The second and last part of Reasons for refusall of subscription to the Booke of common prayer vnder the hands of certaine ministers of Deuon. and Cornwall, as they were exhibited by them to the right Reuerend Father in God William Cotton Doctor of Diuinitie, and Lord Bishop of Exceter. As also an appendix, or compendious briefe of all other exceptions taken by others against the bookes of communion, homilies, and ordination, word for word, as it came to the hands of an honorable personage. VVith an ansvvere to both at seuerall times returned them in publike conference, and in diuerse sermons vpon occasion preached in the cathedrall church of Exceter by Thomas Hutton Bachiler of Diuinitie, and fellow of S. Iohns Colledge in Oxon.

Ratio. 6, Because it containeth some praiers whereof the latter part depends not vpon the former.

Were this true, that some prayers the latter depends not vp∣on the former, yet that is no iust exception against the Commu∣nion Booke. For it is no strange thing in all discourses histori∣call, thetoricall, poeticall, sacred or prophane, sometimes to in∣terrupt the maine purpose principally intended, like a ship that is bound a great way off, yet turnes in here, and there by the way, though out of the way in regard of the last end wherevnto it fal∣leth. And this artificiall handling of a treatise the learned call,* 1.1 as the margent may tell you holding it the very secret of their method. Now if thus in a narration, Epistle, or the like where the Authors thoughts are staied, and may treatably deliberat, how much more may such a spirituall, holy, inward secret be lodged sometimes in prayer, where a broken heart yeelds broken thoughts, and abrupt sentences, which another not so déeply affected cannot tell what to make of, but accounts them as ropes of sand, or prayers where the latter part depends not vpon the former. But that be their ignorance whose exception it is. Let vs examine their instances here following.

1. The Collects vpon Innocents day, The third Sunday after Easter, the Epiphanie. The first Sunday in Lent, The Sun∣day before the Easter, Trinitie Sunday, The fiftenth Sunday after Trinitie, and other prayers that are not warrantable. * 1.2

Though a many dislikes are here shuffled together, yet we will take them one after one. The Collect vpon Innocents day is thus. Almightie God, whose praise this day, &c. Where the dependance is excellent by way of relation, that as the babes did die a violent death, Christ being sought for in them,

who were witnesses of his name not in speaking but in dying (so the prayer runneth) mortifie and kill, &c. That we also may dye (not a naturall death but) the death to sinne mortifying and killing all vices in vs, that in our conuersation our life may expresse his faith, which with our toongs we confesse, &c. Which coherence what man among vs can iustly mislike, but onely such as discipline better fitteth then disputation, and a sharp reproofe rather then any larger instruction.

The Collect on the third Sunday after Easter is, Almighty God, which shewest to all men that be in error the light of thy truth to the intent, that they may returne into the way of righ∣teousnesse, grant vnto all them that be admitted into the fel∣lowship of Christs religion, that they may eschew those things, that be contrary to their profession, and follow all such things, as be agreeable to the same, &c. When we say that the Lord sheweth to all men the light of his truth,* 1.3 &c. It is as that Iohn 1.9.* 1.4 The true light that lightneth euery man that commeth into the world. And 1. Timoth. 2.4. Who will that all men be saued and come vnto the acknowledgement of the truth. As for the dependance it easily cleareth it selfe. For since none can come to the light of the truth but by the Lord, and that light is to conduct in the way of righteousnesse, the prayer of the Church is for all them, to whom the light hath appeared, that their course may be the course of godlinesse and sanctification eschewing things contrarie, &c.

The Collect on Epiphanie sheweth the Dependance of the prayer in proposing for the argumēt thereof Gods mercy vouch∣safed the wise men by the leading of a Starre,* 1.5 to the finding of Christ Jesus his bodily presence, that we also who haue the Starre-light of faith may after this life enioy his glorious Godhead which inioying is well called fruition, because we shall then sée him as he is, when he shall be God all in all vnto vs,* 1.6 1. Cor. 15.28. And that whereas other things in their vse doe but now tend vnto him, then we may possesse imme∣diately himselfe who is true happinesse and blisse filling vs with grace and glory for euermore. For now though he be all in all euen in this life, yet is he not immediatly but by outward means and in a small measure.

The Collect on the first Sunday in Lent is, O Lord, which for our sakes didst fast fortie daies and fortie nights giue vs grace to vse such abstinence, that our flesh being subdued to the spirit, we may euer obay thy godly motions in righteousnesse, and true bolynesse to thy honor and glory. Who can iustly charge this as hauing no dependance, but they whose vnder∣standing (as it seemeth) hath no dependance vpon the truth?

The Collect on Trinitie Sunday is a little before ranged in the number of those particulars, which they can make no sense of, there it is charged to haue no dependance, because speaking of a true saith in the Trinitis and Unitie it conclu∣deth thus, We beseech thee that through the stedfastnesse of this faith we may euermore be defended from all diuer∣sitie. Where the dependance of this prayer sufficiently ap∣peareth to all those whose faith dependeth vpon this article that there are thrée persons, but one God, the very substance and summe of all Christian Religion, as Master Perkins well noteth in these words,* 1.7 Whereas we are taught to come to God as to a Father, & therefore in the name of his Sonne our Sa∣uiour Christ, we learne to lay the first ground of all our prayers in the holding and maintaining of the Union and distinction of the three persons in Trinitie. This being the lowest and the first foundation of prayer, it is requisite that all, which would pray aright should haue this knowledge rightly to beleeue of the Trinitie, and to know how the thrée persons agree and how they are distinguished, and the order of them, how the Fa∣ther is the first, the Sonne the second, the holy Ghost the third, and therefore how the Father is to be called vpon, in the name of the Sonne, by the holy Ghost.* 1.8 Hence it is manifest that ignorant and silly people, which doe not so much as dreame of the Union, distinction, and order of the persons in Trinitie, make but cold and stender kind of praying. And long before him Saint Austin resolueth thus, that as in no article the error is more dangerous, so neither is the truth more laborious to be sought out, nor more commodious when it is found out. Now if faith be our defence, yea more our victorie, whereby we ouercome the world, then surely grounded vpon a principall stay, as this point is, néedes must it be a truth of great coherence as

before is deliuered namely, we beséech thée that through the sted∣fastnesse of this faith we may euer be defended, &c.

The Collect on the Sunday before Easter is thus: Almigh∣tie and euerlasting God, which of thy tender loue towards man hast sent our Sauiour to take vpon him our flesh, and to suffer death vpon the Crosse, that all mankinde should follow the ex∣ample of his great humilitie, mercifully graunt, that we both follow the example of his patience, and be made partakers of his resurrection through the same Iesus Christ. The dependance of one part and of the other in this petition may appeare,* 1.9

• ...1. Pet.
• 2. where the Apostle exhorting to suffer wrong, and to take it patiently followeth it thus, Hereunto yee are called.

For Christ also suffered for you leauing an example that yée should follow his steps. And he was the onely president of humilitie. For he humbled himselfe to the death of the Crosse. Many such applications are made in other places. So little cause haue men to mislike the dependance of this prayer.

The Collect on the 15. Sunday after Trinitie néedeth no defence. It sufficiently speakes for it selfe. Kéepe we beseech thée O Lord thy Church with thy perpetuall mercie, and because the frailtie of man cannot but fall, keepe vs euer by thy helpe, and leade vs to all things profitable to our saluation through Christ our Lord. As for exceptions taken at other prayers, that they are not warrantable they also in their place follow now to be examined.

2. We desire something that our prayers dare not presume to aske, whereas it is no presumption to aske any lawfull thing in Christ his name.

No presumption (happily) to aske any lawfull thing in Christ his name, if men doe alway know what is lawfull in generall, in speciall, in particular, which since the fewest know, yea noue al∣way know, the most for whose sake this prayer is penned, may well pray thus without any danger at all.* 1.10 I know (saith Master Grencham) there be many, who thinke it a precisenesse to be much afraid of our owne weakenesse, and to be watchfull, and warie of our owne affections, yea and oftentimes in those things

which to iudgement are lawfull, yet absteu••eth in life & practise. But blessed be that feare and happy is that precisenesse, which is so carefull ouer our owne infirmities, and somuch suspecteth our owne wants and weaknesse. But say it be no presumption to aske any lawfull thing in Christs name, which is not euery peti∣tioners case to know, yet as in our actions of indifferencie many things yea all things (saith the Apostle) are lawfull, yet not all things expedient; so in our prayers we may safely resolue the like, namely that howeuer all lawfull things may be craued of God in Christ his name, yet we had neede also wisely to aduise our consciences, that the things which we sue for be expedient. And what if a man walke neuer so innocently in his waies,* 1.11 and (as Saint Paul saith) he know nothing against himselfe, yet herein is he not instified. Rather of the two (saith Optatus) it is better to sinne with humilitie, then be proud of a mans innocencie. And yet considering the manifold shape, which Satan taketh to incounter vs withall, who is he that puts confidence in his owne innocencie? But in a word to ende this point: Graunt it be no presumption to aske any lawfull thing in Christ his name, yet because no man knoweth as he ought to know, and therefore praieth not as he ought to pray for our praier must be according to knowledge, hence it is we stile our prayers not ••aring to aske, &c. See more of this point. part. 2. cap. 3.

