit that it appeare not, that a lawfull minister did baptize, that shal not move the priest to baptize the child: wher∣by we may see, that baptisme by lay men, and women is not made null by their service book, but standeth for good and sufficient. When af∣ter uncertain answers the priest baptizeth, he

useth this forme of words: If thou be not al∣ready baptised, I baptise thee in the name of the Fa∣ther of the Son and of the Holy Ghost, Amen. But what if the child be already baptised, is it not now re-baptised in publique. Again, in private baptisme the Congregation is neglected. The Church hath interest in the baptisme of the child, as well as the Minister, for the child is received into the Congregation to be a mem∣ber thereof. And therefore the confession of the parents should be given publiquely, before that the childe receive the seale of the cove∣nant. Wee see then, what are the fruits of pri∣vate baptisme; baptisme by private persons, lay-men and women, unworthy handling of such a Mysterie for feare and hast, baptisme by supposition, and rebaptization, &c. Adde, that it doth foster an opinion of the necessitie of baptisme, or rather is grounded upon it. It is said in the Preface before Confirmation, It is certaine by Gods word, that children being baptized have all things necessarie for their salvation, and be undoubtedly saved. Yee see, they affirme that all baptised children be undoubtedly saved, and againe, doe imply in these words, that for all such as are not baptised, we have no sure war∣rant, hat any of them shall be safe. The Bi∣shop of Canterburie in the Conference at Hamp••on Court, affirmed, that, If an Infant die baptised, there is evident assurance, that it is saved, wheras the state of an infant dying unbaptised is uncertaine. Is not this sound Divinitie? The Surveyer of the booke of common-prayer re∣lateth, that by occasion of private baptisme, many children be baptised by Masse-priests af∣ter the Popish manner, and many bastards con∣cealed.

Many pretend infirmitie, when they need not, and the solemnizing of private bap∣tisme in publique is often omitted.

2 The Holy Supper.

The Sacrament of the Supper, as also of bap∣tisme, may be ministred amongst them with∣out any Sermon made, or doctrine upon the Sacrament which is to be ministred; yea, it is ministred by such as cannot teach. In their la∣test canons it is said plainely, that both the Sa∣craments be equally effectuall,* 1.55 whether they be mini∣stred by a Minister that is no Preacher, or by one that is a Preacher? In the same Canon, they are are said to be seduced by false Teachers, who refuse to have their children baptised by a minister that is no preacher, and to receive the holy Communion of his hands in the same respect, as though the ver∣tue of these Sacraments did depend upon his abili∣tie to teech. And therefore it is ••r••a••••ed in that canon, that they shall first be suspended, persisting in their wilfulnesse, and then after a monthes obstinacie excommunicated. A Minister it is true is no part of the essence of the Sacrament, as a Sacrament is defined to consist of outward signes, and invisible graces, yet is a Minister necessarie to the right and law∣full ministration of the Sacrament, and is of the essence of it, that is, he is of the essence of the Sacrament, as it is defined to be an holy, and sacred action, for he is appointed by Christ to be the minister of the action. Now we acknowledge none to be a lawfull Minister, but him who is able to teach. Christ joyned preaching and baptizing in his commission, Matth, 28. To whom he committed the dis∣pensation

of the charter, and the word of re∣conciliation: to those also he committed the dispensation of the Seales, and to those one∣ly. Tryall and particular examination of the communicants they have none, to try their knowledge in the mysteries of religion, and growth in Christianity. It is enough that they were once bishoped, when they were little chil∣dren, as in time of poperie. The communion table is not onely covered at the time of mini∣stration, with a faire linnen cloath, but also in the 82 canon it is ordeined, that the same tables shall from time to time be kept and repaired in fuffi∣cient and 〈◊〉〈◊〉 maner & covered in time of divine service, with a carpet of silk, or other decent stuffe thought meet by the Ordinarie of the place: as if the communion table were to be regarded more the other common tables after the action is ended, wheras the very elements themselves extra usū, out of the use of the Sacrament, are but comon. This is done in imitation of the popish rich al∣tar cloths. The table being covered with a fair linnen cloth, & placed in the Church or chancel where morning & evening prayer are appointed to be said, the Priest must stand at the northside of the table, he must not stand at the head, or the southside. He beginneth with the Lords prayer & a collect, then he rehearseth distinctly all the to comand. & the people kneeling, after every command. ask forgivenes. The people of Israel kneeled not when God himself pronounced the Law from mount Sinai, howbeit they saw the mountain smoking, and lightnings, &c. Gods word uttered by man then should not bee received with kneeling. VVheras the last praier is sufficient to conclude with: the repetition of

