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.

Wee protest before the almightie God, that wee acknowledge the churchs of England, as they be established by publike authority) to be true visible churches of Christ: That we desire the continuance of our ministrie in them aboue all earthlie things, as that without which our whole life would be wearisome and bitter vnto vs. That wee dislike not a set frō of prayer to be vsed in our church: Finally Whatsoeuer followeth is not set downe of an euill minde to depraue the booke of Common prayer ordination or homilies, but onely to shew some reasons, why we cannot subscribe vnto all thinges con∣tained in the same booke.

THat man his pretestation is in vaine,* 1.1 whose deede agreeth not with his protestation. And a decree of a very auncient counsel prouides that no man should be admitted to speake against that whereunto he had formerly sub scribed, as is alledged in the conserence before the king pag. 26. But leaue wee this their faire glosing, and ex∣amin their reasons.

To the booke of 〈◊〉〈◊〉 prain 〈…〉〈…〉 subscribe because there 〈◊〉〈◊〉 is something 〈◊〉〈◊〉 of which 〈…〉〈…〉 make ••••ie reasonable sense.

Neither sense, nor reason are fit auditors of a businesse of this Argument. For if they were, what sense is there to put on loue, or where reason is there to put on the bowels of compassion? Is that which we know more inward then the inside of the gowne, for it is the life of she body so we esteeme of the bowels, and is the life of the bowels, body, person and al (for so is loue wrought by a holy saith and compassion proceeding from both) as a garment that a man puts of and puts on, or is the Lord Iesus any such manner of attire, which is the cause of all to be likened to apparell, if so what reason, and if no reason what sense is there so to argue? A naturall man (and we thinke such a one hath sense and reason) perceiueth not the thinges of God neither in∣deede can bee, no maruell then if he stumble at such places as these following.

The first reason therefore is, that it containes thinges without sense. As 1. whatsoeuer is manifest, the same is light Ephesians 5.13. in the epistle readon the 3. Sunday in Lent.

Whatsoeuer is manifest the same is light. Not without sense, neither in it owne words, vnlesse the greeke and original may be thought so, nor in the proposition it selfe (for viuinitie and Philosiphy acknowledg it for a truth) nor in erperience, for what euer is manifest, y^e same is so by reasō of the light (either in it or vpon it) nor in the coherence of the place (for y^e Apostle she weth how al points of darknes, whither in iudgement or practise mani festly are disconered by y^e light) nor is it without sense in the vnd∣erstanding of godly interpreters. The Greek scholiast render∣eth it so, & M. Beza cōmendeth him for it.* 1.2 Some of our brethrē (saieth Musculus) take this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not onely passiuely is manifest, but actiuely to, doth manifest. They haue truely their thoughts not vntrue, But in my conceit it is more simple and plaine that we keepe the exposition I follow, namely, That which is manifest is light: We must know a translater his office is whē he commeth to a place somewhat indifferent in

the originall (as this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the meane to see,* 1.3 part∣ly actiue partly passiue) to commend either interpretation to the godlie wisdome of the learned teacher, who at more leasure vpon better opportunitie may farder expound it in handling his set lecture.* 1.4 It is light actiuely giuing it, or it is light passiuely re∣ceiuing it. Both waies since it is, both waies may the worde be, actiuely doth manifest, or passiuely is mani∣fest. Either waie true, neither way dangerous, hereticall, nor senselesse.

2. It is without sense to say. In the power of the diuine maiestie to worshippe the Vnitie.

These words in the Collect for Trinity Sunday are not with out sense. For we worshippe the vnitie in the power of the diuine maiestie (that is) one in power, deitie, and maiestie. Three epithets, or wordes of attendance, because 3. persons, and yet all but one, and one essence; for as saith Fulgentius or Austin (the book is diuersly quoted) vnitie hath relation to the nature namely that one,* 1.5 who is God blessed for euermore. All which is answerable to those auncient verses good for memory, sound in diuinitie. Like maiestie of persons, Like power of the same, but the deitie common to all. So hath Victorious, and before him Saint Basil in his bexameron the tenth homilie.* 1.6 Concerning the vnitie of power to retaine one glory & maiestie in the diuine persons &c. Glory maiestie and power in these diuine persons, yet but one God to be worshipped.

3. It is without sense. Euery parishoner must communicate thrice a yeare and also receiue the sacraments and other rites.

Answer hereunto read this second part cap. 13.

God is sade to be the father of all that is called father in heauen Ephesians 3.15.

Our translation speaking of originally one greater then ano∣ther,* 1.7 and of God aboue all, chooseth to speake of the primitiue namely the father rather then of the diriuatiue, and those that descend of him. For if God bee their father, then also must he needes bee the father of their families. Secondly where others call this worde Parentela, Paternitas, cognatio, tribus,* 1.8 fa∣milia, and the Greeke scholiast progenitors, and so differ. but the translation in the communion booke giuing the name Father reconcileth all these diuersities. 3. as the Apostle vseth an allusion or holy destant in the Greek, so the translator seemeth to keepe it in our English by a grace of speech, translating the name father, thereby vnderstanding fatherhood, and imply∣ing there is no father in heauen or earth whither Adam, Abraham, &c. but God is a father of them, and because of them, therefore also of their kindred, generations, and families that come after.

5. It is without sense. This is the sixth moneth, which was called barren.

In the Epistle read on the annunciation to Mary, those wordes are taken out of Luke 1.36. The lesser Bibles render it thus. This is hir sixth moneth, which was called barren. Hir put in, which is no more in the Greeke, then in the English, as for the worde following both translate it alike (which) for (shee) not meaning the moneth, but the wo∣man Elizabeth, which was called barren.* 1.9 This ambiguitie is shunned no more in one then in another. The sense is plaine howsoeuer, and if without sense, surely then onely to those who vnderstand not, and that willinglie.

6. It is without sense. Or euer your pots be made hote with thornes, so let ind ignation vex him, euen as a thing that is now. Psalme 58.8.

The difficulty in this place commeth hence,* 1.10 because one and the same word signifieth a pot, and a thorne. Be∣fore the thorues shoot vppe, or as a thing that is raw suddainelie tooke out of the pot, ere the thornes crackle vnder, both which in∣terpretations (giuen by learned men) giue aime to one and the same marke, shewing the speedinesse of Gods iudgement by two similitudes in one verse; herein our vulgar english translation is to be thought no more senselesse, then that which Marlorat and Auias Montanus follow; vnlesse men, whose exceptions these are, intend to disgrace the originall, who is in this an example to our communion booke, and either both are free, or both accessary to this senselesse imputation.

7. It is without sense. When the company of speere-men and multi∣tudes of the mighty are scattered abroad among the beasts of the people, so that they humblie bring peeces of siluer, and when hee hath scattered the people that delight in war Psal. 68.30.

words no more voide of sense then are other translations This here deliuered by way of prophesie, the other haue it by way of praier. This onely in a third person, that other in a second, and a third. As for the sense it is plaine to anie mans reading, that the verse speaketh of subdueing the enemie, not the multitudes onely, and basersort, doing homage in bringing peeces of siluer, but their Captaines to, and all those, whose delight is in warxe.

Ratio secunda. That forasmuch as wee are able to discerne, that there is contradiction

1. To the booke of Articles, which denieth that con∣firmation hath any visible signe: Where as the last prayer in confir∣mation, maketh imposition of handes to certifie the children of Gods fauour, and gratious goodnes towards them.

Nor hath confirmation any visible signe, as the word visible signe is taken for a visible element, which euery sacrament hath: namely in baptisme there is water, in the Lords supper bread and

wine but Confirmation hath no such thing. For imposition of hands is a cirrumstance of action, not a matter of substance, as in a Sacrament euery visible signe is. To this sense speakes the 25. article. Confirmation hath not like nature of a Sacra∣ment with Baptisme and the Lords Supper, for that it hath not any visible signe or ceremonie, (that is any visible Ele∣ment for signe or ceremonie) ordained of God. In which words it meaneth by signe a Sacramentall signe consisting of an outward, earthly Element and substance, so confirmation hath no visible signe. As for that other of imposition of hands it is a signe of Episcopall action, namely to certifie children (con∣firmed vpon the prayer of the Bishop) how God hath beene fa∣uorable and good vnto them, in that they are borne of beléeuing parents, baptized into Christ, brought vnto the knowledge of his grace & will as is found by examining them in the principles of their holy faith, &c. Wherefore the Bishop praieth ouer them for increase of grace, and vseth withall imposition of hands to certifie them by this signe of Gods fauour and goodnes towards them. By which ceremonie (saith Master Iunius) the holy A∣postles, and Orthodox Fathers of sound iudgement would haue signified that a Christian man indued with repentance,* 1.11 and faith, and ingrafted into the Church after he hath been law∣fully approoued of, is giuen in seruice to the Lord, and consecra∣ted to goe thorough his calling (whether generally as a Chri∣stian, or particular this and that) in a holy and religious man∣ner. Answerably vnto this vse of the Fathers, and receiued by our Church. Master Vrsinus speaking of persons to be Bap∣tized hath these words. The children of Christian parents (presently after they were borne) as mēbers of the Church were baptized, & after that they were pretily shot vp, they were instructed, and by imposition of hands confirmed, & were dismissed out of the company of the Catechized, so as they might after wards lawfully approch to the Lords Ta∣ble. This holy auncient custome to fore commendably vsed, our Church at this day continueth. But see more of this in this se∣cond part. Cap. 11.

2. Contradictory to it selfe, by affirming in the Catechisme that there are but two Sacraments, and yet ascribing to Confirmation all things that are required to the being of a Sacrament either in that Booke, or in the Booke of Articles.

It the Catechisme affirme there are but two Sacraments, how are these exceptions at variance with themselues that men knowing and acknowledging so much, yet both before in this Booke, as also in the fourth reason here following in the fourth instance, séeme to inforce by their sophistications, that the Cate∣chisme implieth there are more then two. Againe it is false, where it is said, the Booke of Articles ascribes to Confirmation all things that are required to the being of a Sacrament, as may appeare in the point before handled, and the 25.27.28. Acti∣cles expresly shew to the contrarie.

Ratio. 3. That in our best vnderstanding it con∣taineth in it some vntruths.

The third maine reason is to purpose, if it can as well proue as it is ill alleadged. But let vs examine the allegations as they are brought in order.

1. Innocents are said to be Gods witnesses, and to haue confessed and shewed his praise not in speaking but in dying.

This sentence here charged for an vntruth the Church of God hath taught heretofore,* 1.12 as the auncient Fathers witnesse. Bernard who was some 5. hundred years since hath these words. Can any doubt that the infants which were slaine in Christ his stéede, are crowned among the Martyrs? And méeting with an obiection that might be made. If you aske (saith he) what they deserued at Gods hands that they were crowned, aske also what fault they had done that they were murdred, vnlesse perad∣uenture Christ his pietie were lesse then Herods impietie, that the

tyrant coul•• put harmelesse infants to death, and Christ could not crowne them, who were killed for his sake. Theophilact who was some 900. yeares after Christ writeth thus. That Herod his malice may be shewen, must iniurie be néeds done the little ones? Heare therefore, they were not iniuried but iustly ob∣tained crownes. Haimo some 800. yeares after Christ writes in his Postilly vpon this feast day of the Innocents. In that the children were slaine for the Lord Christ, it implieth that by the accepted worke of humilitie the way is to the crowne of Martyrdome, &c. Hilarie who was some 400. yéeres and vpward after Christ in his exposition vpon Saint Mathew, speaking of these babes, & their death saith, Iewrie did abound in the blood of Martyrs. And presently after thus. Herod his fury and the death of the infants is a forme or patterne of the people of the Iewes raging against the Christians, and thinking that with the slaughter of blessed Martyrs, they can extinguish the name of Christ. And speaking of those words in the Prophet: Rahel would not be comforted because they were not, &c. They were caried vp into the aduance∣ment of eternitie by the glory of Martyrdome. Saint Austin (who was somewhat before Saint Hilarie) The in∣fants (saith he) could suffer for Christ, though they could not as yet confesse him. Againe in another place, yee were not of age to beleeue in Christ, who was to suffer, but yet ye had flesh of your owne wherein yee could indure the Passion for Christ who was to suffer. And in his third Booke of free will. The Church doth not in vaine commend the infants receiued into the honor of mar∣tyrs, which were slaine by Herod &c. Which very selfe same sen∣tence he remembreth verbatim in his Epistle to Saint Ie∣rom. Copious in this argument are his Homilies of the Saints in foure senerall Sermons, calling the Innocentes Martyrs and their death Martyrdome, and in his second Booke de symbolo ad Catechumenos the fifth Chap. &c. Before him Saint

Origen homil. 3. maketh mention of them after this manner.* 1.13 The memory of these infants alwaies is celebrated in our Churches as it is meete, according to the intire order of the saints, that Bethlehem it selfe where the Sauiour was borne, may seeme to offer vnto the Lord the first fruits of the Martyrs. Anone after. VVell therefore and according to the will of God, the holy Fathers haue giuen in charge that there be celebrated a perpetuall memorie of them as dying for the Lord. No new deuise in his time but long before as it appeareth by his writing. Saint Cyprian or the Author vnder his name. Behold these little ones, (whom Herode the enemy of nature and and monster of crueltie did kill) are suddainly become Martyrs, and whilest in steede of Christ, and for Christ pulled from their mothers breast and slaine they beare witnesse by suffering, what they could not by their speech. All which testimonies as they are nothing, if Scripture were against them, so the Scripture no where gainsaying, we shall doe ill to gainsay the testimonie of so many ages succéeding one another, and that for many hundred yeares confirming what (but lately) is denied without sufficient proofe to the contrary. And yet though lately denied by some few among vs (not to speake of our own Church here at home) other our brethren in the same faith learned writers of these times ap∣prooue the order we do. Spangenbergius as may be seene in his postill they of Merdenburg in their Centures note that God by this heauie Tragedie hath shaddowed out the bloody image of Christs Church. Which historie of theirs would not fit to such a purpose, if their were no comparison twixt them and the Church of Christ. Master Gualter in his 18. Homily vp∣on Saint Mathew writes thus. As Abel was the first Martyr of the olde Testament, whose blood cried vnto God, so these infants were the first, which were slaine in the newe Testament for Iesus Christ and crowned with a glorious crowne of Martyrdome, haue changed this mortall life for an immortall, and now liue with him in the heauens. Be∣side all these auncient and late authorities this argument may

iustifie what our Church doth. They in whom Christ is perse∣cuted and put to death may be held for Martyrs: But in those in∣nocent children Christ was persecuted and put to death. (For such was the tyrants purpose, and so Christ accounteth what is done to little ones for his sake as done vnto him.) Therefore may they be thought blessed Martyrs not in speaking, for they were in∣fants, but in dying,* 1.14 not properly Martyrs such as are volunta∣rie professors of the faith, but yet so to be esteemed because for Christ, that is, Christ was among them sought to be slaine. Thirdly, the scripture it selfe thus farre confirmeth the point, in that the Prophet Ieremie is alleadged cap. 31. Rahel weeping for hir children, Shaddowing thereby the Church of God mour∣ning as a desolate widdow for those that she bare vnto God. For so the verse following doth minister comfort. Thus saith the Lord. Refraine thy voice from weeping, and thine eyes from teares, for thy worke shall be rewarded saith the Lord. As for that our Church calleth them Martyrs (which seemeth to be some mens grieuance) because Herods sonne was then slaine, is no deniall of the name of Martyrs to the others the children of the faithfull in Bethlehem. For if any were, it was sufficient,* 1.15 and that some were, the allegations before proue sufficiently So needlesse are some mens peremptories they send foorth to wound this truth like Herod his executioners to kill those little ones, that so he might be sure to put Christ to death. To conclude this point. That difference of Martyrs our Church alloweth of, Some are Martyrs in will and act, that is, both suffer and are willing to it, so Saint Stephen was, some in will ready co dye, though happily they dye not, so Iohn the Euangelist: Some in act, not in will that is, they can but suffer and doe, though they haue no will, nor vnderstanding to know what they doe, so did these infants, in whom what was wanting to their will Christ gratiously supplied.