3. We pray for that we dare not pray for, which is a contradiction.

Nomore contradiction then that of S. Paul,* 1.12 how his con∣uersation was in heauen: yet remembers his cloke he left at Troas with Carpus. Thinke you (saith Saint Ierom vpon this point) the Apostle at what time he writ this. Bring my cloke, &c. that he thought of heauenly mysteries, and not of those things, which are necessarie for the vse of our com∣mon life. Here a wrangler might pretend contradiction: But no more then that our bodies are the mēbers of Christ. 1. Cor. 6.15. & the temples of the holy Ghost, v. 19 yet Philip. 3. they are cal∣led the bodies of basenesse or vilenesse. No more contradiction then that Prov. 26. Answere a foole according to his foolishnesse,

answere not a foole,* 1.13 &c. or that Marke 9. I beleeue Lord helpe my vnbeleefe,* 1.14 or that Iohn 4. Jesus baptised, Iesus baptised not,* 1.15 or that Abraham hoped against hope or that, Act. 11.18. They held their peace,* 1.16 and glorified God saying: or that God suf∣freth vs not to be tempted aboue all that we are able.* 1.17 1. Cor. 10. 13. yet Paul was pressed out of measure passing strength, 2. Cor. 1.8. And a many the like. But see before at large. Part. 2. cap. 3.

4. Because it inioyneth Ceremonies which we are perswaded are vnlawfull (viz.) the Surplice, &c. being humaine traditions, & inuentions, without any warrant from God his word, of mysticall signification, defiled with superstition, scandalous, of no necessarie vse, appropriated to Gods seruice which ought to be according vn∣to the truth without ceremonies.

Sans ceremonie belike as the French Prouerbe is. Surely no Church but euer had some ceremonies more or lesse. As for multiplyed complaints against ours,* 1.18 till men aforde more then bare words or affirmatiue hath strength comparable, yea far be∣yond their negatiue. In the meane while because this exception breakes the ranke for his fellowes, like Iudas, who was a guide to them that tooke Christ, pardon vs if we stay a little vpon this straine. This therefore it is that we answere hereunto. Be it graunted that they are humaine inuentions, yet that no suf∣ficient reason to condemne them, vnlesse an argument may be thus framed, but ill framed then it is. All humaine inuentions are to be condemned. For some such generall must be the sup∣port of this vnsupportable conclusion. But see we first what are humaine inuentions, and so with more ease wee shall the better speed this present businesse. Humaine inuentions, are the inuentions of man whether naturall, morall, or a Christian man. For euery of these waies some Inuentions there are by the light of nature, by experience, or in such & such a religion true or false. By natures dim light some things are espied, which are corrupt & afterward may be helpt, some things againe not corrupt but are sufficiently well at the first. Saint

Austin vpon the 102. Psalme man a sinner:* 1.19 two names not superfluous. Two names, one is man, another is sinner. Somewhat he inuenteth as man, somewhat as an ill man. As a man naturallie to eate, to drinke with conuenient meanes how, as a wicked man badlie thus, and thus. The first may bee re∣tained, the second must bee reformed, and so both may be vsed. Grace taketh not nature away, but perfiteth hir, nature re∣pelleth not grace, but imbraceth hir. somewhat is good in a corrupt nature notwithstanding the auncient corruption hath sowred the whole lump. And though discouered by the blinde eie of nature, yet nature was not blinde in that discouerie. Some∣what againe there is, which an ill man findeth not as man but as euill, that may bee corrected by art, which wee call before by the name of vsuall experience: Which experience is not idle for want of imployment, but willie contrineth many thinges, which a mere naturall man cannot ordinarilie attaine vnto. 3. many thinges are found out in religion yea euen in a false religi∣on, which true religion is not to abolish, but may well make a good vse of. For howeuer a false religion, and so called, yet in that particular shee is not false nor deceiued. All this wee need not wonder at all, doe wee conceiue what wee must needes. That no religion, no not a false, but hath some truth in it, which must not be reiected, because it is blended with falshood, but wisely to be distinguished from a heape of falsehood. Now to turne backe vpon that, which wee haue spoken, and resume the first head of this argument: As there is nature and experience, so is there a religion true and false, and as experience receiueth some thinges from nature well, and other some which are not well, she doth well to reforme: so a naturall religion (for so we call superstition that commeth nearest to our naturall sense) doth and hath inuented some good thing which yet by the true religi∣on must be allowed of, so farre forth as it is well, and may bee well vsed: None dare affirme that nature is quite lost, but that shee is mightilie decaide all men confesse, and though the print of hir knowledge bee almost worne ••ut, or as the scraches in the face, that hinder the beautie, yet a print there is, and a face there is, and some sparkles remaine, though they bee as the sparkes of a broken diamond. And howeuer now in hir decay,

yet that at some such time (as shee was much better then now) that nothing hath beene found out by hir mother wit, plainely nothing at all were much to hir shame, and indeede to speake plainely a plaine vntruth. Witnesse most of the Gentile learning whereof wee make dayly vse, where is found the remainder of that first light dimmed in Adam, yet a light, much of it helped as a lamp with fresh oyle by the information of Noe, to Iaphet, and those of Iaphets posteritie, much againe succoured by trafficke with the Iewes, and by bookes which the Gentiles might, and did reade otherwhiles, and therefore inuentions thence taken are good, and wholsome, whither the inuentions of Poets, & of their poeticall braine. Let Aratus, Menander, Epimenides, bée as they are. They may bée & are known to be poets, and their say¦ings not worth repetition by any, far inferior to Paul, much lesse by Paul himselfe, if they were not truth nor agreable to truth. If y^e gentile learning of the Egyptian were void of all vse, & all their inuentions to be condemned, what doth scripture cōmend Moses for a man that was learned in al their wisdome Act. 7.22. If na∣tures schoole yeeld no instruction?* 1.20 why doth Paul ask the Cor. as touching their behauiour in publik praier? Doth not nature teach you 1 Cor. 11. if a man haue long haire &c. If an humain inuen∣tion bée a matter of such offence,* 1.21 what is the inflectiō of a nowne with such and such articles, the coniugating of a verb in such and such a manner, the Grāmer rules, in hebrue, greek, & latine, and y^e construction according to these rules, ar not al these the inuētions of mē, some Iews, enimies to Christ, others Pagans, othersome popish, as also their dictionaries in this & that method, without al which neither scriptures could haue been translated, nor our com∣mon people so edified by vnderstanding thē read, as they now are in their own language. If sufficient it be to dash a thing out of vse because heathē, or humaine, what think wee of our moneths, & daies, & their seuerall names Ianuary, February, March, April &c. and munday twesday &c. If wee may borrow no helps frō hu∣maine inuentions for the policy of God his people, & their better ordring, why did Moses take aduertisment from Iethro? Consider the persons and it might haue been said. Moses the man of God faithfull in all that he hath to doe shall staine himselfe and his re∣putation, which may otherwise grow vnto him, if he make him∣selfe

beholding to Iethro. Wee all know this Iethro what he is and that his counsell is but a humaine inuention. But it may bee obiected by humain inuentions they meane. Inuentions of the Bishops of Rome, of freers & of mē popishly & heretical¦ly minded. Nor is this true not y^e first. For the vse of godfathers & godmothers was inuented by Higinus which yet Peter Mar∣tyr approueth in baptisme for a profitable institution.* 1.22 The de∣u••ding of parishes, churches, churchyards an inuention of a Bi∣shop of Rome, whose name and time we know. About the yeare of the Lord 268. Dionysius deusded the bounds & limits of chur∣ches, churchyards, & parishes. 2. nor is the inuention of Freers to be condemned. For the art of printing, whose inuention was it? but as some think a freers, or as other think a knights one Iohn Cuthen berg (who euer) a popish inuention it was, if we stile our speech as the obiection is framed. Inuention humaine, or po¦pish, or what you will, this commendatiō it hath be &. Gualter wee must not think (saith hée) it was done without the power of God, that in these last times of this aged world industri∣ous mē haue foūd out the art of printing, which maketh vp very much the losse of the gift of tongues, & in spight of the enemies, spreadeth abroad the doctrine of truth with admi¦rable successe to the people which are most remote & farte of 3. nor is y^e inuentiō of mē popishly affected to be condēned; for y^e inhibitiō to disturb a mā in his sermō was a law made by act of parlamēt in y^e days of K. Philip & Q. Mary, whose religiō what it was, no mā but knoweth, yet who cā mislike this order of theirs but they who are en••mies to al good order.* 1.23 4. nor if soūd out by an here ticke is it to be condēned. The papist we take it thinks no bet¦ter of vs, thē wee do of thē, here ticks at the least wée call one ano∣ther: yet in an exposition of scripture which is more then y^t vse of a garment they can bée content to borrow light frō our commenta∣ries, as Ferus out of Pellican Gen. 26.1.2. verbatim Penar dē∣tius out of M. Caluin v••d Ionat cap. 1. v. 9. verbatim so in the 10. v. Pag. 142 ••in 18. & v. 11. out of M. Gualrer: likewise vpon E∣sther he taketh whole sentences out of Ludouicus lauater, so Bel∣larm. out of M. Beza & Iansenius his harmony is framed out of M. Caluin, share many other their writings, & it may be graūted y^e same of vs otherwhiles are beholding to them for obsetuations