it at every commandement is superfluous bat∣tologie. Then the Priest saith the collect of the day, and another for the King, standing up. Af∣ter the collects, he readeth the Epistle and the Gospell. The epistle and the gospell being en∣ded, he saith the Creed, after the Creed, if there be not a Sermon, he readeth some Homi∣lie alreadie set forth, or that shall hereafter be set forth. After Sermon or homilie, the people is fore-warned of the Holy-daies, or fasting daies of the next weeke following, and are ear∣nestly exhorted to remember the poore. Then the Church-wardens, or some other by them appointed gather the devotion of the people, for so is the almes called, and upon the offering dayes appointed, every man and woman pay∣eth to the Curate the due, and accustomed of∣ferings: then the Priest prayeth that God would accept of their almes, & for some other things. Then he readeth a short exhortation: then a generall confession is made in the name of all those that are minded to receive the Commu∣nion. And this is allowed to be made, either by one of th••m who are to communicate, or one of the Ministers, or the Priest himselfe: So a Lay man is allowed to pray in the Church in name of the rest. This confession is made knee∣ling. Then he standeth up againe, and turneth him to the people, and prayeth some few words again. So they have prayer following immedi∣ately after prayer, without any new actiō inter∣vening, standing at the one, kneel. at the other so comely is their disorder. The after some ver∣sides and answers, and proper prefaces for ho∣ly-daies, the Priest kneeleth down againe, sayth a prayer in name of all them who are to

receive the communion. As soone as that is ended, without any other action intervening he standeth up againe and sayth another pray∣er. In this prayer he rehearseth the words of the institution to God, as the preist doth when he consecrateth the bread and wine in the Masse. For he doth not first end this prayer, and then turne him to the people to informe them of the institution, by rehearsall of the words, but uttereth them in a continuall tenour with this prayer speaking to God. O horrible pro∣phanation of the Scripture, and superstitious consecration! Then without any farther he and they communicate kneeling, after the Po∣pish manner, that is, with a gesture of Ado∣ration, when they are beholding the signes, ta∣king, eating, drinking, and inwardly in their minds, should be meditating on the significa∣tion, and the fruit and benefite which they reap by Christ crucified, and consequently cannot without distraction of mind from this employ∣ment of the soule and meditation, pray a set, and continued prayer to God, or cannot me∣ditate and be employed in the present action without distraction of minde from the prayer, and therefore either they pray unreverently, which they will not grant, or doe communi∣cate this gesture of adoration to the other im∣ployments of the soule, and of the outward senses, and members of the body, about the ob∣jects presented, which they must grant, and so nill they will they, must be forced to confesse, that they commit idolatrie. Kneeling is no de∣cent gesture for a table: for commoditie, they say, maketh decencie, but this gesture is con∣fessed not to be commodious, as sitting is. It is

then enjoyned for another reason, to wit, fot reverence: but to kneele for reverence and re∣ligious respects is ever adoration in the highest degree. To kneele for reverence, that is to adore, is not enjoyned here for prayet, neither may prayer lawfully be enjoyned in time of ano∣ther action and part of Gods worship to bee performed by the same person. And suppose it were enjoyned for the short prayer uttered by their priest, yet are not the outward senses, and inward faculties, employed principally on that prayer; but upon another action, principal∣ly, and directly intended in the Institution, whereas the other is onely superadded by man. Let them frame their canons and acts as they please, and suppresse, that they kneele for reve∣rence of the Sacrament, common sense may teach us, that it is done for that respect, either totally or principally. But let it be in the least part, yet that least part is idolatry. Beside the idolatry of this gesture, it cannot stand with the right manner of celebration and rites of the in∣stitution. For when they kneele for adoration, they cannot carie the cup from hand to hand, nor divide the elements amongst themselves, as Christ hath commanded. In many places the people are raised from their kneeling, to come about the table there to receive kneeling, and then are directed to their places again, saith the Authour of the Survey.* 1.56 The Priest giveth the bread and the wine to every one severally out of his own hands. When the cup is to be caried from one to another, the communicant is too prophane to reach it, the priests holy hand must take it from one, and give it to the other. But Christ willed his Disciples to divide it among