2. It affirmeth that Faith and Repentance are required of in∣fants that are to be Baptized. And that they performe the same by their Suerties.

Two branches in this exception.* 1.16 The first of these against such as thinke God worketh not at all by his holy spirit in children baptized. The Catechisme not meaning that they haue au actuall faith, namely a féeling that they doe then beléeue, for so they doe not, that they liue, yet they doe liue. But they beléeue (that is) they haue the spirit of faith and repentance. As for the second branch namely that they performe faith and re∣pentance by their sureties, is to be vnderstood of that present pro∣fession and promise then made, whereby the God-children are bound, as effectually in baptisme, as if themselues were then pre∣sently able, and did actually beléeue: Luther disputing of this point. Here I say as all else doe that children are succoured by the faith of others, that offer them to Baptisme, &c. Againe afterwards. As the word of God is mightie, when it soundeth, able to change euen the hart of a wicked man, which is no lesse deafe and vncapable then any childe, so by the prayer of the Church offring the childe in baptisme, the little one is clen∣fed, changed, and renued by faith infused into it. But for answere to the doubts herein looke the first part, cap. 30. pag. 173. &c.

3. That children Baptised haue all things necessarie vnto salua∣tion, and that they are vndoubtedly saued.

No more vntruth then that of the Homilie, That infants be∣ing baptized, and dying in their infancie, are by his sacri∣fice washed from their sinnes, brought to Gods fauour and made his children,* 1.17 and inheritors of his kingdome of hea∣uen homily of the saluation of mankind only by Christ &c. No more vntruth, then that, which Master Perkins writeth. That infants dying in their infancie, and therefore wanting actuall faith, which none can haue without knowledge of Gods will are no doubt saued by some other speciall work∣ing of the spirit vnknowne to vs. But an argument to prooue this Rubricke true may be thus briefly framed. To whom the promise is made,* 1.18 how God will be their God they are vn∣doubtedly saued: But to our children baptised the promise is made. Therefore our children baptised are vndoubtedly saued. But hereof sée at large part. 1. cap. 25. pag. 165. 166.

4. Vntruth. That we haue a sure and certaine hope of euery one to be buried that he shall rise againe to euerlasting life.

We are not required by the booke of common praier to haue a sure and certaine hope of euery one to be buried, because not of euery notorious impenitent malefactor cut off by law, or a murtherer of himselse, or dying excommunicate, all which are buried, but of euery one liuing & dying in the fellowship of Christ his Church, professing the same faith, pertaking the same Sacraments, of whom we hope the best, but no farder, nor otherwise then thorough Iesus Christ, for in the buriall we pro∣fesse that to be the bond of our hope. If any minister be sure to the contrarie, discretion may be vsed, which we hold safest when it is with direction from the Bishop, as in such cases of doubt the Booke well prescribeth. Sée more, part. 2. cap. 1.

5. Vntruth. That nothing is ordained by it to be reade in Gods ser∣uice, but the very pure word of God, the holy Scriptures, or that which is vndoubtedly grounded vpon the same.

No vntruth. Because there are left out as the preface of the Booke sheweth many things, whereof some be vntrue, some vaine and superstitious, in consideration whereof this sentence prefixed there followeth. Nothing is ordained to be reade but, &c. And for any instance is giuen to the contrarie it is, but their idle surmise.

6. That in the course of reading appointed so much as possibly may be, the reading of the holy Scripture is so set forth, that all things shall be done in order without breaking of one peece from another.

It is no breaking of one peece from another to read chap∣ter after Chapter, as time shall serue, & the Minister or Church doth see good, that so the whole Bible, or the greatest part thereof may be read ouer once in the yeare. But the preface calleth that breaking one peece from another, when vncertaine

stories, legends, Responds, verses, vaine repetitions, comme∣morations, and smodales come betweene, so that commonly in the beginning of a booke to be read, three or foure chapters were read and no more at all. And therefore no vntruth in those words prefixed, but in them, that doe purposely misconstrue.

* 1.19 That it containeth in it doubtfull matters.

* 1.20 1. It affirmeth that there are Archangels, and that Michaell is a created Angell.

A Sadducie might father this exception. For this deniall that there are Angels ouerthroweth at once both these bran∣ches of Archangels, and of Michaell, and faith in effect as∣much: though a Sadducie flatly deny, and this Author doubt∣fully deliuer it: which manner of writing many times diffe∣reth no more then heresie in the shell, and when afterwards it is fledged. It this name Archangell be such a stone of of∣fence. as because where it is, that Booke may not be subscri∣bed to,* 1.21 (for so some reason against the Coma union Booke and the Homilies where it is in both,) then may we not subscribe to the whole Scripture because of these places, 1. Thessal. 4.16. and Saint Iude v. 9. for there it is in them both, and in the latter of these two Michaell is called an Archangell, and therefore may well be thought a created Angell. For this word Archangell doth no more deny him whose name it is to be an Angell, then a word of like com∣position Archbuilder doth deny one to be a builder,* 1.22 but rather inforceth by way of necessary consequent because a chiefe or spe∣ciall one, therefore a builder: so because a chiefe Angell there∣fore an Angell.* 1.23 And although in the twelfth of the Apocalips some are of opinion, that Michaell signifieth Christ, yet diuers∣are of another iudgement taking Michaell and his Angels in their proper signification, for administring spirits to helpe those, which are inheritors of eternall saluation, Heb. 1. Other obiecti∣ons they make, as first that Michaell signifieth Christ, because it signifieth who is equall to God. ••ut y^e is no more argument,

why Michaell may not be a created Angel, then to reason from the name Gabriell, who signifieth the strong God or strength of God & yet is a peculiar name giuen to a created Angel. Luke. 1.* 1.24 or the worde Daniel, which signifieth the iudgement of God, and yet was it the name of Abigails sonne,* 1.25 as also the names of that excellent prophet whose prophesie wee haue. Rather it well followeth this name Michaell is as Gabriell the name of a created Angel,* 1.26 in this sense,* 1.27 arguing that Angels though mighty in power, and none among the creatures like vnto them, yet euen they carrie these names as a remembrance to the sonnes of men, that their power is borrowed of the Lord, and their heutenancie, or principalitie is vnder him. For whoels is the mighty God, and who is equall vnto him? The second argument (some vse that Michael signifieth Christ, and therefore is no created Angel) is of no consequence at all. For Isaacke, Sampson, Dauid, Salomon, did signifie Christ too, yet were they men, distinct persons from him. Their third reason is because Michaell is called one of the chiefe Princes. In say∣ing this wee keepe to the wordes of scripture.* 1.28 One thing wee know it is to speake of creatures as creatures, whither men, or Angels in their frame of creation, another thing to speake of them, as they are the elect confirmed in grace. Of men, as men, Adam may be their chiefe, & of the Angels in their nature some one or other continuallie, or by course, and at times their chiefe as the Lord will, yet that no let, as they are the elect Church of God but Christ may be and is their onely chiefe and head. That there are Angels, and among them Archangels, such as are chiefe, wee neede not doubt,* 1.29 because there is order (not confusion) euen in hell the place of confusion much more in heauen, which is the beautie of all and the glorie of our God. The diuerse names of throns, dominions powers, principalities, shew diuerse degrees, for they are not idle names. One Angell brings glad tidings to the shepheardes, the residue anon after accompa∣nig him called an armie of heauenly soldiers singing prayses vn∣to God, shew there are some first, and others after.* 1.30 As for the quotient that there are 9. and iust 9 orders,* 1.31 or rancks we in∣quire not, much lesse doe wee determin. Sure wee are of this,* 1.32 that the Angels are an armie where are diuerse ranks, and

Michael wee finde a chiefe one in the Lords hoast. Thus farre proceeding wee offend not, yea this wee would knowe, what iniurie is it vnto Christ, to say there are degrees of compa∣rison among the Angels, so long as wee take not vpon vs boldlie to marshall them, but contenting our selues, (with that wee are taught) giue the soueraigntie of all vnto Christ? Were there not among the Lord his worthies that did fight his battles,* 1.33 some able to resist a hundred, some a thousand, all Captaines in the hoast, yet a greater then they all, that did slaie his ten thousand; in respect of whome, they were but sol∣diers and yet Captaines they are compared with the rest of the armie.* 1.34 Starres there are in the firmament but not all of one magnitude;* 1.35 one starre differeth from another in glorie. God hath giuen the rule of the day to the Sunne, of the night to the Moone, his owne power in the meane while no∣thing diminished, for hee ruleth day and night Sunne, and Moone, and all else. The priesthood of the law was a look∣ing glasse,* 1.36 or as the author to the Hebrues speaketh made af∣ter the patterne of heauenly thinges. If so, as it is most cer∣taine, then looke, how in the priesthood some were common, and ordinarie Priests, others of more eminencie, and chiefe a∣boue the rest, for there were Leuites & Priestes and a high priest, so may wee vndoubtedlie conclude of that other in heauen and those celestiall Angelicall spirites, that some are common and ordinarie, others chiefe and more speciall as the worde Arch∣angel doth import. But will wee knowe, why it pleaseth some to doubt there are Archangels, their reason is because where Archangell is named, Christ (say they) is to be vnderstood. which opinion if it bee priuatlie theirs, and spred no farder the lesse dangerous is it but yet dangerous. For the places of Saint Iude and 1.* 1.37 Thessalonians 4. proue the contrarte.* 1.38 And though they shuffle off that in Saint Iude, yet can they not that in the Thessalonians. Nor in deede can they that in Saint Iude. For being an historie, and histories Saint Iude relateth plainelie in their letter as the fall of the Angels v. 6. Sodom and Gomorrah v. 7. wee must iudge the like of it, which literall plaine sense while men haue left, they haue

digged them pits that hold noe water, and haue made strange interpretations more intricate then the text, some vnderstand∣ing the bodie of Moses for the law, some for the Gospell, o∣thers for the people of the Iewes, others taking Moses put for Iosua, all which cast a mist before the Sunne, and no mar∣uell then, if wee easilie mistake.* 1.39 This wee speake not to bite our predicessors, or that wee would detract ought from them. The letter of the historie is plaine that Michael a chiefe Angel in the Lords hoast appointed by God (as sometimes one is for one businesse, sometimes another for another) re∣sisted the deuill about the bodie of Moses, when Sathan would haue made it a stumbling blocke for Israel to commit Idola∣trie, (as they were forwarde inough) so highlie they esteem∣ed of him, and no maruill. For not a like Prophet was there in Israel, whome the Lord knew face to face.* 1.40 A historie (this is) not found in other scriptures,* 1.41 no more is the name of Iannes and Iambres,* 1.42 nor is that of Enoch prophecying in those wordes Iude 14. nor manie such like which the Iewes might haue by tradition from their fathers by worde of mouth, or by some other bookes which recorded diuerse other mat∣ters of truth not mentioned in Scripture. For wee doubt not that the fathers told their children manie things of fact, such as were true and done in the generations aforetime, not set downe in Gods booke, yet this no warrant to conclude insufficiencie of Scripture, as if there wanted anie thing ne∣cessarie to saluation, nor giueth it countenaunce vnto popish traditions, that doe contrarie to the Scriptures. As for the other place in the Thessalonians it distinguisheth expressie the Archangel from Christ.* 1.43 The Lorde himselfe Christ shall come from heauen with a shoote, and with the voyce of the Archangell, and with thee trumpet of God &c.* 1.44 Where the Apostle nameth the Archangell, Captaine as it were of the hoast. The Archangell shall performe the of∣fice of a cryer. For although it bee common to all the Angels Mathew 13. and 14. yet as in orders the Lord sets down one chiefe to e gouernour vnto the rest, & to blow before thē

Beside all this we haue spoken, more we might adde out of the fathers, councels, scholasticall writers. But wee haue beene alreadie long inough in this point and therefore this shall suffice.

2. Doubt. It affirmeth baptisme in an house merelie priuate, & seem∣eth hereby to nourish the superstitious opinion of the necessitie thereof.

Looke the aunswer before part. 1. cap. 32. pag. 191.

3. Doubt. It alloweth the minister to vse conditionall baptisme in the publike congregation after the child hath beene priualie bap∣tized in this forme in the name &c.

The booke saieth not that the childe after it hath beene pri∣uately baptised shalbe baptised publikly, but contrariwise in these expresse termes. If thou bee not baptised already. N. I baptise &c. And why this order is misliked wee knowe not, neither doth the authors giue a reason. For if it bee meete to speake of thinges as they are, then of doubtful things wee may speake doubtfuly. And yet this practtise here mentioned being seldome or neuer for ought we heare, it is rather set downe by way of preuention, then that wee knowe any such thing is done, and as it is a suppositi∣on so vpon supposition onely proceedeth.

4. Doubt. It saieth there be two sacraments onelie as generall necessa∣rie vnto saluation, wherein it is dangerouslie implied that there are more then two.

In the second reason and the second instance thereof it is con∣fessed that in the Catechisme there are but ••. which is a truth. And how suddainly men are changed to denie so much, or capti∣ously to inforce the contrarie. But see before part 2. Chapter 14.

5. Doubt. It alloweth priuate Communion betweene the minister and the sicke people.

Read hereof before part 2. Chapter 10.

6. Doubt. It affirmeth that our ceremonies tend to edification, and are apt to stir vp the dull minde of man to the remembrance of his duetie to God by some speciall, not able signification, whereby he may be edified.

Not amisse so to affirme. For our speech, gesture, behauiour, attire and the like (ordinarie as they are) put vs in minde of our selues, how much more may those rites, cereinonies, apparrell and the like, which the church of God doth ordaine for time of di∣uine seruice? But see more hereafter.

7. It calleth ministers Priests, a thing auoided by the holie Ghost in the new testament as belonging to sacrifices.

The holie Ghost giuing the name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. to our mini∣ster, which is the originall (whence Priest is deriued) giueth no other name, but what the communion booke calleth them by; Sée before part 2. Chapter 6.

8. It appointeth the minister to say to the sicke person: I by Christ his authoritie committed vnto mee do absolue thee from all thy sinnes.