one or other, if wee bee not, men compareable to vs haue re∣ceiued directions from ••reticks. So did Saint. Austin from Ticonius the Donatist choosing his interpretation rather then Cyprians a man of sounder iudgement.* 1.24 An easie matter to haue saide vnto that great diuine. A humaine deuise, an hereticall inuention. Away with it, wee cannot indure it. But should anie haue stained that good father for he was likely inough to haue answered as in an other place he doth.* 1.25 Vpon an vnlikelie stalke fruitlesse, and whithered so, metimes a grape is found And a truth is a truth wheresoeuer wee see it. Let the deuil say (as he did) that Iesus is that Messias that some of God, in an ouer flowing of out gall, wee must not say the contrarie. He saide it to a shiffter end, and with an euill minde. Let vs say it with a better and to fitter purpose, but yet let vs make bold to say it notwithstanding. The aduise which Saint Jerom gaue Pammachius well sorteth with this occasion, where hee coun∣selleth.* 1.26 If Pammachius bee in loue with mens inuentions, and secular wisdome to doe as the Isralite did with his captiue woman taken in warre, shaue hir head, pare hir nailes, strip off hir gaudie attire, and then new apparreled tooke hir to wife: So must the wisedome of arts and humaine learning bee intreat∣ed: whatsoeuer it hath, deade, idolatrous, erroneous or the like shaue and pare it off. Then taken captiue and thus hand∣led shee may bring forth manie children vnto God, and of a Moabitish become as one of the daughters of Israel yea as Clem. Alexan. maketh the comparison: Bee shee Thamar, and what Thamar was wee read of, yet Iudas (that is) the faith∣full, godlie, studious may turne in vnto hir, and beget Phares and Zara spoken of in the Gospell. Such vse there may be of nature, and naturall inuentions, that though as a neglected stocke may heare some graft comparable with the best. First that which is naturall, then that which is spirituall. In some such order grace and nature are partners other while, that na∣ture being hir inuentions, art shapeth, grace sanctifieth. Then are they not barely plaine dunstable humaine iuentions, but Mara must be called Naomi because now made seruiceable to holie vses. And therefore if any please to call them humaine yet not merelie humaine, which happilie is their meaning, that

make this obiectiō hereby intending as (man) in scripture is other whiles set against God, like that our of Sauiour. Take heede of men, or that of Saint Paul: If I please men, I were not the seruant of Christ. But so wee vnderstand it not, nor must they Humaine, if they will, yet thus farre diuine withall, as ten∣ding to the preseruatiō of Ecclesiastical order and such as accō∣panie other dueties then publikelie to bee performed. This, would men did as readilie confesse, as they sufficiently well knowe, that they haue no warrantable presidēt to cal the institu¦tions of Gods Church a mere humaine inuention as wicked or carnall which are opposit to God and godlinesse: Prophane men that hold both the power and forme of Godlinesse in a scorne may imply some such contemptible signification,* 1.27 but others, that are sincerelie minded (vnlesse they bee like the Milesians who had wisdome but did vnwisely) are to speake in all reuerence of those commendable orders which the Church inioineth speci∣ally in these licentious daies, wherin Atheisme debaseth the due estimation of Gods Church and sacred policie.

They are without warrant of Gods word.

1 Expresse warrant for euery particular we neede not looke for:* 1.28 A Sabboth daies iourney was not prescribed by Gods law, but either appointed, (as Master Caluin thinks) by a councell of Priests, or (as Tremell and Iunius thinke) by a tradition of the fathers, whome Saint Ierom takes were Rabbins, and nameth them Atriba and Simon Hely yet the obseruation of this point was at no time taxed by Christ, or his Euange∣lists, notwithstanding opportunitie offred to doe so. Likewise there was no warrant expressed in the law for celebrating the feast of the dedication of the temple, which our Sauiour after∣wardes present, solenmized. No word in Gods law for the cery∣mony of odors vsed about the bodies of the dead, yet our Sauiour was content his body should be so imbalmed. 2.* 1.29 Again we answer in things indifferent, whose nature is to be vsed, or not vsed, as they are no where commaunded so are they no where forbidden:* 1.30 3. we may know it easily quieteth euery good conscience, what the Apostle writeth. To the pure al things are pure, and euery crea∣ture is good with thanksgiuing &c.

They are made to bee of mysticall signification.

Some what (Mysticall) it is, what these obiectors meane by Misticall signification.* 1.31 If hereby they vnderstand a decent and reuerent intimation, or admonition. First we hold euery godly ceremonie to haue some such profitable vse as may moue and procure reuerence to holy things &c. that by such helpes we may be stirred vp to godlinesse &c. Fit for reuerence of holy misteries, and a meete exercise vnto godlines, or at the least that which shall beautifie and adorne agreeablie to the actiō in hand, yet so as not without fruit but that it may admonish the faithfull with how great modestie, religion, obseruancie they ought to handle sacred and holy thinges. Which selfe same iudge∣ment Peter Martyr giueth of the surplisse, adding withall how it were wrong imprisonment to restraine or depriue the Church of her liberties, that in such rites, and ceremonies shee must signifie iust nothing. 3. whereas all our actiōs euen they that are ciuill signifie somewhat, how much rather, such as are ecclesiasticall in the publike seruice of God to his glo∣rie 4. The Apostle vseth this libertie when hee taught the Corinth. in time of prayer, the men to bee vncouered, the women couered in remembrance of their duetie: fifthly the significations of these thinges bring to our minde, what becom∣eth vs that are ministers, and others (which are not) to think more reuerently of our calling &c. And where it pleaseth some far∣der to vrge.

Our ceremonies haue beene defiled with superstition.

In this case wee answere with the learned: It is a bard taske and a point not easily proued. That the impietie of Poperie is such that whatsoeuer it toucheth is so vtterly polluted,* 1.32 as the godly & the Saints may in no case vse it to holy purposes

For then neither may we vse glasse windowes nor Church, Pew Cup, Challice, Patien, Cushion, Gran••st one,* 1.33 nor ground either in Church, or Churchyeard. To be a note of Antichristianism is in no manner of thing (saith one) for to this end nothing is created of God, but wholie dependeth vpon our consent to Antichristianisme, and the profession thereof: VVhich consent and profession being changed into a consent and profession of true christian religion, there connot anie note of Antichristianisme cleaue vnto the thinges themselues. The bread and wine which Pagans offred to Diuels (as Iustin Martyr and Tertullian remember) were no hinderance why we should not vse the like ceremonie. For which as the commaundement is expresse, so is it thus far in generall, that al thinges be done for comelinesse, preseruation of order, &c. Where it is farder obiected.

They are scandalous.

They mistake that call that scandalous, which grieueth some one or other. For then wee shall neuer haue done. Marke wee, who and how manie are offended, and vpon what ground & who hath taught them so: If the minister bee the partie that taught them, and then afterwardes he complaine that such and such in his parish will take offence, he must thanke himselfe and he shall do well to vnteach them it, but a great deale better if hee had neuer so taught them. Againe, a man thus weakelie disposed though otherwise well giuen, must hold other mens iudgement comparable to his own, they being as well affected to the gospel as himselfe, and those manie, who take offence as deeply on the o∣ther side, and let him thinke it more conuenient, for so it is in al reason, that a few should yeeld to a greater part, as namely one to a thousand, rather then a thousand to one, specially where the thing commaunded hath authoritie for it, and is not simplie euill in it owne nature, but indifferent as the Surplice, &c. For in thinges indifferent, none denie but authoritie may commaund where the word soundly taught, remoueth all other doubtes and scruples that may arise.