themselves, & it was carried from hand to hand indeed, after the manner of the last paschal cup, which was changed in this communion cup. When Christ therfore gave the bread and the wine, he sayd in the plural number, Take yee, eat yee, &c. The English priest speaketh in the sin∣gular number, when he giveth the elements, he annexeth not Christs words containing a com∣fortable promise, and uttered in an enunciative form, but other words invented by man, and in form of a prayer, converting one part of Gods worship in another, or else confounding them. Then the Prisayth the L. prayer, & the people repeat every petition after him. Is not the mini∣ster the mouth of the people in prayer to God? And now they wil with their own mouths pray again. When the minister prayed, did they not in hart pray with him? if they did, wherfore repeat they every petitiō? And when they repeat, doth the minister pray againe the same words in his hart, which before he uttered with his tongue? Or is the toung in this exercise both of minister & people divided from the heart, exercing their functions severally, & at distinct times? this is the second pater noster. So I must speak, seeing they use the L. prayer as the Popish priest doth his pater. After the L. prayer they have another prayer.* 1.57 At westminster the communion is mi∣nistred in wafer cakes, as the author of the Sur∣vey reports; who also doth conjecture by this, that the prelates intend to advance superstition by peecemeal in all places. The like may be said of some superstitions used in the K. Chappell.

Wee have seen the particulars of the Priests function,* 1.58 whereunto Mucket doth subjoyn that he must weare a surplice in the administration

of the particulars foresaid, that is, in reading morning and evening prayer, churching of wo∣men, celebration of matrimonie, at burialls, ad∣ministration of baptisme, and the Lords su••per. And if he hath taken on any degree in the Vni∣versitie, he must weare such a hood as appertai∣neth to that degree. In cathedrall and colle∣giat charches,* 1.59 the communion is to be admini∣stred upon principall feast d••••es, sometimes by the Bishop if he be present, and sometimes by the Deane: and at somtimes by a Canon, or preben darie the pria∣cipall minister using a decent cope, and being assisted with the Gospeller and Epistler. The rich cope then is not a vestiment for common kirks, and ordinary priests. No minister being no gradu∣ate may weare a hood under pain of suspension. Notwithstanding it shall bee lawfull for such mini∣sters, as are not Graduats to weare upon their surpli∣ces in stead of Hoods, some decent tippet of blacke, so it be not of sil••k. For their ministring garments we say first, they cannot be sayd to be enjoyned for distinction. For the place they occupie in the time of their ministration, doth of it selfe distinguish them from all others, who see them at service. They serve not for comelinesse, and gravitie, but are rather ridiculous, and stagelike, meeter for fooles and comedians, then for mi∣nisters. And if gravitie were respected in them, they should be worn ordinarily, and out of the true ministration. For he must not cast off his gravitie, when he hath ended divine service. It is then for mysterie or signification, that they weare them. The white colour of the Surplice signifieth angelicall puritie, for the Angels ap∣peared in white. So are they painted with wings to signifie their readinesse to do their office. But

significant garments belong to the priests of the Leviticall tibe, and not to the ministers of the new testament. It is beside a lying signe of that purenesse which is not nor cannot be in sinfull men. In the angels it might have represented as well their glory as their purenesse from sin. The Surplice was esteemed so holy in time of po∣parie, that no priest might say service, nor doe so much as make holy water, without it. And a∣mong themselves, the Surplice is well known to be esteemed by many people in all the parts of the land so holy •• thing, as that they will not receive the sacrament from any but such as weare it, as is sayd in the abridgement of the ministers of Lincolne. By what reason the Surplice and cope are retai∣ned, * 1.60 by the same reason the rest of the Masse∣priests and Bishops vestiments may be reduced. The ministers of the Gospell should not bee made conforme in fashions, let be in mysteries and significations to Popish Priests, not weare their badges, either in or out of the ministrati∣on of divine service. It is to be observed, that in time of preaching he is not urged to weare a Surplice, as 〈…〉〈…〉 of service, belike because preaching is no ••ecessarie part of his function, as is the saying and singing of service: or else why should he not use these apish and signifi∣cant garments at the one, as well as at the o∣ther. In their 17. Canon students in colledges are ordained to weare Sarplices in charches St chappels upon all Son layes, holidayes, and their E••••es. The originall of this is observed in the abridgement fore sa•• to be this.* 1.61 It is enioyned to all that are admitted to the very lowest degree of their clergie, which they call primam tonsuram. And this was it which brought that custome into

the universities, that every student should at certaine times weare the Surplice in divine service, because they did in their matriculation receive this primam tonsuram, and first entrie into the clergie. I may may not insist upon this poynt, nor the rest that follow, being forced to end within this sheet.

In the Deacon is likewise to be conside∣red his externall calling and function. His externall calling is either to the order and degree, and that in every respect, as in the minister, except in some things: or to the benefice, altogether as in the minister. His function is, 1. to have an over-sight of the poore, 2. to assist the minister in celebration of the supper, 3 to blesse them who are to be maried, 4. to burie the dead, 5. to baptise, and preach, if he be called thereunto.