Well may it. For the order prescribed is thus. In visitation of the sicke the minister beginneth with prayer in generall for the whole Church and then more particularly doubleth, trebleth, and multiplieth his prayer in behalfe of the person thus visited, ex∣horts him to a godlie patience in bearing his sicknesse, to an vn∣fained repentance for his sinnes, a solemne promisse of amend∣ment of life, to a setled confidence in the mercies of God thorough Christ, to an earnest begging of God the forgiuenesse of sinne, to an humble thanksgiuing for the Lords fatherly chasticement, as for all other blessings vouchsafed, with a full bequest wholy com∣mending him selfe to his blessed will whither in remouall, or con∣tinuing, increasing or deminishing his paine, whither health or

otherwise life or death, what euer may come. Afterwarde sh•• minister proceedeth to a more particular examination of the sicke man his faith, how he stands resolued against the terrors of death &c. satisfying him in such doubts as shall then be ministred; And if the partie haue made a generall profession of his faith and sorrow for sinne, then is hee moued to a more speciall confes∣sion, opening his griefe more particularlie if he feele his consci∣ence burdened therewith. And satisfaction being giuen this way, the temptation subdued, the wound cured, the terrors of death vanquished by spirituall and wholsome doctrines of the Gospell,* 1.45 the minister, who is in Gods steede a pledge and sure∣tie for furder securing a troubled soule, shall apply these wordes. Our Lord Iesus Christ who hath left power to his Church to absolue all sinners which truelie repent, and beleeue in him, of his great mercie forgiue thee all thy sinnes in the name of the father &c. Priuate absolution is of no lesse power, and efficacie then the publike, when it is sought for by them, who haue neede of this singular reme∣die for easing their infirmitie. For when the partie shall haue laid open his sore, and shall heare from the mouth of the Lords minister the wordes of the Gospell directed pe∣culiarlie vnto him. Thy sinnes are forgiuen thee. Bee of good comfort, it will establish his minde in securitie so as hee shalbee deliuered from that torment of feare, where∣with with before he was miserablie vexed, and disquieted. This Godlie and comfortable practise of our Church of verie great vse (if it were in more vse) Maister Caluin much commendeth, as the marginal quotations may proue, and so doe other Churches, as appeareth in their confessions. Priuate absolution is to be retained, although in confession a particular recitall of all and euerie particular sinne bee not necessarie. Againe the Churches of Saxonie thus. Concerning priuate confession to bee made vnto the pastors, wee affirme the rite and manner of priuate absolution to be retained in the Church and wee doe constantlie retaine it for manie weightie causes.

Afterwarde it followeth. As Dauid was confirmed heare••••g of this absolution. The Lord hath taken away thy sinne 2. Reg. 12. so thou mayest know that the voice of the Gospell preacheth vn∣to thee forgiuenesse of sinne, which in absolution is by name expounded vnto thee.* 1.46 Lucas Osiander in his institution sayeth Priuate absolution bringes verie exceeding great comfort to afflicted consciences, when in speciall it is said to a sinner in the name of the holie Trinitie, All thy sinnes are for∣giuen thee. Christ recited priuate absolution to the man sicke of the palsie. When he saide bee of good courage thy sinnes are forgiuen thee. And in priuate absolution Christ absolued the woman a sinner, saying thy sinnes are forgiuen thee. Chem∣nitius confesseth the like in these wordes. The vse of priuate con∣fession is preserued with vs &c. Infinite other allegations might wee produce to witnesse this truth. But the conclusion wee make with 2. places in Saint Ambrose. the first is in his second booke of Cain and Abel. sinnes are forgiuen by the worde of God whose Leuite is a certaine interpreter and exequu∣tor thereof. The other place is in his third booke of the holie Ghost cap. 19. Sins are forgiuen by the holie Ghost, but men do proffer their ministrie in forgiuenesse of sin, not that they exercise a right of any power, for sins are forgiuē not in their own name but in the name of the father, son &c. They aske, the godhead gi∣ueth; It is mans seruice, but y^e munificence is frō a higher power So as the sum of all is answerable to the beginning mentioned in the Rubrick. The minister doth absolue but not in any abso∣lute power as of his own, for to God doth, but in that power which is commited vnto him, namely ministeriall; for so as the minister of God, and interpreter of his will hee may well doe.

* 1.47 That the holie scriptures are disgraced by it.

We cannot, nor dare commend, much lesse may wée subscribe to such a book which disgraceth the holie scriptures, and therefore

wee shall doe well to see into this accusation, that if it be true, wee may doe so more, if false it may returne to the disgrace of the penman whither one, or mo that thus complaine. The proofs follow in order, which are thus particularized.

1. The name of the holie scriptures are giuen vnto the Apocrypha, which are named parts of the old testament.

No more disgrace intended, or done the Canonicall scriptures by our reverend fathers, which drew the forme of the Commu∣nion booke, then was either done or intended by those auncients, who many hundred yeares agoe did giue that name to the book, we call Apocriphall. And sure we are neither of them haue dis∣graced the scriptures of the Hebrue Canon, by this appellati∣on as they and wee vnderstand it. The reason wherefore they did call these Apocripha holie scriptures is threefold,* 1.48 that is to say namely because of the occasion 2. the argument 3. the vse. The occasion was this, because, when the Iewes were diui∣ded into 2. orders, some vsing their hebrue tongue and abiding in Iewrie kept the hebrue text of the scripture pure without anie addition at all, others of them speaking Greeke and liuing in other places abroad and not in Iewrie, vsed the Greeke scripture, and translation, hence was it that the auncient christian Church had from the Ie wes a diuerse canon one hebrue and another Greeke, which canon the Christian Church made not, but receiued it made, as the Iewes deliuered it, which in the Greeke tongue so inlarged with the rest of the Bible, if the auncient Christian should haue cut out, they had done two iniuries at once to the Iewes, from whome they re∣ceiued them, and to the Christians to whome they were deli∣uered, and they made conscience to offend thus publiklie, hereupon these bookes remained as they were deliuered. The second rea∣son is their argument, because they intreat not of thinges pro∣faine, but sacred and holie. The third reason because of their vse and place. They were still bound next after the scriptures in hebrue and stand as a partition wall or merestone twixt the old and new testament. So as they haue the name of

sacred and holy Scriptures, partly because alway in the Gréek Canon, partly because they teach vs to liue soberly, godly, and righteously in this present world, which is the direct purpose of the scripture, partly because they should distingiush from the pro∣phane, partly because read in y^e Church publike to preferre them before other ecclesiasticall writings of the Fathers, alway pro∣uiding they know their place not before, but after the other Ca∣nonicall Scripture of the olde Testament, which their veris name Apocripha puts them in minde that they so doe. Our bre∣thren (knowing this to be the iudgement and interpretation of our Church) might haue eased themselues of this toiling obiectiō & indured the name of holy Scriptures giuen to those Bookes be∣ing (as it is) giuen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, humanitus, humano iudicio, graeco canone for these speeches Ma∣ster Iunius vseth of, taking holy Scripture in a signification at large for the reasons before mentioned, and among those rea∣sons this we are not to hold the least of them, because these books as it appeareth haue béene thought to fore (though not Canoni∣call) yet so farre foorth as they agrée with the Canonicall, as a kindely issue, & liuely branches or stemmes of the other. Now as the Apostle saith in another case we shall not vnfitly applie here. If the roote be holy the branches are holy,* 1.49 euer re∣membring this withall that the roote beareth them,* 1.50 and not they the roote. Wherefore without offence be it vnderstood in this construction, if anywhere they be (as the information here pretends) named parts of the olde Testament, the meaning is in no other sense,* 1.51 then as they are called holy Scripture & as Dru∣sius a very learned, painfull, and diligent Reader of antiquities deliuereth in other terms to the like effect. viz, That they all at this day belong to the olde Testament. But hi∣therto of this point Reade more part. 1. cap. 10.11.21. pag. 97.125. &c.

2. Disgracefull. Because they are reade rather then holy Scrip∣ture when any holyday falleth on a Sunday.

This phrase rather then holy Scripture as if in no sense they might be so called is a speech very disgracefull & preiudiciall.

As for reading them on a holy day, when it falleth on a Sun∣day is no matter of ineuitable necessitie, but left to the discre∣tion of the godly, peaceable, discrete Minister as appeareth part. 1. cap. 20. pag. 124.

3. Disgracefull. Because certaine whole Bookes of holy scripture are left vnread by appointment, as the Booke of Canticles, both the Bookes of Chronicles, and Apocalyps.

Hereof read afore. part. 1. cap. 22. pag. 125.126.127.

4. Disgracefull. Because sundry Chapters of the Apocryphall are reade twice in the yeere, and none of the Canonicall Scrip∣ture is reade so often.

The Psalmes are reade once through euery moneth, diuerse Chapters, Epistles, and Gospels, euery Sunday and holy day, beside other Scriptures at other times, as in Baptisme, at the Lords Supper, at the solemnization of Mariage, at the ordina∣tion of Ministers, at Churching of women, at buriall and the like. Wherefore this vntruth returneth home to the shame of the Author.

5. Disgracefull. Because likewise the Genealogies of our Saui∣our Christ both in Mathew and Luke are forbidden to be reads in the Congregation.

True what Optatus well faith, The choller once vp, an easie matter it is for angry persons to cast forth reprochfull speeches.* 1.52 The genealogie of our Sauiour Christ is com∣maunded to be read on the Sunday after Christmas day, and is then read. How then dare men thus audaciously write, it is for∣bidden to be read in the Congregation? But reade more. part. 1. cap. 22. pag. 125.126.

6. Disgracefull. Because certaine Chapters appointed to be read out of the Apocrypha containe manifest vntruths. Tobi. 12.4.15. Iudith. 42.10.13.

The places here set downe are falfly quoted. But because they seeme to be those, which others haue alleaged we referre the Reader. part. 1. cap. 13.14. pag. 104.110.

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

Were this true, that some prayers the latter depends not 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,* 1.53 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. * 1.54

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,* 1.55 &c. It is as that Iohn 1.9.* 1.56 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,* 1.57 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,* 1.58 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,* 1.59 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.* 1.60 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,* 1.61

• ...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.* 1.62 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,* 1.63 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,* 1.64 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,* 1.65 &c. or that Marke 9. I beleeue Lord helpe my vnbeleefe,* 1.66 or that Iohn 4. Jesus baptised, Iesus baptised not,* 1.67 or that Abraham hoped against hope or that, Act. 11.18. They held their peace,* 1.68 and glorified God saying: or that God suf∣freth vs not to be tempted aboue all that we are able.* 1.69 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,* 1.70 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:* 1.71 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?* 1.72 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,* 1.73 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.* 1.74 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.* 1.75 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.* 1.76 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.* 1.77 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.* 1.78 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,* 1.79 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:* 1.80 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.* 1.81 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:* 1.82 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.* 1.83 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,* 1.84 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,* 1.85 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,* 1.86 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,* 1.87 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,* 1.88 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.* 1.89 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.* 1.90 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.* 1.91 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,* 1.92 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,* 1.93 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.* 1.94 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,* 1.95 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,* 1.96 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,* 1.97 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,* 1.98 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.* 1.99 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.* 1.100 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,* 1.101 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.* 1.102 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.* 1.103 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.

The holie scriptures are disgraced by putting to of wordes.

So they bee indeede, if such wordes as the analogie of faith and of the place will not beare. Otherwise many translations Chaldee Syriack, Arabick, haue their commendations and it is but their due as might bee seene by many allegations, but that we feare to be troublesome. It falleth out very often that supply must be had, when the originall can beare the want but the translation will not. But doe wee a while ex amin the particulars.

1. Three whole verses are put in Psalme 14.

Our Church doth, so reade the 14. Psalme with those ad∣ditions because so alledged by Saint Paul and placed together in the third to the Romans: Read more Part 1. cap. 9. Pag 95.

2. A whole verse in the end of Psal. 15.

There is no such thing.

3. This word (O) added corupteth the text by applying that to Iacob as spoken of him, which belongeth to God Psal. 24.6.

The Hebrew is word for word thus verbatim and no other. This is the generation of (them that seeke him) of them that séeke thy face Iacob. Where the figure Apostrophe makes this (O) be put in because the speech turneth from the third person to the se∣cond. But whether this (O) be exprefied, or omitted, the true sense is nothing hindred and the translation answerable to the Hebrew is (thy face Iacob) which some fill vp for more plaine∣nesse with these particles O Iacob or in Iacob or this is Iacob,* 1.104 or the generation Iacob all expletiuely making vp the sentence with some one word or other; wherein because he that aduen∣tureth least, may be thought to doe best being vpon an aduen∣ture to adde any thing for explication, the translators taking nei∣ther fiue sillables (Generation,) nor a sillable (In,) but as little as they could, euen a letter, since euery one put in somewhat, they attempted this little without danger at all. So then the In∣terpreters of this verse vnderstand by Iacob either his God, or his children after the promisse. For his God and so it is rendred thus, This is the generation of them that seeke him, of them that seeke thy face Iacob that is the God of Iacob: For his gene∣ration after him, taking the word Iacob nominatiuely, vocatiue∣ly, or epiphonematically: Nominatiuely by way of explicati∣on. This is the generation of them, &c. this is Iacob: vocatiuely by appellation calling to Iacob, or epiphonematically by way of a shout or cry with an acclamatorie demonstration. O, This is Iacob, the generation of them that seeke him, of them that seeke thy face. Now though the first and last of these intend the same sense, yet our translators in this ambiguitie thought it sa∣fest not to venture too much, and therefore put in with the least, as we may obserue in this comparison which so little as it is, stands sufficient to preserue the truth of this interpretation and

in nothing deserueth to be challenged but they rather that doe thus complaine. But should we graunt, that spoken of Iacob which belongeth vnto God,* 1.105 yet no corruption is it of the Text, For it is vsuall to put one person for another, and to apply that to God which was first intended of some other as lerom noteth those words, Zachar. 13.7. Smite the sheaperd, which words of the Prophet▪ the Euangelist is bold to translate to the person of God. And shall we call this a corruption?

4. And said Damoisell arise. Math. 9.25. Here is a corrupt translation of Scriptures by putting to these words.

These words are read the 24. Sunday after Trinitie. But frée from corruption, vnlesse the harmonie of the Gospell be charged herewith, for it saith asmuch, vnlesse also the scriptures in S. Luke c. 8.54. and S. Marke in Syriack Talitha Cumi cap. 5.41. for relating the same historie he found guiltie of this sinne, yea vnlesse also they that vrge these things against the testimo∣nie of S. Marke and S. Luke be able to tell vs vpon their cre∣dit, that not onely now no auncient Gréeke and Latin copies haue it, but also heretofore none euer had it, which we assure our selues they will neuer dare. For it séemeth the Latine follow∣eth some auncient copies that had it, though (peraduenture) since these copies are now perished. But leauing probabilities, what false doctrine is it to reade for Gospell what S. Luke and Saint Marke haue in supply of the historie mentioned in S. Mathew?

5. With wisedome. Ierem. 23.5.

These words are reade the 25. Sunday after Trinitie pro∣phe••ying of Christ. He shall ••aigne or beare rule, and shall prosper with wisedome. This (with wisedome) is neither too much for Christ,* 1.106 as if it were more then true to say so of the Messias, nor is it more then the word signifieth. For (Shacal) in this place signifieth both: and therefore Master Caluin ex∣presseth both in his Text wisely and prosperouslie he shall doe.