Of necessarie vse.

If they meane vnto saluation we easily graunt what they say, but els necessarie wee hold them for order and preseruation of peace in token of our godlie obedience, and of great vse as the times now are, to meete with two sorts of men. The one such as their pouertie permits them not to haue fit, and decent attire, so bare and low they are driuen, how we enquire not, but God knoweth and the world may lee with griefe. The other are some fantastically who (as they bring in fashions, or take them from the vanitie of an vnsetled humor) are as changeable in co∣lours, cuts, iags and the like as other fondlings, so that if they might haue their owne will they sticke not to bring into the house of God new tangied attire at times of diuine seruice, and the publike administration of holy dueties. A sinne wee are not the first haue felt, but aske our fathers, and they may tell vs, how some offended herein, as Sisinius the Nouatian and Eustathius of Sebastia in Armenia, which examples if we had not to learne wisdome by,* 1.34 yet God hath not so disfurnished vs of vnderstanding, but that our Church doth, and may due∣lie prouide, against all these inconueniences, not onely refor∣ming disorders in this kinde, but also prescribing a conformi∣tie of vniforme attire (for coulour, forme and vse) verie meete and decent.

Appropriated to Gods seruice.

This with some is a matter of grieuance. But no otherwise appropriated to Gods seruice, then aforetime in those dayes, when they were vsed onely for distinction of the minister from the people, and for grace and reuerence to the diuine seruice then in hand. Wee well knowe how our aduersaries haue exceeded that way, so as wee cannot see fruite for leaues, but yet this wee must confesse, in asmuch as they did not rise to this excesse all on the suddaine, but step after steppe yea many ages helping thereunto, wee take it wee may safely haue an eye to those times wherein as they were fardest, so they were freest from su∣perstition. Therefore not to speak of the last 300. yeres, wherein Bonauenture & Innocentius much busie themselues for iustify∣ing the multitude of their superstitious garmēts, nor of a hundred

yeares before when Rupertus wrote his book of diuine duties,* 1.35 knowing Bellar. his censure of it, that howeuer thought written so long agoe, yet but late found out, and as a booke of no great account hath lyen almost 400. yeares without honour or title giuen it nor purpose we to stay vpon 300. yeares auncienter, when it seemeth Rabanus Maurus writ vpon this argument. These last 1000. yeares wee will cut off and looke to the times before. Which if we doe, it appeareth when they were much more sparing, they yet had some one garment or other distinct from others, which they vsed onely in publike offices of the Church. Witnesse the councell of Brage, and before it the coun∣cell of Toledo, and before them both the councell of Carthage in the daies of Saint Austin. Of which time Saint Hierom (for he was not much elder then that reuerend Austin) writeth, that some garmēts were distinctly appropriated to Ecclesiasti∣cal and publike vse: Which may be seene in his first book against Pelag. who cauilled at such attire as contrarie to Gods word. What offence (saith that good Father) is it if a Bishop, Pres∣byter and Deacon, and the rest of that Ecclesiasticall order goe before in a white garment at the administration of the Sacraments. Which if any shall thinke, that other Christians (not Clergiemen) did weare, his wordes vpon Ezech cap. 44. manifest the contrarie. Diuine Religion hath another atttire in the ministerie, and another in a common vse and life This himselfe proued in his owne practise. For one Nepotian a Presbiter dying left him a garment, which hee vsed as hee saieth the ministrie of Christ. The historie is this, Nepotian taking his Vnckle by the hand; this coate or garment (quoth hee) which I did vse in the ministrie of Christ, send to my wel beloued, my Father, for age, &c. meaning Ierom by that appellation. Where it seemeth no vsuall and ordinary attire, but some choise and speciall one: for hee intends it as a pledge of his last loue and kindenesse, which hee did bequeath vnto him: se∣condly, we may note, it was such a one, as he did not continually weare, but at times in publike duties of his calling, for hee was a Presbiter and in the ministrie of Christ he did vse it. But proceede wee on forwarde; much about this time in the Greeke Church some-vniforme attire was also receiued among the

Clergie, as Chrisosotome remembreth in diuers places. In his homilies to the people of Antioch,* 1.36 and in his homilies vpon S. 0725 Mat. For blaming the priests or Ministers for their negligence, not caring who receiued or how, but admitted all to the Lord his Table without difference. This is your dignity & crowne, &c. and not to goe about in your goodly white shining gar∣ments, &c. Againe, in his Homilies vpon Saint Mathew to the like purpose in words not much differing. This is your dig∣nitie, this your constancie, this your crowne, and not be∣cause you walke vp and downe in the Chruch in your white coate or garment. About some 300. yeares after Christ (for it séemeth to be no more by the Author of the questions vpon the olde and new Testament, cap. 44. for after the birth of Christ, about some 300. yeares were runne out) then is witnessed that a distinction of ecclesiasticall garments (from others) in the publike seruice was in vse. That authour we call him and not Saint Austin, both because of the times wherein he liued was somewhat auncienter, as appeareth before (because but 300. yeares after Christ) as also because of diuers opinions not sound∣ly deliuered as quest. 21. that the woman was not created after the image of God, that Adam sinned the sinne of Idolatrie, quest. 83. that Melchisedech was the holy Ghost, quest. 1091. and that Adam had not the holy spirit, quest. 123. &c. yet notwithstanding these dangerous pointes handled contrary to Scripture and Saint Austin, Beside another prose there is, because the Author of this booke quest. 115. liued at Rome, so did not Saint Austine, yet we say notwithstanding all this, (he may be credited in a matter of fact as to say what was donne, for therefore we alleadge him namelie that Bishops and Deacons in his time did weare Dalmatish garmentes, that is, a kinde of ecclesiasticall attire before this time. In these hundred yeares wherein the Church had breathing after her sore long wasting persecution we haue farder proofe in the daies of Constantine, who (good Emperor) gaue a distinct holie garment to Macarius to weare in administring Baptisme, and Theodoret recording the same, reports an example of a

Stage-player, who for bringing this baptizing garment vppon a Stage to daunce in it, fell sodainly downe and dyed.* 1.37 Eusebius in his Ecclesiasticall storie the tenth booke and fourth Chapter, chronicling the great ioy which was among Christians in good Constantin his raigne pauseth his stile in the gratulatorie tri∣umphes which were made at the solemnizing the dedication of a Church built in Tyre of Phoenicia, where a man of good ac∣count prepared a graue, godly exhortation in the presence of Paulinus (that holy and reuerend Bishoppe) with a many other Ecclesiasticall persons then assembled in their ornamentes and sacred attire reaching downe to their feete.* 1.38 It may bee no such store of proofes can be yeelded for the times within the 300. yeeres after Christ. And no meruasle good Christians they had no open Churches, but secret places to serue God in, well con∣tent if they might haue then but foode and raiment with the small libertie of the Gospell, which they inioyed no otherwise then as a man that eates stolne bread. Yet so farre as the Re∣cords of that time may deserue credit, so wee finde that 60. yeeres before the dayes of Constantin a peculiar vestiment was ap∣pointed for celebrating the oCmmunion.* 1.39 This decree the Pro∣testants of Meidenburg in their Centuries referre to the times of Stephen Bishop of Rome, who afterwardes, as did many else his Predecessors and Successors, for it was in those best times, layed downe his life for the testimony of the Lord Iesus. Higher then 200. yeeres after Christ we cannot well expect many wit∣nesses in this argument. For by reason, of the persecution ma∣ny monuments are lost, and men had small ioy or leisure to apply their thoughts for the Pen, or both thoughts and Pen to writing,* 1.40 yet one and that on shall supply in steed of many others. Eusebius in his third booke quoting Polycrates his Epistle to Victor writeth that Saint Iohn was wonte to beare a plate on his forehead, such as the high Priest did vse. This selfe same history is remembred by Saint Ierom in his Ca∣talogue of Ecclesiasticall writers. To bee briefe for answere to this exception of theirs. Why not some ornament as well appropriated to Gods seruice at times, as to the Minister some garment approptiat fitting him at all times for ordinarie attire distinct from others. As that of Heraclas of Alexan∣dria whose garment though it bee not set downe what it was