In the book of ordering Priests and Deacons, the Deacons office is sayd to consist chiefly in assisting the Priest in divine service, specially in celebration of the Supper, and distribution of the sacrament, in reading Scripture and Homi∣lies, in instructing children in the articles of the faith, in baptising of infants, in the preaching of the word, if the Bishop thinke him fit, and in inquiring into the state of the poore, and the sick, and intimating the same to the minister. After imposition of hands, the Bishop delive∣reth him in his hand the new testament, saying, Take thou authoritie to read the Gospell in the Church of God, and to preach the same, if thou bee thereto ordinarily commanded. Hee needeth not a new calling to the ministerie, and therby be in∣abled, but remaining still a Deacon, he may by

the Bishops warrrant and licence be authorised to preach. The Apostles instituted Deacons to an other end then to preach, and severed them from preaching, because one person could not conveniently be a minister of the word, and a minister of Tables, yet they will confound them. For so they found them confounded in time of popery, and it pleaseth them to retaine them so, and not to distinguish the functions, as the Apostles did. Why are they permitted to baptize more then to celebrate the supper? Is the one sacrament of greater excellencie then the other. May the one bee ministred by any Church officer, who may not minister the o∣ther? When the Apostle 1. Tim. 3. descriveth the office of a Deacon, requireth he either abilitie to teach, or power to baptize? What in effect may their Deacon not do, that the priest doth, except the ministration of the communion? What can be the reason of this exception, but that in this ministration there was somewhat esteemed in time of poperie, proper to a priest, to wit, the offering of a sacrifice. The Deacon then is not halfe a minister, but almost a whole, and he may preach with licence, or at command of his ordinarie, as well as the Priest. What need I to insist upon such grosse absurdities?

Notes

• * 1.1

  Instit. lib. •••• cap. 5. Se••••
• * 1.2

  Can. 33.
• * 1.3

  Pag. ••.
• * 1.4

  Pag. 15.
• * 1.5

  Pag. 309▪
• * 1.6

  ••••stract. p.
• * 1.7

  Reply, 1. ••rt. p. 298.
• * 1.8

  2 Reply 1 part, p. 133.
• * 1.9

  p. 110.
• * 1.10

  Abstract p. 83.
• * 1.11

  p. 236. 237.
• * 1.12

  p. 238.
• * 1.13

  2. Reply. 1. part. p. 537. 148.
• * 1.14

  P. 245.
• * 1.15

  Assertion, p. 258. 259.
• * 1.16

  Assertion, p. 259.
• * 1.17

  P. 252.
• * 1.18

  P. 5.
• * 1.19

  P. 52.
• * 1.20

  C. 1 Repl. 104.
• * 1.21

  ••dm. p. 47.
• * 1.22

  ••••. 93. lm. p. 14.
• * 1.23

  P. 65
• * 1.24

  〈◊〉〈◊〉. ••0.
• * 1.25

  66.
• * 1.26

  Discov. p. 8••
• * 1.27

  Disco. p. 82.
• * 1.28

  De cultu ••anctor. c. 15.
• * 1.29

  Discov p 84.
• * 1.30

  ••an. 31.
• * 1.31

  T •• 1. Repl p. 108.
• * 1.32

  Abridg•• p. 35.
• * 1.33

  Survey of the B. of cō∣mon prayer, p. 47.
• * 1.34

  1. Repl. pag. 105.
• * 1.35

  Disc. p. 131.
• * 1.36

  p. 105. ••. part. p. 187.
• * 1.37

  Survey of ••he B. of 〈◊〉〈◊〉 pray∣•••• ••••.
• * 1.38

  Disc. pag. 6
• * 1.39

  P. 6••.
• * 1.40

  Assertion the true •• Christian pol. pag. ••.
• * 1.41

  〈…〉〈…〉
• * 1.42

  Rituale R•• manum, p. 174. 175.
• * 1.43

  P. 147.
• * 1.44

  〈…〉〈…〉
• * 1.45

  P. 62.
• * 1.46

  P. 149.
• * 1.47

  ••isc. p. 127. 128.
• * 1.48

  1. Reply p. 16••.
• * 1.49

  Pag. 16••
• * 1.50

  lib. 4. sent.
• * 1.51

  ist. 7.
• * 1.52

  Can. 3••.
• * 1.53

  1. Part. p. 34.
• * 1.54

  L. 5. c. 65.
• * 1.55

  Can. 57.
• * 1.56

  ••. 72.
• * 1.57

  P. 81.
• * 1.58

  P. 344.
• * 1.59

  Can. 24.
• * 1.60

  P. 5••.
• * 1.61

  P. 37.