6. Thou wouldest take heede, Luke 19.42.

All writes note this spéech of our Sauiour ouer Ierusalem to be abrupt and very passionate, as offering some what to be vnderstood. Which he doth not expresse, which Euthimius sup∣plyeth thus, thou wouldst not perish, Austin,* 1.107 peraduenture thou shouldst yet continue. Hierom and Theophilact, I could haue wisht thou hadst knowne. Piscator, O thou hadst beene happy, others as Erasmus obserueth, Thou wouldst haue wept, or as in the Communion booke thou wouldst take heede, which also is the exposition of the aunci∣ent 0695 0 (Curares) thou wouldst haue seene to it. And are all these supplies corruptions? What then shall we iudge of most mens labours in this kinde, who in translating are forced to make supply with words not found expresly in the letter of the originall, but yet are couched in the grace of a passionate tune, and sought out by that spirit whereby they were first con∣ceiued, wherein for so much as we no otherwise iudge of this place here thus translated, it is but a sorie amends some make those translators (who euer they were) to call the helps they aford vs by no more gracious a name then plaine Corrup∣tions.

7. It is I: feare not. Luke 24.36.

These words are read on Twesday in Easter weeke, and were such as our Sauiour vsed after his resurrection,* 1.108 for so it is noted in Marlorat vpon Math. 14. With which no more reason haue any to be effended for being vsed in this place of Luke 24 then with that in verse 38. (why are yee troubled,) which if we goe by thinking (Erasmus saith) is taken out the Gospell of Saint Iohn, and put here. Our blessed Sa∣mour said the one as much as the other and (by Erasmus his iudgement) Saint Luke hath one asmuch as the other, Both belike corruptions. But to what ende is this captious quarrelling, at wordes, since we cannot deny but this forme

of speech was very much in vse with Christ: And the Syriack, and Latin beside the auncient Fathers Saint Ambrose and others doe read these words, It is I, feare not, Luk. 24.36.

8. Be sober, 2. Timoth. 4.5.

Words put in, which other Bibles (peraduenture) haue not. But yet no offence to be taken hereat.

• 1. Considering this may come from diuerse copies, some hauing the words, some omit∣ting them.* 1.109
• 2. As also from the word here (Nephe) which in Scripture sometimes is interpreted he sober, somtimes watch.
• 3. Neither is it misbesceming the Apostle Paul to teach, nor his scholler Timothie to learne so much.

And therefore all this remembred might intreat of vs a more fauourable construction then to staine the ceedit of this, and those other places with the reproch of Corruption.

By peruerting the meaning of the holy Ghost.

Grieuous if true, but odious because false. Saint Peter no∣teth them for vnlearned and vnstable that peruert Scripture and they doe it saith he to their owne destruction.* 1.110 Surely vnlearned, and vnstable our translators were not, but setled in the truth, of great knowledge in the toongs, men reuerend in their times, whē they implored those fruitfull paines to publish the scriptures, nor shall the malice or Satan now preuaile to their disgrace, as it seemeth this bitter inuectiue doth forciblie intend. But draw we to the instances.

1. Because of mens works done against the words of my lips &c. for Concerning the works of men by the words of thy lips. Psal. 17.4.

The difference is twofold.* 1.111

• 1. Against the words, &c. insteed of, By the words.
• 2. Of my lips, &c. For thy lips. Of the first: this we are to know that the letter in seruice here is(2) 1.112 which the Hebrewes manner is to imploy in the front of a word to ex∣presse all sorts of causes.

And the learned in that toong well know that it sometimes doth signifie against as Exod. 14. he

shall fight for you against the Egyptians the Hebrew is this letter in the Egyptians.* 1.113 Sometimes it signifieth (by) as here some render it. And whether way (in a diuerse relation to the person) no dangerous interpretation. In the first person of Da∣uid, so it hath coherence with the third verse In the person of God, so it hath coherence with the words following. Now in other trāslations besides our English, take the Arabick, the Si∣riack the Chaldee, the Greeke, and ye may note the like diffe∣rence, yet not any of them for ought we obserue, is charged to peruert the meaning of the holy Ghost. As for the exception ta∣ken at the Communion Booke, which translateth in the first person my lippes what others reade in the second person thy lips, the reason may be thus, First, because the transla∣tors read * not,* 1.114 or else tooke the termination to be Paragogi∣cum. Secondly, Because the two xerses both this where these words are, and that going before, deliuer the rest in the first per∣son; for a little afore in the third verse the Prophet spake in his owne person, I am vtterly purposed that my mouth should not of∣fend, as also in this 4. he followeth it in his owne person, I haue kept me from the paths of the destroyer. These and some such like motiues led on our predecessors thus to English it. Good men, we say but well to say and thinke so, for he that praiseth A∣thanasius prayseth God, or as the Apostle speaks they glo∣rified God in me,* 1.115 God was glorified in them, good men there∣fore we shall and doe call them, and their memory be blessed good men they little thought, or did, (though now falsely ac∣cused) peruert the meaning of the holy Ghost.

2. With the froward thou shalt learne frowardnesse, &c. For with the froward thou wilt shew thy selfe froward. Spoken of God. Psal. 18.26.

Nay spoken indefinitely, not determining whether God or man, videlicet with the froward any one shall learne froward∣nesse, meaning with the froward it is the next way for one to be as froward as he.

God cannot be said to learne frowardnesse.

No more can he be circumuented, for he knoweth our harts and purposes a farre off:* 1.116 yet Ose 11. Ephraim circumuenteth or compasseth me about with lies, and Psal. 78. The Israelites dis∣sembled with the Lord with their mouth. By which words vttred in a lisping manner, as nurses to their children, we are taught to conceaue that such speeches are deliuered of God which are found in the creature but not in God. For God hath none of these by nature, though many such effects are found in him and from him. For as when a Master hearing his schollers stam∣mer, stut, or the like, doth the like after them, that in the Master, the schollers may see to amend: at which often pronoūcing, or say∣ing after his petties he may seeme to learne after them, when yet in all this he doth plainely reproue thē, so the Lord when he takes the words out of the mouth of his seruants, and iudgeth them by them,* 1.117 so when they walke stubbornely he will walke stub∣bornly against them, and if they recompence him, he will re∣compence them, and if he call, and they will not heare, they shall call, and he will not heare. If they Deut. 32. mooue him to ielousie, he will prouoke them to anger. If they con∣tend with him, he will contend with them, and Prouerbes 3. with the skornfull he skorneth, and as they haue done, so it shall be done vnto them. In all which places the measure which God afordeth giuing like for like, is not of iniquitie for iniquitie, but of punishment of sinne, which yet in regard of the iniquities as frowardnesse, anger, reuenge, & the like, the word in this place of the Psalme expresseth by a terme of art, to shew it is not naturall in God,* 1.118 but forced in a fort vpon him, or learned by him.* 1.119 For the word vsed here, and in 2. Sam. 22. is all one except onely the displacing of a letter, but both to the same pur∣pose.* 1.120 For the verbe here is in such a coniugation as doth not intend a very naturall action, but by imitation after once coun∣terfeiting

to doe it, making a shew, as if he were to learne. All which points ioyntly concurre in this point of doctrine for our vses, that as when we read; God mocketh or laugheth man to skorne, a man is taught to read such a Scripture with teares, so in this or the like that God learneth frowardnesse of the fro∣ward, or is froward with the froward, for both driue to one ende we are taught to be patient, and meeke, and gentle, that so making our selues a glasse for the Lord his actions, he man returne the like vpon vs. As if all were sununed vp in this.* 1.121 The Lordis with you if yee be with him, and if yee forsake him, he will forsake you. And to conclude as we began. If yee be froward ye take the readiest way to teach the Lord to be as fro∣ward as your selues are: Which is in effect according to the vulgar English: with the froward he shall learne froward∣nesse. Wherefore so many as haue had a finger in reproouing this translation may be intreated to vnderstand what they did reprooue.

3. He maketh them to be of one minde in an house, &c. For he makes the solitarie to dwell with families. Psal. 68.26.

Among all those which haue the vulgar latin translation in chase none wee finde so sharpe set against Bellarmin to charge this sentence as a text that peruerteth the meaning of the holy Ghost, how much lesse should our brethren thus hotly intreat ours, which is much better then the latin. No doubt when this place heretofore was had in examination, our auncients (whose labours many of vs vntbankfully accept of) did next after the originall looke into other translations, Greek, Latin, and the Commentaries of the Fathers vpon them,* 1.122 where finding in the Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and in an auncient pa∣raphrast vpon the Psalter Apollinarius, who was about 380. yeares after Christ a man very skilfull in the Hebrew & Greeke the same very word retained, & the like in the vulgar latin (of one fashion) and all this with a ioynt consent did not (it seemeth) willingly forgoe on the suddaine what was so cōmonly approued.

Icchidim the Hebrew word signifieth Single,* 1.123 and a single word it is, not expressing whether persons or affections. Hereupon diuerse haue diuersely thought. But howsoeuer we take it: No such difference that we, who are challenged herein, should be challenged for no lesse then peruerting the meaning of the holy Ghost. Whereas* 1.124 signifying to make one may intend it ether of persons or of affections, the first of these, these opponents will bane it, the second of these our Communion booke hath and either of both one or other no way preiudiceth the truth of that sentence.

4. They were not obedient, &c For they were not disobedient. Psal. 105.28.

Read before the answere. Part. 1. cap. 1. pag. 78. 83.

5. Phineas prayed, &c. For Phineas executed iudgement. Psal. 106.30.

Suppose it graunted that the word in Hebrew signifieth to execute iudgement and not to pray, whereas we haue shewed the contrarie, what difference is there more in these two actions (which may be and are copartners in godly men) then in that of the Prouerbs cap. 3. God skorneth with the skornefull which Saint Iames and Saint Peter following the Gréeke,* 1.125 render, God resisteth the proud. To skorne and to resist are as much contrarie for so they will néeds call it, as to pray and to exe∣cute iudgement. But they are not contrarie, neither is this a peruerting of the meaning of the holy Ghost. These spéeches procéede of ouermuch eagernesse of stomacke against discipline, doctrine, and translations which our Church proposeth, as if there were cause inough to dislike eo nomine because she liketh and approueth it. But for a more ample answere to this their obiection, we referre the good Reader to the first part. cap. 2. pag. 84. 86.

6. Though he suffered them to be euill intreated of Tyrants, &c. For he powreth contempt vpon Princes. Psal. 107.40.

They are deceiued, that thinke these wordes in the communi∣on book are a peruerting of the meaning of the holie Ghost (for that is stil y^e heade of the race, whereunto these allegations make recourse, Brentius and some others before and after him propose it in the same sense as the cōmunion book doth.* 1.126 The Lord (saieth Brentius) vouchsafeth outwarde peace to his children, yet so as they bee afterwardes aflicted, and indure many bitter thinges at the handes of cruell tyrants, who oppresse them with bondage, that they become few. &c. As for the other wordes. Hee powereth contempt vpon Princes though they are not expresly mentioned, yet may well bee vnderstood by cohe∣rence of the rest.

7. The rod of the vngodlie commeth not into the l••t of the righteous &c. for the rod of the vngodlie shall not rest on the lot of the right teous Psalme 125.3.

Cometh not; for Resleth not (that is) commeth not to rest. No great difference, but agreeable to the hebrue, whose manner of speech is to the like effect. And it more then seem∣eth that the translators followed some copie which had* 1.127 for reading Beth for,* 1.128 Nun omitting the last letter But cheth which way soeuer the sense is agreeable to scripture and to this place: For the rod of the vngodlie is in iudgement; so commeth it not vpon the righteous; the rod of the vngodlie is from God in iudge∣ment so commeth it not vpon the righteous: to harden and ob∣durate so commeth it not vpon the righteous: for a farder con∣demnation so commeth it not vpon the righteous: as a fertun∣ner and tast of euerlasting torments so commeth it not vpon the righteous. And therefore all this considered the translation may bee well indured,

8. Yea I will pray against their wickednesse &c. for within a while I will pray for their miseries Psalme 141.6.

This translation hardly appeareth, but to their discredit who haue serued it with a writ at this time. For before it come to aunswer it may take exception at the lesser bibles, which in

this case are not to be iudges against it, but to bee tried by the original as it selfe is. The worde in this verie is rightly here wic∣kednesse not miserio, and so the smaller bibles though not here, yet in Ierom. 44. translate it.* 1.129 Haue ye forgotten the wickednesse of your fathers,* 1.130 and the wickednesse, &c. 5. times together in this eng¦lish, Secondlie Tremel rendereth it in their euils not of miserie which themselues indure, but of wickednesse which they com∣mit vexing his righteous soule as S. Peter speaketh Now let any man but of competent knowledge giue sentence whether this be to peruert the meaning of the holy Ghost, seeing that hee who praies for euill mens mileries, because they are in miserie, well knoweth hee must pray against their wickednesse which is the cause of miseries, yea euen a miserie it selfe.

9. Israeli remembred, &c. for he (that is God) remembred. Isa. 63. Read on munday before Easter.

Here vpon supposall of a true information that Israell is put for God, yet the aduenture wee thinke ouer bould to say it is a per uerting of the holy ghost. For if is not hard to note as great a dif∣ference as this commeth to Ose. 11.* 1.131 Iuda is faithfull with the saints, so our lesser Bibles and Tremellius reades, but others of another iudgement read Iuda is faithful with the holy one, ta∣king him for God not for his saints thus doth Quinquius Aben Ezra, among the hebrues, so doth Oecolompad. & some others of our late interpreters. Shall they herevpō that incline this way or that way condemne each other (after the example here giuen) as peruerters of the meaning of the holy ghost, because some attribute it to God othere to the Saints vpon earth: yet by as∣much reason may they as in this course which they vndertake? Nay with farre more probabilitie. Strange therefore wee may iustly deeme it, & so do wee that men wil dare thus bouldly staine these words (so translated) as wresting the right purpose of the ho¦ly Ghost. Is it true indeede: must it not bee Israel, but God for Israel. The person in that place after the manner of the Hebrues the third put indefinitely for some one. Now whither God or Is∣rael hereon depends the question. Oecolompadius proposeth it both of God that hee brought the dayes of old to their remem∣brance,

& of the people,* 1.132 namely that Israel calleth to mind the won¦ders of old to their great shame, and thereupon concludeth either way interpreted neither way erroneus. How then commeth this peremtorie conclusion? If wee say Israel remembred it is a peruerting of the meaning of the holie Ghost. Would wee deale as strictly, as wee haue these men for an ensample, wee might vse our termes flat negatiue,* 1.133 and say it must not be God but Israell. Theodoricus Snepfius in his cōmentaries doth not onely so translate as our communion Booke in the place named hath but writeth this withall. This word, Israell is to be vnderstood in common not onely of the mercie but of the power of God. Maister Caluin vpon the same place approu¦eth not onely ours, as it is, but also vtterly mislikes them that wil needes haue God put for Israel, holding it to be very harsh, and wide. If our home borne Criticks repine hereat let vs intreat that Maister Caluin and Snepfius his iudgement may ouerbal∣lance their preiudice, if neither shall, let a third no friend to the cause nor our religion,* 1.134 Pintus vpon Esay be heard whose wordes are. Hee remembred the old time of Moses and his peo∣ple. This (hee) is to bee vnderstood for the people of Israel. They are (saieth hee) the wordes of Esay saying that in his time the peo¦ple of the Iewes remembred that auncient felicitie, when God by wonderfull signes deliuered Moses with his people from the bondage of the Egyptians. &c. So that by the iudgement of these men our translation deserueth not to be challenged in this place.