yet scholasticall it was, of some such fashion as the learned then did were. As that also of Cyprian, who being to be beheaded stripped himselfe of one of his garments,* 1.41 and gaue it to the exe∣cutioner, but his Dalmatish vesture he deliuered to the Deacons Both which were such attire as did belong to his Ecclesiasticall calling: The first of these his birrhus, the attire so called is mentioned in the Councell of Gangres, where the Canon esta∣blishing the vse of it decreeth against all newfanglednesse to the contrarie. The second of these the Dalmatish garment remem∣bred in the Councels and other allegations before. And if Chri∣stians newly conuerted from Paganisme did weare a kinde of short cloke, not for anie holinesse in the garment, but onely in token of their Christian profession to distinguish them from Gentiles, and this they did by a priuate consent among them∣selues without warrant of Gods word (for Gods word no where gaue them expresse commaundement so to doe) wee see not but the like cause may preuaile with vs, (where Gods worde saieth no more for it nor against it then it did, or doth for that conuerts attire) speciallie being agreed vpon not by a priuate consent of one or two, and so drawne on by example, but ioyntly by au∣thoritie of the Church and for such reasons as may well lead her thereunto. If any shall say Conuerts did it to distinguish them from Gentiles, our answere is, so doe wee, though not from the Gentile, yet from among our sulues because of order to audide confusion of degrees. For if there be reason to differ in ge∣nerall from others, because of a generall difference in the calling of a Christian, so may there be, and is reason to differ in speciall among our selues in the particular, as we are of such and such a particular calling, as a Citizen from a husbandman, a Mer∣chant from an Artificer, which are ciuill distinctions, so a teacher from a scholler, a minister from the rest of the people, which difference as he is a subiect may be called ciuill, but as he is an Ecclesiasticall person in respect of his office may beare the name of an Ecclesiasticall difference. If anie shall say, Ye haue no warrant out of Gods word: no more had those new conuerts to differ in attire from the Gentiles. Nay more the word of God is so far from commannding so to doe, that if themselues had pleased changing their opinions, they might haue kept their

Pag••n attire. This is Saint Austin his iudgement.* 1.42 Tru••••y it nothing appertaineth to this Citty of God, in what attire, or manner of life any man follow the faith whereby we come to God, so it be not against God his Comandemets. Hence it is she comyelleth not the Philosophers themselues (when they become Christians) to change their habit or manner of diet (which doth not hinder Religion) but their false opinions. But to goe forward in examining that course of those punie Christians, and the comparison of our practise with them. If any shall say (as it hath béene oft said) Yee are neuer a whit the holier nor any whit better now you weare any such raiment, then when ye did not, or then others, that doe not. A briefe reply is sufficient: no more were those Conuerts any thing the holier after they changed their ap∣parell. If it be told vs (which some vse for an obiection now a daies) yee shall be deuided in so doing. Our answere is: that must be no let to vs more then it was to them. For what more common by word at a Christian for being so attired then this. An olde imposter, because be imposed or put vpon himselfe such a garment, slily insinuating withall that such a one was but an imposter or meere coosiner. And among the Cartha∣ginians when they mette with a lately professed Christian, who in token of his Christian profession was attired, as other Christians, they had a flout at him for his cloke (for such a kind of apparell it was) which a new Conuert did weare. But he did not respect, no more should we such thredbare and ouer∣worne flouts. We haue as sufficient meanes to comfort vs in our vniforme vestiment as any those times aforded young no∣nices for their habit, which they altered? But drawing to a conclusion this we may know. In all our common or more spe∣ciall vse of any garment, which Ministers put on, there is none so appropriated to Gods seruice, as made a cause of holinesse, or part of Gods worship, though some gull their weakelings and make them temporize with this forced & forged imputation. It was well said by Master Bucer in his Epistle. The ensignes of men in publike office doe aduantage much & in∣trease the authoritie of their lawfull power, other things want not, which of themselues deserue due reacrence. Signes, are

signes, and not the things themselues, yet how much they auaile to adinonish,* 1.43 yea and to mooue the minde, God vouchsa∣fing the increase, he will marualle that shall obserue it. Now because those aduertisements which the learued giue in this case are necessarie for people & Minister, they both must be intreated to accept them, as worthy their best obseruation. The people thus.

• ...1. That no Antichristianitie is renued by the vse of these garments.
• ...2. That Magistrates are to be obeyed.
• ...3. That the peace of the Church must not by them be di∣sturbed.
• ...4. That euery creature is good:
• ...5. That those rites may be vsed in a godly sort, which other haue impiously abused:
• ...6. That our high Court of Parliament had no purpose to nourish, nor doth nourish superstiti∣on.
• ...7. That such garments were in vse before Poperie.
• ...8. That we are bound to cleare our selues of that odious imputation, namely. That of an irreligious lightnesse and malice we reiect all things yea euen such as haue a good vse.
• ...9. That by such attire good thoughts are iustly oc∣casioned for heauenly matters.
• ...10. In as much as Mi∣nisters must weare one garment or other they should weare that rather, which signifieth somewhat, and to such ende may well admonish them.

As a people must be thus instru∣cted, so the Ministers must also doe this. First, not contemne these arguments, nor preach against them. Secondly, they must commute, and change the Popish abuse into a Chri∣stian vse to the glory of God, and the honor of that power, which vnder God in this case may, and doth royally com∣mand. Thirdly, they must shew by their practise, that to the holy and ••ure all thinges are pure. 4. That neither Deuils, nor any else can so staine or pollute any creature of God, but that good men may well vse it to Gods glo∣tie,* 1.44 yea and that for signification. Lastly, both Minister and people must remember this. That Satan by his artifici∣all sleights causeth men to purrle themselues in making

those, which are no sinnes to be grienous, and others the whilest, which are sinnes in deede, to escape vnespied. But hoping this caneat as also the other answere may giue much contentment. Procéede we to the rest.

5. Because we Subscribe to the reading of we cannot tell what videlicet, All Homilies that hereafter shall be set foorth by common authoritis (others make their complaint thus.) Because we subscribe as it were vnto a blancke, wherein afterward may be written, whatsoeuer shall be pleasing vnto the vrgers of subscription.

The Homilie after the third part of the sermon against Contention deliuereth these words. Hereafter shall follow Sermons of fasting, praying, almes deeds, &c. naming a many more, and then closeth thus: with many other mar∣ters as well fruitfull, as necessarie to the edifying of Chri∣stian people & the increase of godly liuing. Hereunto the second tome of Homilies hauing reference intitleth the begin∣ning thus. Of such matters, as were promised and intitled in the former part of Homilies. And the Booke of Arti∣cles that we may know what it is, both not onely name the particulars seuerally in distinct order, but she weth also the quo∣tient of them iust 21. and no more, whereunto Subscription is required and no otherwise. But graunt that more Homi∣lies either are alreadie or shall be hereafter set out, yet the vrgers of Subscription can neither make new Articles of Re∣ligion, nor doth the law intend that they can. For it lyeth not in the power of any Bishop within his Diocesie, as of himselfe without warrant of a more plenarie and full autho∣ritie to publish or set foorth any Sermon or Homilies to be inioyned any his ministers for publike vse in our Church, but with correspondence to the doctrine alreadie agreed vpon, profitable to edification and proportionable to the analogie of faith. And of a truth who in his right minde would once

imagine that those godly men (who permed that clause) being as they were speciall instruments of Gods glorie, and ene∣mies to superstition, meant euer to make way by such a Ru∣bricke to bring in, whatsoeuer some one man at his pleasure would deuise? Whereas it did onely prouide for a time, and at that time to giue men contentment, who happily at the first setting out of those other homilies did looke for more, but be∣cause they could not then be all vpon the suddaine, their ex∣pectation was intreated on to a farder time. Notwithstand∣ing the equitie of this knowne truth, see (we pray thee good Reader but be waile what thou seest) how vncharitablie some indgements are imployed.

6. Because the Collectes, Epistles, and Gospels on the first Sun∣day in lent sauour of superstition by making them Religious fasts in regard of the time in which they are appointed.

As much sauour of superstition in the vse of Collect, Epistle, and Gospell, as there is store of great loue toward vs in them who make this accusation. An euill minde distasts all things be they neuer so good, or commendadle. If Scripture sauour of superstition because of Religious fasts at that time, what are many of these mens Sermons, Scripture, and prayers which are commonly in vse at such times in Lent, when they call their meetings at a market towne by the name of a fast, though before and after Sermon, they haue well fed, and few of them abstaine from any thing, more then what they cannot haue to eate. But for feare that superstition may surprise vs at vnawares, they that thus complaine, would they did shew vs why that Collect, Epistle, and Gospell on the first Sun∣day in Lent are called in the plurall number Collects, Epistles, and Gospels when there is but one of each, or may they be in∣treated to giue a reason why they thinke that Collect, E∣pistle, and Gospell read on the first Sunday in Lent sauou∣reth of superstition more then that of the first Wednesday in Lent, or let them informe vs what smacke of superstition is in the 2. Corinth. 6. from the first verse to the tenth and

Saint Mathew. 4. from the first to the 11. both being scriptures appointed for that first sunday, more then is in ••oel 2. from the 12. to the 17. and Mathew 6. from the 16 to the 21. If it bee said as here is pretended that they sauour of superstition be make∣ing them religious fasts in regard of the time, by that reason they may condemne all the scriptures as sauouring of superstiti∣on which for 5. or six weekes euery sabboth are so applyed: Their supposed argument vrged against this, may as rightly be vrged against the others. But to satisfie doubts here occastoned, this briefe following wee desire may be well noted. Men that ob∣serue any thing now adayes of what is done abroad in the mat∣ter of fasting, wil easilie confesse with vs these few thinges.