10. Whom they bought of the Children of Israel. &c. for, Whom the children of Israel valewed Mathew 27.9.

Read on the sunday before Easter for part of the Gospel. And omitting diuerse points in this clause worthy our sarder inquirie as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which the Syriack followed be the fitter worde for this place. 2. in this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or some such expletiue be vnderstoode to come betweene 3. whither 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be to be referred to this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? 4. whither 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be the third person plural, as it is com¦monly thought, or the first person singular according to the He∣brue and Syriack? all which doubts might bee cleared with good

aduantage to the reader, omitting wee say all these, and taking the place, as it is here proposed without more adoe, wee may resolue that neither of the interpretations peruerteth the mean∣ing of the holie Ghost. Both come to one passe. For if Christ were bought, then was he valewed at a price. Sith to buy and to valew are such as imply one the other, and in the hebrue phrase of matches or pares,* 1.135 by one wee vnderstand both Like that in Psalme 68.19. thou receiuedst gifts for men which in the E∣phesians 4.8. is of the same person he gaue gifts to men. One tert sa••eth he receiued, another citing the place rendreth it he gaue; Both true because he receiued to giue &c. So little cause was here to produce this quotation.

11. Haile full of grace. &c. for freelie beleued Luke. 1.28.

The lesser bibles are not to bee vnipire in this point, but the originall greeke, which if translated thus (freely beloued) M. Marlorat censureth with this marginal note that it is ouerfree∣ly,* 1.136 or somewhat too bouldly attempted to interpret it so: And had not some wrong conclusions been drawn from abusing the word full of grace, many hereupon taking the blessed virgin for the fountaine of grace, praying to hir, calling vpon hir &c. (as if what shee had, shee had not receiued) the worde had neuer been altered in Latin nor English. For gratious or full of grace here implye no more which very selfe same worde full of grace the Syriack retaineth. And that place Ephesians 1.6. he hath accep∣ted vs,* 1.137 Piscator translates he hath made vs gratious, and there∣fore in this Luke 1. hee rendereth it graced or gratious, which hee doth, and in deede the rather is to bee done, because the An∣gel stands vpon the word with a grace in two reasons: for the Lord is with thee 2. thou hast found grace verse 30. shewing whence and how shee is to bee thus graced, or in grace or gra∣tious, or full of grace. Which last wiselie vnderstood (as in preaching, now God bee thanked it is) indangereth no more then that of other the Saints.* 1.138 Stephen and the rest Act. 6.3. full of the holie Ghost and wisedome, full of faith and the spirit verse 5. full of the holy Ghost Act. 7.55. chapter 11.24. &c. no whit con∣firming ere the more any such opinions formerly maintained of

the blessed Virgins ow•• merits, and freedome from orginall sinne, or directing prayer vnto hir more then vnto Saint Stephen or other of the Saintes, of whome wordes in the places quoted afore are deliuerd at the full as fulnesse of the holy Ghost, of faith wisdome &c. To say therefore and translate as the Syriack &c. as the auncient Latin fathers do in that sense which our Church receiueth, and the worde it selfe well vnderstood beareth, is no peruerting the meaning of the holy Ghost.

The lowlines of his handmaide &c. For the poore degree Luc. 1.48.

This worde humilitie or basenesse as it signifieth an hum∣ble estate, whereinto one is cast, so yet doeth it signifie a content∣ment in that estate with patience bearing it willinglie, not mur∣muring, nor repining. For so was it our Sauiours case Act. 8.* 1.139 who was debased, and in his humilitie his indgement was exal∣ted, where humilitie signifieth not onelie his poore abiect de∣gree but withall a lowlie, submisse, and modest cariadge, which if vnderstood of the virgin Maries modesty, as peraduenture the english word lowlinesse implieth, it is no aduantage for auou∣ching workes of merit and desert,* 1.140 more then any other like spee∣ches, wherein wee learne That the eyes of the Lord are vppon the righteous. Psalm. 34.* 1.141 or that God hath respect vnto the prayers of the Saints, or where it is said Genes. 4. that the Lord had res∣pect vnto Abel and his offring. In all which places we cōfesse that the prayers of Gods children, their actions, works, and sacrifices come vp before the Lord; yea and the Lord looketh downe from Heauen vpon them, not that they doe demerit Gods fauour, but that he is well pleased with them; as no doubt he was with the holy Virgin, whose lowe estate as he pitied so her lowly acceptāce of that estate and patient abiding he did highlie respect.* 1.142 For it is a righteous thing with God to recompence rest vnto them that are troubled;* 1.143 and God is not vniust to forget the works of his chil¦dren, not that hée or shée, the Virgin or anie other begins vnto God, but he begins and perfects the worke in them vntill the day of Christ. And this maner of spéech, Hee regarded the lowlines of his handmaid, yéelds no other matter for suspiciō of any Pelagianisme

or popish semipelagianisme then that, which is in sound of words and substance for sense Psalme:* 1.144 138. The Lord iron high yet beholdeth the lowlie, but the proud hee knoweth a farre off. Where in al our english bidles, little or great, Geneua, or any o∣ther haue no worde els but lowly, and therefore may wel be here the lowlinesse of his handmaid. So as vnder correction of bet∣ter aduertisement they are fowly deceiued that call this transla∣tion a peruerting of the meaning of the holy Ghost. But might none of all these proofes bee alledged as wee see they are vpon better ground in our defence, then of the contrary part by them that take offence, this we will say for farder satisfaction. Be it that our church intend not Lowlinesse and humilitie in this place for the vertue which the Grecians call modestie, but abiect∣nesse or basenesse of condition according to that which is sung in the Psalmes so base estate of his handmaide▪ why may not we suffer the worde lowlinesse stand and distinguish it as Chit••eus doth humilitie rather then vpon so small cause to wound the cre∣dit of the translation and our reuerend aged translators?

13. Should be cast away &c. for should be reproued 2 Cor. 9.27. Head on septuages. sunday.

In deed the lesser bibles so so translate as these ••orrectors of the cōmunion book giue direction. But what reason, that they here∣in should bee a squire for this, then this for their translation Or what is it contrarie to the meaning of the holie Ghost, if we kéep it as it is,* 1.145 Suro wee are worde, there in question (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) beareth so Rom. 1. hee gaue them ••ppe into a reprobate mind•• 0779 0 2. Cor. 13. cap. 6.7. except yee bee reprobates; wee are no•• reprobates, wee bee as reprobates; Reprobates 2. Timothie 3.8. concerning the faith. Titus r.' to euery good work reprobate. In all which places ••••te render it, no other then the lesser Bibles doe, nor then it selfe signifieth; so as they should rather keepe then change this translation. Piscator writing vpon this place giueth it, least I bee a reprobate, and in his notes thus what then did hee feare least hee should bee damned? No but this bee feared least by his sinnes hee should offend God, and so bee condemned. Thus farre Piscator with vs, and for vs

14. Agar in Arabia bordreth against Ierusalem G••lat 4.25 &c. for answereth vnto Ierusalem that now is.

Read for part of the epistle the 4. Sunday in Lent. Looke before part 1. cap. 8. pag 94.95.

15. Christ was found in apparrel like a man &c. for In shape like a man Philippians 2.7.

These wordes are reade for the epistle on the sunday next be∣fore Easter. All this while obserue wee that no other is brought to check our communion book, but the lesser bibles, which must it selfe be content to be iudged, as well as the translation here chal∣lenged. The Apostle had a little before vsed both these words Shape and likenesse, and therefore the text varying, the tra¦slator thought good also to varie. Now wee would for out better instruction gladlie learne, what peruerting of the meaning of the holie Ghost this is, to say Christ was found in apparrel like a man? The fathers compare his manhood to a garment: Ignatius saieth of Christ that hee was clothed with a bodie sub∣iect to affections as weare; Cyprian hath the like phrase;* 1.146 Athana∣sius calleth the body, which Christ did take vnto him a cloke (such as a mā casts about him) of the godhead; Ambrose hath thus when he put on man he did not change the substance. the reason why they so speake:

• 1. because apparell neither ads to nor detracts from the body, so neither is ought added to, or de∣tracted from the godhead
• 2. as apparel hath honour for the body, so the manhood of Christ for the godhead
• 3. as a man is known by apparel so the godhead by the humanity,
• 4. as y^t garmēt changeth for y^t body so the humanity & not the godhead. Vnto which allusi∣on of the fathers the authors of this present translation might re∣spect.

For they were learned, & did much eye what language was in vse afore their time, that if (safely) they might retaine it, they would as it seemeth here they did.* 1.147 For the word habit (which in latin interpreteth the greek word) sigufieth an habit or attire or kind of raiment 2; when it is said, y^t fashiō or figure of this world passeth away,* 1.148 what is it but an attire or garment which wear∣eth euery day, for so the prophet calieth it Psalme 102. and the

author to the Hebrewes cap. 1.12. as a vesture shalt thou change them.* 1.149 Thridlie shape, likenesse, &c. were words vsed imme∣diatlie before, and therefore this word comming next to remem∣brance, vpon these considerations was accepted of without pre∣iudice to the meaning of the holie Ghost, for Christ his humanity was a garment, and his aparell a garment, and in them both he truly man 4. Though y^e word be not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which properly is apparell,* 1.150 or a garment: Yet saint Austine and the author vpō saint John vnder Cyrils name, Haimo, Aquinas, & some of our owne writers by habit vnderstand apparell: Which to say of Christ is no vntruth, for hee wore apparell like a man as his vnseamed coat sheweth, and where the word habit signifieth ma¦nie waies. S. Austin aforenamed rendereth it apparrell, as our Communion booke both. By which name wee are to vnderstand that the word is not changed by taking the manhod,* 1.151 no more thē the parts of our body by the raiment which wee put on. And a little after. So far forth as mens words may befitted for ineffa∣ble thinges, least God the taker of mans frailtie bee thought changed, it was chosen that this susception, or taking should be called in greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and in latine habit. Lastlie supposing none of all these answers might bee made, let men presse what they will to their vttermost, this testimonie of theirs fitteth not for that purpose, wherefore it is produced, namelie a peruerting of the meaning of the holy Ghost.

16. The high priest entred the holy place with strong bloud, &c. for o∣ther bloud which is not his own. Heb. 9.25. Read on wednesday before Easter.

At the first view of this quotation halfe an eye might see it was an escape in the print strong put for strange. Wherfore recourse made to the late communion book,* 1.152 and finding it strange blood and not strong as the accusation pretendeth; wee examined the former impressiōs, in the daies of our late renowned soueraign, & in neither greater nor lesse so manie as we light vpon, can wee find any such thing as strong put for strāge. Now that the word signifieth strange though wee might appeale to the greek dictio∣naries for proofe hereof, yet wee will keepe vs within the limits of scripture and take one place in stead of manie. In the seuenth

of the Acts it is said Abraham his féet should be so••ourners in a strange land. Being therefore no error in the print,* 1.153 nor in the signification of the word, this exception here taken may returne backe with a shame inough to the other, who hath inforced it to appeare.

17. When the long suffering of God was looked for, &c. for the long suffering of God waited. 1. Pet. 3.20.

This we read for part of the Epistle on Easter euen; Reasons why we should so continue the reading, and not vary.

• 1. The verbe is put intransitiuely without an accusatiue case,* 1.154
• 2. The word is actiue and passiue, did expect or was expected.
• 3. O∣ther latin copies as that of Constance, and that of Erasmus translate it passiuely as our Communion booke hath it, and we trust they knew the force of so much Gréeke as this verbe.
• 4. They that translate actiuely did expect must make a sup∣ply of some thing else, and tell vs what it did waite or expect or looke for:
• 5. Grant it actiuely translated did waite, or make an abode, what aduantage is herein more thē in the other, or how is the meaning of the holy Ghost furdered in this and peruerted in the other of the Communion booke.

For to this purpose it is alleadged, but to this purpose can prooue nothing.

Because it misapplieth many matters to the countenancing of errors and doubtfull matters.

1. To those children whom Herod caused to be murdred, whom the Collect there calleth Gods witnesses. Reuel. 14.1.

That which Scripture proposeth in common to all Saints, and so intendeth may he vnderstood with some allusion to others and at other times. In triumph for the coronation of our gra∣tious King, that Psalme or the like which concernes Dauid, Salomon his or their times, and God his speciall mercies vpon them, our Church and the Diuines thereof by application draw

homeward to personall vse, sitting their owne thoughts and their auditors to the same day. The like may be thought in de∣fence of our practise for reading the 14. of Reuelation which be∣cause we finde it commeth nearest in respect of some allusion, though it were not the maine scope (perhaps) of the Euangelist, we vse as this day to read it publikely in solemnizing the memo∣rie of those harmelesse innocents. For diuerse points in those fewe verses read at that time sort with those children.

• 1. Vir∣gins for so little ones as those may be called being two yeare olde and vnder, though we deny not more is meant in that name Virgins.
• 2. In their mouth was found no guile.
• 3. They are called first fruits vnto God, and the lamb, because immediatly vpon the daies of our Sauiours birth these poore infants were first put to death.
• 4. Origen, or one in his name among his workes a very auncient writer calleth them the first fruites of the Martyrs.* 1.155

To conclude, if it may not be allowed to read such Chapters in way of some correspondence though not altogether in the exactest manner, this course must be condem∣ned (not in our Church alone but) in others also who in times of famine, pestilence, triumphes, funerals and the like haue not a Scripture expresly for euery occasion, but come as neare as they can. As for example, in that memorable publike thankesgiuing vnto God throughout all our Churches for his mercifull discouery of the odious and execrable treason in∣tended the fift of Nouember,* 1.156 (against the Kings highnesse our dread soueraigne, as also his dearely beloued both his other selfe the Queenes most excellent maiestie, and those louely branches of his royall body, the yoong Prince and the rest of that regall issue, with the Lords of his Maiesties most hono∣rable Councell, and the choisest of our estate Ecclesiasticall, and Politicall) what other Psalmes haue we read by way of application, but the Psalme 35.68.69. for Chapter 1. Sam. 22. and part of Saint Mathew 27. for Epistle Ro∣mames 13.1.2. and Gospell Actes 23? And our trust is that none will be offended, who haue cause to thanke God as deepely as our selues, for so they haue, that by Gods directi∣on we make choice of such Scriptures, as may be thought

fittest for that holy businesse. As for the clause annexed that our Collect calleth those innocents Gods Martyrs. Looke afore in this appendix.

2. The time that Christ, &c. For the time that Christ abode in the graue. 1. Pet. 3.17.

What our hot burning reprehenders would say, we can∣not coniecture. For their sentence is vnperfit as you see. But this we doe the Reader to vnderstand that this Scripture is read for the Epistle on Easter euen. And wherein, or how misapplyed because read as that day we know not, specially being as it is a day of memoriall of the Passion and suffe∣rings of Christ, who in that Chapter is set downe by the Apostle for an example of a holy patience and godly conten∣tation.

3. To Michaell at a created Angell. Reuel. 12.7.

Looke the answere afore in the appendix.

We cannot Subscribe to the Booke of ordination as is required for those reasons. First, because it containeth in it some ma∣nifest vntruths. For it affirmeth that it is euident vnto all men diligently reading holy Scriptures, or auncient Authors, that from the Apostles times, there haue beene these orders of the Ministers in the Church that is Bishops, Priests, and Deacons.

They are set downe all thrée in the newe Testament, and by consent of the ages following they haue beene from time to time distinguished orders of Ministers in the Church as we haue shewed afore, and might farder inlarge by more ample testimonie.

It saith that God did inspire his holy Apostles to choose Saint Ste∣phen to the order of the Deacon set downe in that booke, and that Deacons then to be ordred are called to the like office, and admi∣nistration.

That God did inspire his holy Apostles to choose Saint Ste∣phen;* 1.157 to the order of Deacon set downe in that booke is a truth warranted by Scripture, and afterwards by the Fathers as Saint Cyprian among the rest. Deacons must remember that the Lord hath chosen Apostles (that is) Bishops and Pre∣lates: But the Apostles after the ascention of the Lord ap∣pointed Deacons Ministers of his Bishopricke & Church. And that they are called to the like office, and administration may appeare in this, because as they preached and baptised so like∣wise doe ours. Secondly, As they ministred vpon tables for reliefe of the poore, so herein thus sarre ours are seruiceable to such purposes, namely at times if neede require and other order be not taken to giue notice of such sicke and impotent, as reliefe may be more conueniently prouided for them.

Act. 6.2. The Apostles thought it too great a burden for them to giue attendance to the office of teaching, and to mannage the businesse of distribution to the poore. So that if Stephen and the rest chosen with him, were chosen to such an office, by which they were tied to both, it argueth that they were of better sufficiencie, then the Apostles, or that the Apostles would lay a burden vpon others, which they found to be too heauie for themselues.

In the Act. 6. there is no such word as that the Apostles thought it too great a burden. But this there is, that they thought it not meete or pleasing,* 1.158 or that they tooke it not to their liking for so Act. 12. the word doth signifie. As it is not liking to an Emperor to take particular knowledge of some in∣ferior grieuances among his subiects to redresse them in his own person, though he haue so done, but translateth that care ouer to others, yet that no argument of his insufficiencie, as if he were vnable, but of inconueniencie that he thinks it not meete

at some times. For it is well knowne that he hath done it here∣tofore and since. Right so fareth it in this high function of the Apostles. It was not meete they intend both, but yet they were able; for they had done it before & did it againe after that the Dea∣cons were appointed as appeareth, Act. 11. Where reliefe was carried by the hands of Paul and Barnabas,* 1.159 and not of the Deacons. So as it argueth not that the Deacons were of more sufficiencie then the Apostles. For though the Deacons did preach and minister to the poore, yet their preaching was not comparable to that burden of the Apostolicall calling. And therefore it is plaine that the Apostles did not lay a burden vp∣on others, which themselues found too heauie for themselues. Beside the Deacons were not strictly tied to both offices at once, but as the times sorted they did apply their seuerall in∣deuours.

That Stephen disputed with the Libertines, and made an Apologie for himselfe it doth appeare, but that he preached it doth no way appeare.

It doth not appeare de facto that Saint Stephen did distri∣bute, yet that he did de iure we may and doe graunt: So were it not expressed that de facto he did preach, yet de iure of right he well might, for being ordained with imposition of hands, fur∣nished with gists of knowledge and vtterance, full of the holy Ghost and wisedome, he was no priuate person, nor so inabled but for a greater worke then onely ministring at tables. But the truth is he did preach, vnlesse because a man stands vpon the defence of Gods truth, mightily conuincing his aduersaries by Scripture, therefore it shall be saide he did not preach. Whereas euen in Sermons a man disputeth, by very forcible arguments conuinceth the gainsaier. And Saint Peter Act. 2. his apologie there made call we it an oration,* 1.160 or what else, we cannot deny it was a Sermon. Vpon this sixth of the Asts now questioned, Master Gualter writeth thus.* 1.161 Although nothing be spoken of his publike Sermons, yet notwith∣standing it is euident by the contents of the history that he had these both often, and effectuall, and very serious.

wherefore we may see that the Deacons of the primitiue Church were not all together estranged from the mini∣strie of the worde but although they were chiefly occupi∣ed about the dispensation of the churches goods, neuer∣thelesse they imployed their labour so farre as they might in the other ministeries of the Church, that by this meanes ac∣cording to the sentence of Saint Paul, they might get vnto them∣selues a good degree 1. Tim. 3.

As for that of Philips preaching and baptising at Samaria it was not the Deacon but the Apostle there named.

It was Philip the Deacon that did preach and baptise and those may be two arguments to proue so much: First, Philip the Apostle was among the Apostles at Ierusalem who were not dispersed;* 1.162 but this Philip was among the disper∣sed, and therefor not Philip the Apostle. Secondly, this Philip could not giue the holy Ghost, and therefore Iohn and Peter are sent to the Samaritans. Hereupon Aretius concludeth it was Philip the Deacon.* 1.163 Master Gualter wri∣teth thus, It was that Philip, not he that was the Apostle but he before, that was reckoned vp among the Dea∣cons, &c. For although it was the Deacons part to beare the care of the common goods of the Church and of the poore notwithstanding it was withall permitted vnto them to vndertake the preaching of the Gospell, if at any time necessitie so required. And perhaps there was not so great vse of Deacons at Ierusalem, when the Church was dis∣persed with the tempest of persecution, and therefore they, which dispensed the publike goods of the Church gaue themselues wholie to the Ministrie of the word.* 1.164 The Centuries witnesse asmuch, that they taught the Church purely and sincerely, interpreted holy Scriptures, deuided the word aright. For these were the works common to the Apostles and Prophets, Euangelists, Pastors, teachers, Presbiters, and

Deacons. And the Apostle

• 1. Tim. 3.9. requireth so much where it is their duetie to haue the mysterie of faith in a good conscience.
• 2. In that verse 13. it is the meanes to a farder degrée.
• 3. And getteth them great libertie in the faith.

All which are not so necessarie, if the Deacons office be onely to carry the bagge and to distribute. For thereunto so much lear∣ning is not required, but faithfulnesse that he rob not the poore, but giue as there shall be occasion.

Though they did preach, it proues not that they did it by ordinarie office.

Whether by ordinarie office, or not ordinarie: doe men grant that the Deacons did preach they graunt the point in question, and what of a long time they haue heretofore denied. Ordina∣rie it was to waite at the Tables while the goods of the faithfull were sold, and all held in common, but that cause ceasing, and the Christians euery one retaining the proprietie of their goods, lands, and houses, and the ciuill Magistrate prouiding other and more conuenient reliefe, we must not thinke that these men called to the offices, of Deaconship were vtterly disabled, as if there were not any vse for them in the Church.* 1.165 The Dea∣cons office was (say the Centuries) to minister at tables. Act. 6. as if during that time and that occasion, but not else. So that, as long, as they had to minister vnto the poore, they did forbeare that other part of their office, but when that cea∣sed, then did they intend this other of preaching, and so still found themselues imployed. And therefore it may be con∣cluded for a good argument, that Deacons did not onely minister vpon tables in the times of the Apostles, because there were Deacons at Philippus, at Ephesus, epist. to Timothie,* 1.166 & in Crete as it appeareth by the Epistle to Titus. In all which places the Christians did not liue in common as they did at Ie∣rusalem, that they should néed any ministration after this sort. Beside see we into the practise of the Church immediately af∣ter those times whereof Scripture speaketh: Ignatius who was in the daies of the Apostles, and might know their

mind (whose Epistles are much cite•• by Eusebius, A thanasius, Ierom,* 1.167 and Theodoret) writing to Heron the Deacon be∣side his care of widdowes, orphans, and poore, commands him to attend reading, that he may not onely vnderstand it him∣selfe but also expound it to others as the champion of God. And in another place. Those which are in Tarsus doe not thou neglect, but visite them dayly confirming them in the Go∣spell; Againe, Doe thou nothing without the Bishops: For they are Priests, but thou art the Minister of the priests. They baptize, doe the sacred and holy things, ordaine, lay on hands, but thou dost minister vnto them, as at Ierusa∣lem Saint Stephen did to Iames and to the Presbyters. Thus farre Ignatius. Within a hundred yéeres after Christ, Iustin Martyr witnesseth that Deacons in his time did deliuer the bread and wine to the people. Tertullian some 200. yeares after. The chiefe or highest Priest which is the Bishop hath the right to baptize, next the Presbiters and Deacons, yet not without the Bishops authority for honor of the church. Cyprian who suffered some 259. yeares after Christ, writeth that the people did make confession of their fault before the Deacon. And in his fift Sermon concerning such as fell in time of persecution, it appeareth that the Deacon did offer the Cup to such, as came to communicate. Which the councell of Nice also witnesseth. If the Bishop or presbiter be not present, then let the Deacons bring forth the bread and eate, &c. Some 600 yeares after Christ, Greg. the great findeth fault in his tune with some who were Deacons that they being appointed in their Deaconship did intend the tuning of their voice, where it was meete they should in∣tend the office of preaching and the care of distributing the Almes. Thus we may see by the practise of the Churches in seuerall ages that Deacons did teach and preach, yea also that in the absence of the Bishops they did some other dueties before mentioned. All witnesses according in this, that they did more then barely attend vpon tables as practised in preaching

the w••ide &c; that then afterward being well and thoroughli•• tramed therein, and hauing giuen good pr••ofe might come for∣ward to the degree of a pres••••iter and minister, as Bullinger, Gualter, and Heming. vpon 1. Tim. 3. ingenuously do confesse. In the discipline of Fraunce wee finde, till of late yeares, their Deacons were allowed to catechise publikely in their reformed congregations.* 1.168 Maister Beza doth acknowledge in times past ex perpetuo ecclesiae vsu Deascons by a cōtinual or perpetual vse of the Church did in times past preach and pray, vnder which duties hee comprehends the administration of the sacra∣ment and the blessings of the mariages, although oftentimes in these thing es they supplyed the parts of the pastor. Maister Do∣ewr Fulke in the answer to the Rhemis••s testament dremeth not but that the Deacons ministrie was vsed to other purpo∣ses as teaching, baptizing, and assisting the Apostles and other principall pastors in their spirituall charge and mi∣nistrie. Anon after It is certaine by Iustinus that Deacons were vsed for the distribution of the Lords supper. And to close this point Whereas our eye is strangely affected with that which other Churches doe rather then our owne, compare what is done by others contrarilie minded, and our practise for Deacons, then will it easily appeare which of vs commeth near∣est the first and primitiue times of the Apostles and Apostolicall men: ours teach, preach, and baptise so may not theirs, ours may remember the minister of releefe for the poore, and doe those other duties, theirs onely collect for the poore,* 1.169 ours is part∣lie spirituall, theirs intirely a corporall office, ours are trained vp in learning applying themselues to the studie of diuinitie, and are commonly schollers, Bachilers, and maisters of art, able to dispute, and handle an argument schollerlike, theirs are lay∣men, handicraftsmen tradesmen: the calling with vs is an en∣trance to the other degree of the presbiters, theirs is merely oe∣conomicall or ciuill, and the persons vnlettred: Our Deacons take the cup of the Bishop and the minister but giue it them not, theirs reach the cuppe to the minister which is flat against Can 14. of the Nicen councell. Lastly theirs is annuall and yearely and so in end they become lay men againe, which is like the complaint Optatus makes of the Donatists. Yee haue

found Deacons, presbiters, and Bishoppes, yee haue made them Laymen.* 1.170 And therefore of the two, theirs or ours, good cause is ministred to approue rather then reproue those wordes that our Deacons are called to the like office and admini∣stration vnlesse because of some changeable circumstance wee may not so write. And if so then must they bee but 7. for number: secondly they must be men immediately illumined by the holy spi∣rit and no lesse measure then fulnesse of wisdome and the holy Ghost may be required of them:

• 3. the election of them must be by the whole multitude.
• 4. to make a correspontence through∣out they must bee chosen after mens goods are sold, and that the proprietie of them is lost that the Deacons may take the charge.

All which whole practise neither they, nor wee follw∣ing neither haue wee nor they Deacons after the example of the Apostles. Otherwise if they hold these and some other pointes changeable as in deede they are, it will appeare that our Dea∣cons are likeliest to the times of the Apostles and Apostolicall men as hath beene shewed. But let vs proceede.

2. Because the Booke of ordination containeth some thing that is against the order that God hathor∣dained in his Church. For.

1. It seemeth to make the Lordes supper greater then baptisme, and confirmation greater then either, by permitting baptisme vnto the Deacons, the Lords supper vnto the Priests, and confirmation to the Bishop onely.

It seemeth, and onely so seemeth. For rather the contra∣rie may bee hereupon inferred, namely that the dignitie of the sa∣crament depends not on the dignitie of the person: For a Dea∣con may baptise though inferior to the other. And with asmuch probabilitie it may bee argued a linnen coife is better then a veluet night••cap, because a seruient at law weareth the one, and euery ordinarie cittizen (almost) weareth the other. Or thus in the Presbiteries, the minister distributeth the bread, the elders deliuer the cup, ergo they make one part of the sacrament grea∣ter then another. But of this read afore.

2. Is preferreth priuate prayer before publike prayer and action.

It is false: This reproofe is sufficient, where the accusation is brought without proofe.

It permits the Bishoppe to order Deacons alon••, requiring no other to ioyne with him in laying on of handes, which is not permitted in the ordring of the Priests.

The difference of their office alloweth a difference in the man∣ner of ordination, and therefore the Bishop is alone in the first, in the other hee may take other ministers or Priests vnto him; There is no prescript commandement in scripture to the con∣trarie, and therefore no such aduantage is giuen this accusation as some doe imagin.

3. Because in it some places of holie scripture are misapplied to the countenancing of errors, for.

1. Act. 6.17. is misapplyed to warrant ordination for our Deacons.

Wee answer first there are not so many verses in that cap. but 17. is put for 7. Againe, where they say that chap. in that part beginning at that verse is misapplyed, wee haue their nega∣tiue without proofe. More in that point wee see not as yet to answer.

2. The Bishoppe is appointed in ordring of anie Priests or Bishoppes to vse the verie wordes Receiue the holie Ghost, which Christ our sauiour vsed at the sending ferth of his Apostles.

They are thought the firtest words ••i the ordination of mini∣sters, because of the spiritual calling & office whereunto they are disigned by the Bishop, after whose words then vsed with im∣position of handes as Saint Ierom witnesseth,* 1.171 the ordination

is complet and finished not that the Bishoppe giueth the holy Ghost or conferreth grace for (as Saint Ambrose writeth) so is it the iudgement of our Church,* 1.172 man layeth on his handes, but God giueth grace. But for a more ample and full answer in this point looke before. cap. 22.

Wee cannot subscribe vnto the booke of homilies for these reasons; Be∣cause it containeth sundrie erronius and doubtfull matters.