• First that a great nūber (of our christians so called) spend much of their time in gluttonie and bellie-cheare, neuer once knowing somuch as what the name of a true fast meaneth, vnlesse it bee to eat fast and drinke fast.
• 2. our experience sheweth that a great cause of this euill proceedeth hence, for that men are left to their owne choice, and hold it (they say) free for them, as if they needed not vnlesse themselues please
• 3. if anie doe taske himselfe we may note it is but his priuate denotion, others beare the worlde in hand they se no cause, or take it for no cause, & so a good worke is negligently omitted
• 4. if wee thinke, that onely a time to fast, when God visiteth a land with plague, pestilence, famin, or sword, a man sometimes may liue many yeares together, and see no such cause.
• 5. or seeing it but seldome, will in his godlie zeale humble himselfe more oft, euen for feare of some iudge∣ment though no such bee either present or imminent:
• 6. and there∣fore in respect of the times as on such daies of the weeke in such a season of the yeare commaund himselfe or be commaun••ed by sacred authoritie to deuote his soule, and bodie though at all times, yet then speciallie in more solemne and (if possible) more earnest humble manner.
• 7. and as commaunding himselfe because a law to himselfe, yet he doth it freely, so if commaunded by others, yet his freedome and libertie is no way hindred.

For our obedience to God and our King what is it, but commaunded. Yet wee hope being chearefullie performed may hee thought, and so is free and voluntarie. Now for the obseruation of Lent it is ••onew inuention, but a godlie ordinance commaunded at the

entrance of the spring and ••••••lly continued in an intire course for 1500. yeares, (the superstition onely excepted which was but of a later time) & now intended (though not principally) for a sparing vse of the creature in some kinde, in other some denying the vse of anie at all for a time (without speciall cause) not for conscience simplie of the meate, as if it were damnation to eat, touch, or fast, but for conscience sake to a good order well esta∣blished for increase of cattle, maintenance of nanigation, which vnder God are the riches and blessing of our land, as also for our farder instruction to know that God is rich in mercy not from the earth onely, but frō y^e great diep, furnishing vs with aboūdance from the sea, that we may bee truely thankful vnto him. This di∣uine godlie course thus wisely intended, what honest, good heart but will commend? holding it his duetie to thinke, as the ma∣gistrate requireth a politicke vse in the fast, so himselfe intends a religious vse thereof in sanctifying this restraint from some kinde, and moderately vsing other creatures with prayse and thanksgiuing, spending the fundaies and other houres in the wéek in holie exercises of prayer, priuate, and publike reading and hea∣ring the worde preached, liberallie ministring vnto the Saints all which though he doe at other times, yet then (so farre as in him lieth) raysing his decayed thoughts to a farder humiliation preparing himselfe euery day somewhat against that great and memorable day, which our fathers called the holie time of Cas∣ter: For it cannot bee denied, but as our bodies haue their seuerall seasons, so our soules may therein haue their seuerall solemne instructions. For why should it bee saide of vs, what was saide of the Jewes. the Storke in the ayre knoweth hir ap∣pointed times,* 1.45 the Crane, Turtle and Swallow all obserue the time of their comming &c. Yes let men knowe that in the spring time as our blood riseth and multiplyeth: so it hath neede of subduing, and that as the flesh begins to pamper it selfe (for so it will doe naturallie at some times of the yeare) so a fit time and verie expedient it is, to check it with some holie counter-buffe, chastning, mortifying, bearing, and beating it downe, least where it should bee the temple of the holie Ghost it be∣come a vile instrument of much wickednesse. Thus wee are to bestow our time in Lent. And their moderation of iudge∣ment to bee commended herein, who thus aduisedlie doe qualifie

the question. Which Maister Zanchius and some others doe,* 1.46 calling it a time of 40. dayes immediately before Easter conti∣nued by a godlie ordinance of the pi••nitiue Church, at which season the faithfull more diligentlie then at anie time els, both by fasting, prayers, hearing the worde and other godlie exercises are stirred vppe to repentance, and so prepared to receiue at Easter the supper of the Lord more worthilie. And at the end of it thus concludeth. If you thus define it, who hath cause instlie to mislike it? By the doctrine of our Church all su∣perstitions are abolished, as that there is holinesse in meats, or any liberty for excesse in the vse of other creatures, fish, wine, oyle &c. or that fasting is meritorious, &c. p••lgrimages, in∣uocation of Saints, praying in an vnknowne tongue, all which accompanie the popish fast and are r••ghtlie called superstition wee vtterlie condemne. If notwithstanding all this, any su∣perstition bee thought to remaine because wee haue some set prayer, and epistle, and Gospell, at that time, who knoweth not scriptures are then fitlie ordered, when the argument is a∣greable to the season? But some misterie there is in it, that men do mislike scriptures of fasting applyed to a time of fast∣ing, and shew not a worde of dislike to scriptures of ioy applyed to a time of reioycing. And with as faire a glose they may chal∣lendge all the Collects, Epistles, and Gospels from Easter to Whitsuntide, with is a time of 50. dayes as these or any of these from after Qinquagesima to Easter: Unlesse peraduenture they can be content to heare of fasting and triumph, but not of fasting and humiliation. Wel howeuer this adoe men make a∣bout little, for wee see few y^e fast as they should, know that other churches of our age (as Hemingius, Spangen bergius, and Chi∣traeus witnesse) apply themselues to the like publike practise sor∣ting out scriptures for epistles, & gospels as we do.* 1.47 The conclu∣sion wee make of this point in this argument. A religious fast is when the duties of religion, as the exercises of praier & humiliati∣on are practised in fasting. A ciuil is, when vpon some particular & politike considerations mē abstaine frō certaine meats. But our time of Lent is so intended & purposed; therefore a ciuill & a religi∣ous fast, not a superstitious vnles religiō ••he superstiti••ō And if any shal say either opēly in y^e hearing of others or secretly in his own hart, but a very few y^t so kéep it: we answer no falt in y^• intēt of the

godlie institution but if ante fault this way, it is all long of such gainsaying as here is vsed. And thus much be spoken to this point.

7. So also doth the Custome of open pennance in the beginning of Lent the practise whereof is approued, and yet the restitution of an other wished in the Commination.

Strange times that Collects, Epistle, Gospel, Prayers, Scripture, open confessions of sinne to our owne shame and of Gods vengance to his glorie, that all these sauour of superstition; Were proofes as neare at hand as slaunders, men would proue more and slaunder leffe. The restitution of another is wished in the Commination, but not rep••grant to this, nor this con∣trarie to Gods worde. A goosle discipline the booke speak∣eth of, which what it was in the primitiue Church, and how farre foorth necessarte for these times would aske a larger dis∣course then that which followeth will permit. Some such their was and in steede thereof this (which they speake of) is in vse, which is the generall, though not so speriall as the booke wish∣eth and may indeede rather bee wished then easitie accomplished. Whither sinceritie in this case speake or beare a truth, the truth wee speake and would haue heard is this: No one sentence in that whole argument, but they may subscribe to, vnlesse they meane because wee come not so neare as is wished, therefore wee must not come so neare, as wee may, and as our Church boldeth expedient.

8. Because it permits anie of the Communicants to make the publike confession of sinnes, which also containes apraier in the name of the rest, which onelie belongeth to the minister, as his speciall office he being the mouth of the people, and in that case a pub∣like person.

Read the answer afore part 2. cap. 12.

9. Because it containeth diuerse corrupt translations of holie scrip∣tures by leauing out some wordes.

This 9. proofe is bounded vnder the generall head disgrace∣full as inforcing that our communion booke because it contain∣eth diuerse corrupt translations of holie scriptures by leauing out some wordes. So that their argument is to this effect. That which containeth diuerse corrupt translations of holie scripture is disgracefull to scripture: But our communion booke contain∣eth diuerse corrupt translations ergo it is disgracefull. This they sceme to confirme in this manner. That which leaueth out diuerse wordes containeth diuerse corrupt translations of ho∣lie scripture. But the Communion booke leaueth out diuerse wordes, ergo the communion Booke centaineth diuerse corrupt translations and so by consequent is disgracefull to bo∣lie scriptures. How farre forth the booke doth leaue out a••••e thing is our next worke vpon instance to be giuen. But the question is now of this first proposition the falsehood whereof is plaine in this because many translations, Chaldee, Syriacke Arabick, yea the Greeke it selfe of the old testament which the Apostles receiued in their time, all these in diuerse places leaue out some wordes, as to particularise would clogge the margent, yet neuer reade wee that either the Apostles, or Mauter Iunius and Tremellius accounted these translations disgracefull to holie scripture, neither would these two latter haue imployed so much time in translating the Chaldee, Syriacke, & Ara∣bick, if they had so thought. But proceede wee to the In∣stances.