1. The Apocrypha are ordinarilie in it called holie scriptures. And the place of Tobie the 4. containing dangerous doctrine being al∣ledged it is said That the holie Ghost teacheth in scripture.

This exception standeth vpon two branches. The first is handled in this appendix already before,* 1.173 and in the first part cap. 10. Pag 97. The Apocryphall are called holie scripture ac∣cording to the common opinion and the receiued speech, not, but that our Church puts a manifest difference by nameing it Apocryphall. And with as great shew of argument a man might except where the Apostle calleth the power of sinne or rather sinne it selfe by name of a body Romans 6.6. taking the phrase from the opinion of the rude and simple, who imagin what soeuer hath a being that the same is a bodie or bodily sub∣stance: The second branch here calleth a sentence in the 4. of To∣bie a doctrine which the holy Ghost teacheth in scripture. Which manner of phrase the booke borroweth out of Saint Cy∣prian. For he alledging the same quotation graceth it with this attendance: The holy Ghost speaketh in scripture. Which phrase and sentence Maister Iunius in his answer to Bellarus cap. 11. is farre from deeming to be dangerous, that hee doth not once so much as dislike, much lesse tax it, howeuer now it please some to traduce it. As for the interpretation of the sen∣tence, looke before part. 1 cap. 12. Pag 100. 103.

2. It is said that though manslaughter was committed before, yet was not the world destroied for that, but for whoredome, all the world (a few onelie excepted) was ouerflowne with water and perished.

These wordes are (in the homilie against adulterie the third part of the sermon) deliuered by way of a parenthesis shewing that the displeasure of the Lord, though kindled before, because of murder &c. yet did not smoke out, nor breake forth, till the iniquitie was brim-ful, then the viols of the Lord his heauy wrath were powered downe. For the scope there is of that homilie: in amplifying the hainousnes of adulterie, and the heauinesse of the punishment, intending thereby that a latter sinne added to a former brings on iudgement, though God doe not, as he might punish, alway with the soonest. So as these wordes (the world was not destroyed for manslaughter but for whoredome) imply (not for manslaughter onely, as the alone and sole cause of that vniuersall deludge vpon the earth)

3. It exhorteth (homilie 2. of fast) after Ahabs example to turne vnfainedly to God.

Had the homilie intended what the instance affirmeth, they who penned it, did looke to the mercie of God which followed vpon Ahabs external humiliatiō and thereby intended to shame vs if wee would not turne vnto God,* 1.174 and to incourage vs if wee did, because Ahab found faueur at the Lords hand as appeareth in the historie, and as Tertullian noteth it I see that Ahab the King Iezabels husband guilty of idolatrie & the blood of Naboth, by the name of repentance obteined pardon. But the homilie though it propose this example, and their is great vse to be made of it, yet concludeth with the Niniuits and after their example, (for so it speaketh) not his example, exhorteth the people to turne vufainedly vnto God.

4. In it the fact of Ambrose in excommunicating the Emperour is iustified.

[This historie is in the title of the right vse of the Church, where it is no farder iustified then all our writers to against the common aduersarie. Looke the Bishoppe of winchester his

most learned answer to the Iesuits apologie &c. Iunins against Bellarmin,* 1.175 Danęus cap. 7. Lubbert. Doctor Sutcliff and sun∣drie others who all commend the good Bishoppe that hee did not suddainely admit the Emperor to the Lords table after so great an outrage was committed. Erasmus commends them both say∣ing if there were more such Bishoppes of sincerity and courage, there would be more Emperors and Kinges such as. Theodo∣sius. Looke the historie more at large in Theodoret his fift booke chap. 17. and Sozomen Lib. 7. cap. 24.

5. In is Iudith is said to haue a dispensation from God to vse vanitie of apparrell to ouercome the vaine eies of Gods enimies.

In the homilie against excesse in apparel. These are the words By what meanes was Holofernes deceiued, but by the glit∣tering shew of apperell which that holie woman did put on hir, not as delighting in them, but shee ware it of pure ne∣cessity by Gods dispensation vsing this vanity to ouercome &c. Apparrell simplie of it selfe is not euill vnlesse the manner of it,* 1.176 or the ende of it bee euill. For if naturall beautie bee no fault, how much lesse when it is graced with commendable at∣tire fitting the person and hir estate. Iudith, (saith Ambrose) trimd her selfe to please an adulterer, yet hir selfe no adul∣teresse, because shee did it for religion and not for lust. Yet vanitie of apparrell it is called for that shee vsually wore no such, nor took delight therein. That shee now vsed it to ouercome Gods eni∣nne was no more vnlawfull in her then in Iehu, who with a sleight tooke all Baals Priests and put them to the sword, of which fact Conradus Pellican witnesseth thus much by a dis∣pensation from God with a zealous craft they are all slaine. In the first of Samuel. Dauid before Achish dribbles vpon his beard scrabbled vpon y^e wal, disfigureth himselfe as herein cōtrari∣wise Iudith. did grace hir selfe. Which fact of his P. Martyr though he make it no example to imitate, but peculiar to him so he ra∣ther defends it then otherwise. And Pellican vpon the same place By a diuine instinct hee attempted a way for to escape. Po∣meranus

writeth thus. The Saints when there is neede fall in to these counsels they seeke them not, nor hold them to be followed. Nor must we make lawes hereupon.* 1.177 This be∣fell Dauid, some other way it shal befal thee by Gods ap∣pointment, if hee see it good. &c. In the 4. of the Iudges the historie of Iahel what she did to Sisera compared with the circum stances of Iudith what shee did to Holofernes; will satisfie the ex∣ception here taken. For whereas all such controuersies do not a little depend vpon the circumstance of persons considering that shee was a holie, vertuous woman, deuout in praier strengh∣thened by the hand of the Lord to preserue his truth and people, we haue no reason to the contrarie but we may safely iudge that God himselfe did direct hir heart to this politick stratagem: And if we make no doubt, but she might take Holofernes head from his shoulders he being the enimie of God as he was,* 1.178 and she ina∣bled by his spirit thereunto, neither need we suspect these wordes that by Gods dispensation she put on such apparrel as was to y^e oppressors wantē eie, like the wedge of gold to Achans couetous eye. For any default els herein, or in any other circumstance it might be, as some things that are good bee ill don, so againe (saith Optatus) some thinges that are ill may be well done. But well or ill lawfull or vnlawful, in generall or particular: this we may resolutely determin, if any man shall hold it vnlawful and that in hir at that time, yet no fault to say that God who was rich in mer¦cie to grace and adorne hir with so many gifts of his holie spirit did gratiously dispence with some point of circumstance: which is no common rule to bee practised by anie at all aduentures. Thus much and no more is intended by the words in the homily.

6. It affirmeth that pluralitie of wiues was by especial prerogatiue suffred to the fathers of the old testament, that they might haue manie children, because euerie of them hoped and begged often∣times of God in heir prayers that the blessed seede might come and bee borne of his stoke and kindred.

A special prerogatiue &c. that is howsoeuer then done, yet noe warrant for our times (though some haue so thought)

to doe the like, and to this purpose the homilie addeth which thinges wee see plainely to bee forbidden, vs by the law of God, and are now repugnant to all publike honestie. These and such like in Gods booke (good people) are not written that wee should, or may doe the like following their exam∣ples, or that wee ought to thinke that God did allow eue∣ry of these thinges in those men. In all which coherence of this argument not a worde that deserueth other censures then all the religious learned of former times haue thought iustifiable whose iudgement in this question wee referre the reader to, at large before cap. 24. Pag. 73.74 &c.

7. It there affirmeth that Euery concubin is a lawfull wife.

Those wordes are in that booke (as in this place) deliuered by way of obiection from such, as are offended at some places of scripture. And thus farre it may bee graunted for a true speech as it meaneth not now shee is or was in the first institution of mariage, but a lawfull wife in that construction which the scrip∣ture maketh of that age when diuerse holie men had more then one wife at a time. So as this worde (is) must bee vnderstood not for this present age as if now, but is spoken historicallie what sometimes it once was by a figure that puts a present tence for the time past. A very vsuall thing in a matter of relation, speci∣allie being in forme of an obiection as this here mentioned, and the answere in that Homilie doth at large expresse.

8. It affirmeth that Aconcubin is an honest name.

True after the phrase of scripture, for so it is added withall, in relation to those times whereof mention is there made. For it vnderstandeth by that name such a one as was coupled to a man without scrip or scroul,* 1.179 that is to say without contract or bridall, yet a verie wife in scripture, as it is mantsest of Cetura who is

called a wife, Gen 25.1. and 1. Chron. 1.32. a Concubine not implying hereby that shamefull name of harlot, strumpet, &c. which are names of dishonestie and disgrace, but noting onely a difference in right of possession or inheritance. Otherwise in the case of legitimation no difference at all. After all these orderly, disorderly, howsoeuer handled as we may sée a few Psalmes and Collects more following are put to by others, as if men would neuer make an end of wrangling.

Psal. 28.8. He is the wholesome defence of his annointed, &c. For he is the strength of the deliuerances of his annointed.

The lesser Bibles follow the Hebrew phrase: our Commu∣nion booke respects our owne language, and whether of them we take vnto, the sense is all one. For what is the strength of the deliuerances, but as our English hath a wholesome de∣fence, yea the strength of saluations which Tremellius calleth salutare robur a wholesome strength. But these points are not so fit for a vulgar vnderstanding, neither doe they concerne eue∣ry meane capacitie. Sufficient it is for the people, if they rightly apprehend the true sense which either transtation sufficiently de∣liuereth.

Psal. 37.38. As for the transgressors they shall perish together, and the end of the vngodly is, they shall be rooted out at the last, &c. For transgressors shall be destroyed, and the end of the wicked shall be cut off.

His spéech that said He could not away with men too di∣ligent may well be vsed at this time.* 1.180 For it séemeth some haue too much laisure, that can bestow paines thus idlie in reproouing where is no iust cause at all. For if one translation be true, how is not the other?* 1.181 We intreate thée good Reader marke them both well, and then speake thy minde.

Psal. 68.16. Why hoppe yee so yee high lids, &c. For why cast yee your seluss downe.

It is hard to iudge of the proprietie of this word here vsed,* 1.182 because it is onely in this place, and no where else. The Gréeke hath what thinke yee? Saint Ierom takes the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to contend. R. Moses & Salomon Hadarian, to lyē in waite. Others coniecture otherwise but our translators doe herein as Mollerus writeth he did. In an obscure point I follow the common sentence of the learneder interpre∣ters, who render it by the word to Leap, Skip, or hop. But busie must haue a hand, or else they will neuer let a thing alone when it is well. The Prophet vnder the name of Basan &c. implieth the brauerie of the wicked, as if he would say. Why are yee proud, or why lift yee vp your selues so high? All your trim ornaments, and glorie, when they are at the best are nothing to Sion which is Gods hill.

Ibid. Vers. 27. Giue thanks O Israell vnto God the Lord in the congregations from the ground of the hart, &c. For praise yee God in the assemblies and the Lord; yee that are of the fountaine of Israell.

In deede the lesser Bibles haue it thus: wherein as they follow some learned men, so the Communion booke hath di∣uerse, whom it followeth.* 1.183 There are (saith Master Caluin) that expound this of the heart, because we know that fained thanks, which sound onely in (or) from the lips are accursed. Of which doctrine he maketh this profitable vse, namely, that our thanksgiuing must be from the hart, hartie and vnfained, else they are an abhomination to the Lord. 2. The word it selfe signifying a Well or deepe ground (which we vse to dig vp) may haue reference to the heart which is a fountaine or deepe Well whence good or euill springeth: here in this place good because thanksgiuing from the ground of the hart. If

any shall say the word heart is more then is in the originall, so is the supply which the lesser Bibles make, when they adde (yee that are.) For in the originall these words are not. But vsuall it is, neither can we otherwise choose in translating, but make supply for better explication of that, which else we could not make tolerable English: And the construction in this place so made ministreth not any doctrine, but what is holsome and good in the iudgement of godly well aduised.

Psal. 75.3. When I receaue the congregation I shall iudge accor∣ding vnto right, &c. For when I shall take a conuenient time.

Whether of these interpretations we follow no danger at all.* 1.184 The word beareth both significations namely a congre∣gation and a conuenient time. When I receiue the congre∣gation (that is) when the people of Israell shall ioyne them∣selues vnto me and follow my directions. For though he were annointed of Samuel yet he stayed in Hebron seuen yeares till all the Tribes did resort and ioyne themselues vnto him. And therefore the word bearing it, the sense also agreeable, what meane our brethren to be offended thereat? But an euill minde hath an euill meaning.

Psalme 76.5. The proud are robbed, they haue slept, and all the men whose handes were mighty haue found nothing &c. for The stout harted are spoiled, they haue slepte their sleepe, and all the men of strength haue not found their handes

Both these driue to one end,* 1.185 implying the enimies were no more fit to battle, then if-their handes had beene lame or cut off. The Psalter in the Communion booke taketh helpe from the Gréeke which is not amisse sometimes, for the Apostles haue so done otherwhiles, citing thence as they finde the translation rather then the originall it selfe.

Psal. 93.1. The Lord is King, and hath put on glorious apparell, the Lord hath put on his apparell, and girded himselfe with strength, &c. For the Lord raigneth, and is clothed with Ma∣iestie. The Lord is clothed and girded with power.

No difference but onely in the words and number of sylla∣bles. The Communion booke saith, The Lord is King. The Heb. saith. the Lord raigneth. Are not both these twins of one signification? The Communion booke saith, He hath put on glorious apparell. The Hebrew. He is clothed with maiestie? What odds?* 1.186 Are they not both to one and the same purpose? Surely we may maruell, as Saint Austin said of the Donatists that men haue blood in their body and blush not. In both translations (as the true meaning of the place is) the Prophet bringeth in God as clothed with roiall and glorious apparell. And therefore exception being taken here without any shew at all no farder answere néedeth at this time.

Psal. 119.21. Thou hast reb••ked the proud, &c. For thou hast de∣stroied the proud.

The word in many places of Scripture signifieth both, and though happily as Master Caluin thinks the word destroy be a fitter word yet in effect & substance the matter (he saith) is not great.* 1.187 It is little materiall whether we take. And yet so little materiall, as it is very materiall we hold it that men obserue with vs whether Danaeus his words of Bellarmin vp∣on like occasion proue not true. What is this but to make hue and cry after euery trifle.

Psal. 119.122. Make thy seruant to delight in that which is good, &c. For answere for thy seruant.

This branch interpreters expound diuersly.* 1.188 The Gréeke is, Accept of thy seruant: Others as our lesser Bibles haue Answer for, &c. Iustinianus tenders it. Let it be sweete vnto thy ser∣uant.

Musculus, Delight or make thy seruant to delight:* 1.189 Pagnin. Make thy seruant to delight. The reason here of may be as Mollerus giueth because they read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Chaldee as Munster interpreteth Make that, which is good become sweete, which is the same in sense, with this place make thy seruant to delight. And in diuerse other places the word yeeldeth the like signification: needelesse therefore we may well reckon their paines that will prooue this translation contrarie to truth.

In a praier before Baptisme it is said. That by Baptisme of his wel∣beloued Sonne, He did sanctifie the flood Iordan and all other waters to the mysticall washing away of sinne. This is to be re∣prooued because not found in the word of God.