1,. These wordes are left out Higaion, Selah, and all the titles of the Psalmes.

Higaion, Selah, in the 9. Psalme verse 17. the Psalter in the Communion booke mentioneth not, because not translated. For they are hebrue wordes originallie. And as good omitted as not vnderstood. The most learned and auncientest that know their own hebrue tongue, know not what to say herein, and therefore no shame for our countrimen to confesse their igno∣rance. 2. other Churches did follow this course at what time the Psalmes were first translated 3. they that doe render the words doe not render all, nor doe they make any necessarie certaine

construction 4.* 1.48 the papist himselfe is not so blind but be seeth, and seing ingenuously confesseth that verie learned men doe ob∣serue that wee may not ouer hastilie trust the titles of the Psalmes. Wherefore not hacking nor sticking vpon doubtfull and disputable titles not of the substance of the Psaimes them∣selues, they heldit (as Felinuts saieth) wisdome to hasten pre∣sently to the Psalmes themselues, where all things were and are plentifull and certaine. But more of this Par. 1. chap. 24. Pag 133.

2. Because it leaueth out the conclusion after the 72. Psalme, and these wordes prayse yee the Lord at least 17. times.

The conclusion of the 22. Psalme is, Let all the earth be filled with his glorie so be it, so be it, or as our Communion book hath Let all the earth be filled with his maiestie A men A men. And therfeore false where they say it is left out. After the Psal, fullie fi∣nished there is in a smaller letter put to in other bookes. Here end the praiers of Daniá the son of I shai, which because other Psalmes follow as the 101.108.109. &c. all carrying the titles of the Psalmes of Dauid, made our translators to forbeare (as it seen eth) in respect of the weake, least hereby they should mistake being no part of Dauids Psalme as in deed it is not, but added by some other (as the learned acknowledge) whither Salomon or some els that put the Psalmes together into one whole volume. Of the words Prayse ye the Lord read before part 1. cap. 24. Pag. 134

3. The conclusion of the Lordes praier is left out euery where thos rough the seruice after the popish manner.

It was left out by she fathers of the westerne Church before poperie was hatcht. And the reason here of wee haue touched in the 1. part cap. 25. Whereunto this may bee added The latin Church vsed it not in the forme of prayer, because it is not a peti∣tion,* 1.49 but acknowledgeing of the power and glory of God, to whom the petitions are directed, as also because it was a thing commonly known and dayly rehearsed of euery man. But here of see part. 1. cap. 25. Pag. 135.

4. In the reading of the commaundewent these wordes are left out I brought thee out of the land of Egypt, out of the house of bondage.

Wee are wisely to consider the drift of a place, where, or when a sentence is cited or left out, and accordingly wee must tudge.* 1.50 Wil••on our Sausour teacheth the young man the com∣maundements he pauseth on the ducles of the second table not mentioning the first, so the Apostle Rom. 13.* 1.51 not corrupting or disgracing the scriptures thereby, but teaching vs by their ex¦ample to stay vpon that, which we hold most needfull and omit some other as not so pertinent at that tyme. The like is done in this place here alledged I brought thee out of the land of Egypt &c. They are the wordes onely of a preface not of the commaundement, and their purpose is, that penned that part of the communion Booke, to propose vnto the people not the whole chapter of Exodus, but onely somuch, as are the parti∣cular commaundements. And therefore intending that princi∣pally, as also to helpe young memories, are to be thought fa••re from doing ought, which may argue a corrupt translation, or anie way bee disgracefull to the scriptures.

5. In the epistle on the fifth sunday after the Epiphanie these wordes are left out Holie and beloued. Colloss. 3.12. others call the leauing out of these wordes. A gelding of the Scriptures.

This dealing with our communion book is no better thē that of the Cardinal Doctor Eureux with the Lord Plessis. Iuciting places out of the auncient fathers, the Lord Plessie desirous to be liuer that, wherefore he quotes the authoritie, sometimes leaues out halfe a sentence more or lesse, not that he would corrupt the sense, which he then avoucheth it for, nor but that there may be vse of it in due place, but at that time & for that purpose somuch, & no more was then needfull. The like may be said for the last & this particular here alledged. For neither the whole 20. cap. of Exod. nor y^e third to the Colloss. are appointed to be read quite out but onely somuch by derectiō, as y^e māner is. In the first y^e author God spake these words, & then the cōmandements, which because

the Church speciallie intended therefore omitteth that other. And so it may bee saide for this appellation holie and beloued, which more significantlie are in other places of scripture expres∣sed, and the wordes here vsed (As the elect of God) the translator held inough to intreate them by. All which the minister may do because his principall aime is (videlicet) to exhorte, to put on tender mercic and forgiuing one another, and so sparing those communia as Erasmus calleth them, driues vnto points which are more necessarie for the Church of God to learne. Beside it is not vnknowne, that diuerse translations follow diuerse copies, whence ariseth diuersitie, or some such small difference. But to bee short whither read, or not reade, no corruption either way. For the worde elect necessarilie implyeth the other, because if elect then holie and beloued. And therefor no meaning was there to geld the scriptures, though some please so to speake intermes neither fitting the dignitie of their persons who write thus, nor the maiestie of the sacred argument whereof they intreat, nor the truth of the cause which they vndertake to defend. For the vigor and strength of the Apostles currant is not in the titles which come in by the way, but wholie in the maine exhortation which he earnestlie presseth.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.2

  No depen∣dance.
• * 1.3

  Ioh. 1.9.
• * 1.4

  1. Tim. 2.4.
• * 1.5

  Res quibus fru endum est. Pater filius & spiritus sanctus Aug. de doctri∣na Christiana. lib. 1 c. 5.
• * 1.6

  Res quibus fru endum est bea∣tos nos faciunt istis, quibus vtē dum est tēden tes ad beatitu∣dinem adinua. mur. Ibid. c 4.
• * 1.7

  Master Per∣kins on the L. praier. pag. 31.32.
• * 1.8

  Vbi quaritur v∣nitas Trinita∣tis pater filius, spiritus sactus, nec alicubi pe∣riculosiùs erra∣tur, neclabor••o∣sius aliquid qua ritur, nèc fru••∣ctuosius aliqui & inuenitur. Aug de Trinit. lib. 1. c. 3.
• * 1.9

  1. Pet. 2.21.
• * 1.10

  Grenchams le∣ctures on the Psalm 119. pag. 612.
• * 1.11

  Meliora sunt inuenta peccan ta cum humi∣litate quam in nocentia cum superbia. Optat lib. 20. Contra mille∣formes damo∣num incursut quis innocentia sua fidit Au∣gust. de civit. Dei. lib. 22. c. 2••.
• * 1.12

  Philip. 3.20. 2. Tim. 4.13. Putasne Apo∣stolum eo tem••∣pore quo hac scribebat (Po∣rulam affer) de calestibus mysteriis & nō de us, qua vsus communis vua necessaria supt cogitasse. Hie∣ren. lib. 3. aduers. Pelag. 1. Cor. 6.15.9. Phi. 3.21. Por, 26, 4.5. Maro. 9.24.
• * 1.13

  Ioh. 4.1.
• * 1.14

  Rom. 4.18.
• * 1.15

  Act. 11.18.
• * 1.16

  1. Cor. 10.13.
• * 1.17

  2. Cor. 1.8.
• * 1.18

  Humaine in∣uentions.
• * 1.19

  Homo, peccator duo nomina nō sunt s••per flua, &c. August. 〈◊〉〈◊〉 Psal. 102. Aliud est homo aliud est pecca∣ter. Ibid. Gratia nō tollit naturam sed perficit, nec na∣tura gratiam repellit, sed sus∣cipit.
• * 1.20

  Act. 7.22.
• * 1.21

  1. Cor. 11.14.
• * 1.22

  Vtile sanè infli tutum. Peter. martyr. I. oc. com de padobap c. 8.5. Dion••sius com∣pla, caemiteria & parochias diuisit. Polyd. Virgil. de inuet. rer. lib. 4. c. 9. Non sine num•• ne factum put a bimus quòd no∣••issime hoc mū di senescentis sac••lo ar•••••• typograph••ca•• repererunt vir•• industrit qua & amissi done inguarū iactu∣ram maxima ex parte sarcit, &c. Gualter in Abac. c. 2.
• * 1.23

  Abac. c. 2.
• * 1.24

  Aug. Retract. lib. 2. cap. 18.
• * 1.25

  In arūdine ste∣rili atque ari∣da vel alligata jolet vua pende¦re. Aug. de bap con. Don. lib. 6. cap. 1.
• * 1.26

  Si adamaueris captiuam muli erem id est sapi entiam sacula∣rem, &c. Hae∣ron. ad. Pam∣machium su per obitu Pau∣linae. Multos tibi foetus captiua dabit, ac de Moabitic de essicietur Is raelitis. Ibid. Adquam studi osus & fidelis Thamar decli∣nauit, indeque genuit Phares & Zaram qui in Euangelio memorantur. Clem. Alexan. lib. 1. Stromat.
• * 1.27

  Miletia fuerūt sapientes sed se cerunt qualia insipientes.
• * 1.28

  Iter Sabathi à lege prascriptū non erat, Mar. Math. 28.20. Tremel, in Act 1, 12. Syria, Iuni. Ibid. Aras bicè. Hieron: ad Al∣gasiam. Ioh. 10.22.
• * 1.29

  P. Martyr. Ho•• per••. Bucer. Iohn à Laseo.
• * 1.30

  Bucer. Iohn à Laseo.
• * 1.31

  Ritus qui vene∣rationem rebus sacris concilient &c. Talibus admini culis ad pietatē excitemur. Cal. institut. lib. 4. cap 10.28. Ad sacrorum misteriorum re¦uerentiam apiū 29. Vt sit idone∣um ad pieta∣tem exercitium Ibid. Non sine fructu Ibid. Vt fideles admo neat quanta mo destia, religio∣ne, &c. Ibid. Non licet prina re ecclesiam ea libertate vt nō possit suis actio nibus ac ritibus aliquid signifi∣care, P Martyr Hoopero. Ea libertate vsus est Apostolus cum docet, &c. Vt illes signis admoneantur sui officti. Ibid. Re∣rum significationes reuotal nobis in mentem quidnos deceat. Ibid. Ministri magis memores simi offictisui & in maicre Veneratione. Ibid.
• * 1.32

  Tantam Papa∣tus impietatem vt quicquid at∣ting it prorsus reddat contaminatum que bonis & piis sancto vsui concedi non possit. Ibid.
• * 1.33

  Aliquid esse no∣tā antichrists. in nulla re inest In hoc enim mul lares condita sūt a deo, sed pē•• det totū à cōsen su in Antichri∣stianism•••• & eius professionē Quo consensis quaque professi∣one commuta∣tis in cōsensum. &c. Bucer Iohn a Lasco. Nihil potest in rebus ipsis harere nota Antichristianismi Ibid. Distributionem panis & vint sacrificulis damonibus celebrarunt Ibid. Preceptum est vt decorum seruetur. Ibid.
• * 1.34

  Socrat. lib. 6. c 22. ld. lib. 2. c 42.
• * 1.35

  Rupert. de diui n offici•• liber est qui sine b•• nore & titul•• iacuit annis s••∣rè 400. Bellar. de Euchar. lib. 3. cap. 11. Concil Braga∣ren. 1. can. 27. Concil. Toles. 4. can. 39. Concil. Cartha. 4. can: 41. Quae sunt rogo inimicitia con∣tra Deum, si in nicam habuero mundiorem? Si episcopus, presbyter, & di aconus, & reli∣quus ordo eccle∣siaflicus in ada ministratione 07 sacramentorum candida vest•• pracesserint. Hieron. lib. 1. ad uers. Pelag. c. 9. Religio 0725 diuina alterum habet habitum in mi∣nisterio, alterū in vsu, vetaque communi. Idem. in Ezech. c. 44 Apprehēsa auū culs manu hanc inquit tunicam qua vtebar in ministerio Christi, mitte dilectissim•• mi∣hi at ate patri, fratri collegi••, Hieron ad He∣lioder.
• * 1.36

  Hac vestra dig nitas est, hac ou•• nis corona, non vt albam & splendentem tu nicam circum∣eatis amicti. Chrisost. homil. 60. ad populum Anticchen. Haec est digni∣tas vestra, haec stabilitas, haec corona, nō quia tunicam induts cādidissimā per ecclesiam ambu latis ld. homil. 83. in. Math. Trecenti circi∣ter anni, &c. Auctor quaestiō. vet. & nous Testam. c. 44. Quod mulier non sit creata ad imaginem Dei. Qq. 21. quod Melchise∣dech foerit spiri tus s••nctus Q. 1091, quod Ada non habuerit spirituns sactū Quast. 123. Idolatria ad misit per quod peccauerat in Deum, &c. Q. 8••. His in vrbe Ro¦ma. Q. 115. Quasi non b••diè Diacons Dal•••• a ••icis induantur sucut Episceps Id. cap: 46. Vtea cir••••••••amictus ministerium sacri baptismatis adimpleret. Tri part••••. histor. lib. 5. cap. 35.
• * 1.37

  Qua indutus (quidam canta torscenicus) in∣ter saltandum collapsus inte∣rist, &c. Theo∣dor. lib. 2. cap. 27.
• * 1.38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. lib. 10. cap. 4.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.39

  Singulari vesti tu (que•••• sacra tum dixerunt) indui licuit sa cerdotibus in Eucharistia. Centur. 3. cap. 6. pag. 146.
• * 1.40

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb lib. 3. cap. 21. Hieron. de scrip turis ecclesiast. verb. Polycrat. Phylosophicum habitum. Enseb. lib. 6. cap. 20.
• * 1.41

  Expoliaeit se birrho, & trade dit caruificibus Dalmaticam vero tradidet Diaconibus Pō tius Diacon, in passion Cyprian So quis propter continentiam, &c. quasiper hoc habere se iustitiam cre∣deus, & despi∣cit eos qui cum reuerentia bir his & aluscō. munibus & so∣litis vtuntura. nathema sit. Concil. Gang. can. 12.
• * 1.42

  Nibil s•••••• ad 〈◊〉〈◊〉 am pertions ci••itatte••, q•••••• habita vel mo∣re vi••oudi, si nō est contra diuis no pracepta, &c. Vnde spsos phy∣lolophos, quādo Christiane sūt, non habitum vol cōsmendi∣nem victus qua nithil impedit religio no••••, sed falsa dogmata muta re compellis, August, de ci∣ustate Dei. 19. cap. ••9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hiero••, ad Fu∣riam, B. Rhinan. in Tuttu•• pras. de pallio. Dicterio locu•• apud Carthagi nenses. A toga ad pallium. Tert de pallio. Insignia gereu∣tium publica munera confe∣runt aliquid ad retimendam, augendamque authoritatē, sicatera nō de∣sint, quibus ve∣ra reuerentia his per so subsi∣stis. Bucer•••••••• a Laseo.
• * 1.43

  Signa quidē sū signa, non res Quantum val∣ant ad mor 〈◊〉〈◊〉 dum, ac etiam mouendum ani mot. ibid. Nibil Antichri stianitatis illa∣rum vestium vsu esse renouae tum. 2. magi¦stratibus obeds endum, &c. Buc. Crāmero. Licere ritibus pie vti, quibus alii impre abusi sunt. Ibid. Suspictonem su isse visandam nos irreligs∣osa-leuitate & malitta commo tos coscuncta &c. Id. Quod aliquid significet & alicutus admo∣niat.
• * 1.44

  Ad gloriâ Dei etiam ad vsum significationis Iaem. Artificium Sa∣tane vt peccata faciamus qua non sunt, & qua sunt peccata reuera in nobis min••s obser∣nemus. Id.
• * 1.45

  Ierem. 8.7.
• * 1.46

  Est tempui 40. dierum vsque ad sanctune pas cha ex pia vete••¦ris ecclesia ordi∣natione consi••a∣tutum, in quo fi deles diligétius quam vllo tem∣pore alio tum ie tun••is tum pre∣cibus t•••••• audi¦tione verbi. &c; Zanch, in 4. precep. pag. 634. Eoque ad canā domini in pas∣chate dignius sumendam pr••∣parantur. Ibid Si sic definias quis eam queat meritò improb•• re. Ibid.
• * 1.47

  Perkins. refor. Cathol p. 221.
• * 1.48

  Doctissimiviri obseruant titu lis Psalmorum nonesse temerè fidendum. Hie∣ron. Guadal in Osean. praefat. pag. 8. Dum in anbi∣guo adbuc resest properandum videtur ad certa. Felin. praefat. in Psam.
• * 1.49

  Doctor Fulk. prefac. to the Reader. 38.
• * 1.50

  Math. 19.17.
• * 1.51

  Rom. 13.9.