Not expresly found in so many syllables, yet the same in effect, namely, that God in submitting his Sonne to be Bap∣tized in Iordan by Iohn Baptist hath manifestly made knowne that the Element of water, whether in Iordan, or in any other fountaine, or riuer may at the appointment of a lawfull Mi∣nister be set apart from his common vse to be a visible signe or Sacrament of Baptisme to represent and seale vp the inward, spirituall, and misticall washing away of sinnes by the blood of Christ. So any riuer or water is sanctified, &c. As the Eunuch said to Philip. See here is water what doth let me to be baptized?* 1.190 Hereunto the Fathers agree in their seuerall writings. Ter∣tullian The flesh of Christ gaue cleannesse to the waters. Againe, the nature of the waters was sanctified by the ho∣ly one. Anone after more plainly. No difference now whether one be baptized in the Sea, or in a poole, in a riuer or in a fountaine, in a lake, or in a brooke, nor it skilleth not, twixt those whom Iohn baptized in Iordan and those whom Peter baptized in Tybris. Hilarie vpon Saint Mathew: Christ had no neede to be baptized, but by him in the wa∣ters of our baptisme was the purgation to be sanctified. 〈8 pages missing〉〈8 pages missing〉

drous works of God, which is the case of euery good Christian both to doe and craue of the Lord that they may doe with all thankfulnesse. Thus whither way soeuer wee take it, and one of these it must needs be this praier cannot be thought scandalous.

On the 19. Sunday after Trinitie the Epistle Ephesians 4. 19. Because of the blindnesse of their hearts, which being past repentance &c. for being past feeling.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the word is. Where (feeling) is the same that re∣pentance is, and both translations standing, the one in the lesser Bibles, the other in the communion book may minister a helping hand each to other. For no doubt a man that hath done forrowing, or gréeuing for his sin committed,* 1.191 that man hath done repenting. The Apostle saieth not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 men without feeling, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (or as some copies had, which the vulgar latin and y^e Syriack follow) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, out of hope, for euer repenting and sorrowing truly for their sinnes because of the hardnesse of heart, which is impenitencie or as Saint Paul hath a heart that cannot repent, where he coupleth hardnesse of heart withall, as if past repentance, then past feeling, and if past feeling then pastre∣pentance. And Musculus vpon this 4. to the Ephes. It is one thing to sinne with feeling and griefe of conscience, another thing to sinne without remorse and griefe or feeling, where is a feeling, and sorrow for sin there is some place for repentance, but where the conscience is become stupid, dull and blockish, that albeit sinne bee committed, there is no compunction nor pricking in the heart, there it can hardly bee euer hoped that repentance will finde place in such a sinner. This there∣fore past repentance here signifieth not, as if sometimes such a sinner did euer truely and vnfeinedlie before repent, more thou that hee had anie true feeling, and sorrowe of heart for sinne, but this it implyeth, that such a one yeeldeth small hope of euer comming to a true feeling, and repentance of his life past because his heart is hardned, and cannot repent, or as the Apostle in another place termeth it, hee hath a cauterized and seared conscience.

On the 25. sunday after Trinitie stir vp wee beseech the O Lord the will of thy faithfull people, that they plenteously bringing forth the fruites of good works may of thee be plenteouslie rewarded through lesus Christ our Lord. Here a rewarde is asked in recompence of good workes.

A reward is promised and therefore may be craued not of me∣rit but of mercy.* 1.192 For hee that hath mercy vpon the poore lendeth vnto the Lord, and the Lord will recompence him that which he hath giuen Prouerbes 19, Accordingly hereunto is that 2. Corinth. 9. hee that soweth sparingly, shall reape sparingly, and hee that soweth liberallie shall reape liberally. It is euery mans case Sar∣cerius noteth in Marlorat that whosoeuer soweth seede, he doth it in this hope to receiue more then hee commendeth vnto the fur¦rowes. Anon after. This haruest must bee expounded of the spirituall rewarde of eternall life as well as of earthly blessings. For God doth not onely in heauen rewarde the liberalitie of the faithfull but also in this worlde. For godlinesse hath the promises of this life and of the life to come. So as being the Lord his will that they which sow plentifullie should reape plenteously, wee may well pray, that the Lord will make good this gratious promise. And therefore no matter of iust dislike. God who wanteth nothing of ours (saieth Ireneus) takes vpon him our good working and al to make good vnto vs the retribution of his owne workes. And God (saieth Austin) hath made himselfe a debter, not in taking but in promising: Say not to God. Giue what thou hast receiued, but returne what thou hast promised.

Farder wee are not to wade at this present. All wee find wee haue set downe truely, as the copies were sent vnto vs. Now in lieu of their methodicall exceptions to be seene before, wée pre¦sent vnto thee (good Reader) a briefe drawne out of their commu∣nion booke, which they would obtrude vpon our Church, and in their owne teemes propose it after their example.

Wee cannot subscribe vnto their booke of Common prayer, not onely he∣cause it is not authorized, nor hath giuen vs anie good proofe, what acceptance it may deserue, but (were it in place authorized) e∣uen for these causes wee cannot subscribe viz. because there are in it mauie thinges doubtfull, disgraceful, vntruths, misappli∣ing, leauing out, putting in &c. Of all which onelie a tast for wee desire to bee short.

Doubtfull.

First their interpretation they make of Christs descending in∣to hel, namely to be his suffrings in his bodie hel torments vpon the crosse. This wee doubt whither be the proper and true mea∣ning of the words in the Creed.

2. Obedience to the Magistrate. For in the same confession they say, we must render to y^t ciuil Magistrate, honor & obedience in all thinges which are agreable to the word of god, Soe as if any be disposed to wrangle and say, This or that I am required to do, is not agreable to the word of God, there shall followe no obedience. Whereas learned, godly, wise Diuines, would stile it thus (In all things not repugnant to the word of God) Be∣sides they would adde this wholsome instruction, in such things as are repugnant, the magistrate must be so honoured and obeied, as that wée submit our selues in all dutifulnesse to the penaltie inioyned.

3 These platformers imagin their owne deuises to bee the onely ordinance of Christ, and all other formes of gouernment of the Church to be the wisdoine of man, couertly seeme to exclude all els (that are otherwise affected) from the kingdome of heauen, where they say in the end of their confession. Then wee, which haue forsaken all mens wisdome to cleaue vnto Christ, shall heare that ioyfull saying Come yee blessed of my father &c.

4 These men doe mislike in vs to say Haue mercy on all men, yet in their prayer for the whole estate they pray not onely for the faithfull alreadie, but also for such as haue beene helde captiue in darknesse and ignorance. Nowe faithfull and not faith∣ful are contradictorie, & conse quently we doubt whither they haue such cause to reprehend our praiers, as they see me to pretend.

5. In their order of Baptisme they haue these words. The Sacraments are not or dained of God to be vsed, but in places of the publike congregation & necessarily annexed to the preaching of the word as seales of the same. Where occasion of doubt is giuen vs, that they meane no preaching is effectuall, where Sacraments are not so administred, and in effect argue. No Baptisme nor Supper without a Sermon.

6. In their administration of the Lord his supper they say: Our Lord requireth none other worthinesse on our part, but that vnfainedly we acknowledge our wickednesse, and imperfection. If this were in our Communion booke, we doubt, we should be thought to exclude faith, charitie, purpose of amendment of life, and wholesome instruction concerning that holy mysterie and Sacrament.

2. Disgracefull to the Kings Maiestie, In his title, and in his Authoritie.

In his title. No part of the stile mentioned, but Quéene Eli∣zabeth in their Communion booke. And no other ceremonie, nor order being to be vsed (as they craue in their bill exhibited) in∣forceth that no man must vse any other forme at all in his prayer,* 1.193 but onely the bare name of King Iames without mentioning all the other parts of his iust title accordingly as in our Uni∣uersities is required, and in other godly faithfull prayers is duely administred.

In his Authoritie. For speaking in that booke of the ciuill Magistrate, they attribute not any direction or gouernment for Ecclesiasticall either orders or persons, but onely reformation at the first planing. 2. In their Rubrick before Baptism, Autho∣ritie is giuen the Minister by consent of the Presbyterie to ap∣point a publike méeting,* 1.194 which we call a holy day, & which hath béene a prerogatiue which Kings and Emper ors alway had.

3. Vntruths.

As when they call it publishing the contract. For asking the hanes is too olde, and may. (perhaps) be accused of superstition,

yea what if the parties be not contracted, nor minde to be, till so∣lemnization, as it often falleth out by consent of both parties, shall the Minister neuerthelesse peremptorily affirme that they haue contracted matrimonie. Againe, in distribution of the bread they say of the people, who shall distribute, and de∣uide it among themselues, that all may communicate. This ceremonie it séemeth they vrge of necessitie. For they say (who shall) yet no such thing to be gathered out of Scripture, but the contrarie when it is said; He brake it and gaue it, not that they did breake and giue it one vnto another. As also appeareth by the Rituall of the Jewes, their Calmud, and their very custome at this day. For the Maister of the family in the feast of sweete bread (which is celebrated after the Paschall Lamb is eaten) doth take a péece of sweete bread and giuing thanks (per con∣cepta verba) there set downe, doth dip it in the sauce prouided to eate the sower herbs,* 1.195 which he doth eate and then breake so many péeces as there be persons sitting there, and giueth to euery one a piece to be eaten saying. This is the bread of tribulation which our Fathers did eate in Egypt, &c. Many other such points we might note, which if they were in our Communion booke should beare reproofe. But goe we on a little farder.

Misapplying Scripture as that in the Commaundement. Six daies shalt thou labour. Therefore no holy day to come toge∣ther in publike but only on the Sabboth. And yet herein seemeth a contradiction,* 1.196 because with consent of the presbitery (as may be seene afore) y^t Minister may appoint a publike solemn meeting. &c.

Misinterpreting. For they translate that in Genes. It is not good for man to be alone, thus, It is not good for man to liue alone, implying it sinne to liue vnmaried. This license they take for translating, not induring any the smallest libertie vnto others to doe the like.

As where hauing spoken onely of the persons, the Father, and the Sonne they conclude.* 1.197 To whom be all praise. In our Communion booke such words would haue borne exception for leauing out the holy Ghost.

As in the Action of the Lords Supper. Take eate, This bread is the body of Christ.* 1.198 Had it beene in our Communion booke

we should haue beene challenged for adding these words. (This bread) more then is in the Euangelists, or in the Apostle Saint Paul. In all which alleadged (beside many else we might adde hereunto) as men vse to beat a cur-dogge in presence of a Lyon that the beast for all his greatnesse of stomacke, may the rather be tamed, so haue we thought good at this time in mentioning these doubts, disgraces, contradictions, misapplications, &c. to bring downe their curst hart, who wilfully misconstrue, what they otherwise know was, and is the right godly mea∣ning of our Church, that they who are so ready to finde fault, may themselues see their owne writings are not free from their owne intended exceptions. And not to multiply farder in∣stances for that would be infinite. Generally in all their booke this may be worth our obseruation, that albeit themselues can∣not deny, but many points are singularly set downe in our leiturgie, yet their spite is such vnto it, and themselues so wed∣ded vnto innouation and selfe loue, that (excepting the exhorta∣tion before the Communion they haue not transserd any thing from thence into their booke.

Conclusion.

By this time we hope it sufficiently appeareth what defence our Church maketh, notwithstanding oppositions intended against it. How farre forth it preualleth we know not, but that graue religious aduertisement which Saint Ierom giueth shall be our conclusion for this present.* 1.199 We pray thee good Reader (as thou art vpon a closing point) vnderstand what our de∣fence is & remember the tribunal of the Lord, how we must all come before the iudgement seate of God. Doe not thou fauour one or other more then truth, but truth more then all. For what will it aduantage a man to winne the whole world, & loose his owne seule, or what can he giue to redeeme it. Preiudice not thy vnderstanding, determine this. For this is the substance of all, If all things here obiected be contrary to the word of God, as some make shew for, in steede of our yea, write nay, and for our nay write yea: Then indge whether such a course

be not the ouerthrow of thy faith, a peruerting of thy ••••••ge∣ment, and the hazard of thy soules saluation. God forbid it should so be, and we pray the Lord & thy selfe that thou apply thy hart to wisedome, least thou be deceiued. And deceiued thou art, if thou so thinke or write. But let thy censure be, as God shall di∣rect thy hart: in iudgement feare it is, if thou continue obstinate, in mercie know it is, if thou incline to this counsell giuen. And that thou so doe, the Lord graunt thée his spirit of wisedome and humilitie, that (as Saint Iames speakes) thou receaue our exhortation in méekenesse of wisedome: More expect not at our hands. For we cannot possiblie wish thée more, but grace in this life, and glorie in the life to come. Our pen may be tired, and our wish at an end, but no end we wish of thy good. For the good we wish, is thy endlesse saluation.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Notes

• * 1.1

  Protestatio ••ū contrario act•• 〈◊〉〈◊〉 releuat: Vel no•• Valet protestatio vbi protestās per cō∣trarium factū directè obuiat sua protestatiōi Glos. in Caluin∣de constitut. verb. sine praindicie, conferen. pag. 26.
• * 1.2

  Scholiasles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 passiuè inter∣pretatur vt sit sēsus. Quicqu••d manifestum fit lucem (s) essel•••• cidum fiers cō••e nit. 11. Beza. M••h••tamen simpliciùs videtur vt expositionem quam posui retineamus. Muscul. in Eph. 5.13.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vocis media
• * 1.4

  Lux actiuè, pas∣siuè so is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 actiuè passiuè
• * 1.5

  Vnitas refertur ad naturam. Fulgent. de fide ad Petam. c. 1.
• * 1.6

  Far maiestas personarum. Par potest asest earum. & communis deitas. Victorious. Id vnitatem cōcernit potentiae, vt vna•• in diuinis reimeat gloriam & maiestatem. Basil. bexamero••s. homil. 10.
• * 1.7

  Read on the 17. sun. after Trinitie.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 interpretatur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quatenus de he minibus dicitur qui pregenite∣res appellantur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.9

  actus actiueril sunt in patien∣te praedisposito.
• * 1.10

  Quia vox he∣braa & ollas et spinas significat subobscurus est hic locus, &c. Marlor. Vulg. Marlo. Tremel. Ste∣phan et alii.
• * 1.11

  Qua cerimōia sancti Apostoli & orthodoxi pa¦tres significatū voluerunt Chri¦stianū hominc̄ resipiscentia, et fide praditum, atque ecclesia insitum vbilegi time probatus esset, mancipari domino, & con¦secrari ad voca tionem suam sancte & relli∣giose obeundam &c. Iun. Paral lib. 3. c. 6. Libers Christi∣ancrum statim post partum vt membra ecclesie baptizabātur, & post quam no••nihil adeleuissent institueban tur, & impositione mannum confirmabantur, ac dimittebantur ex coetu Catechumenorum; ita vt liceret illis deinde adcaena•• accedere. Vrsin. Proleg. Catechis. pag 3.
• * 1.12

  Fro Christo trucidatos infā tes inter marty res coronart. Bern serm. 1. de Innocent. Si quaris eorū apud Deum merita, vt coro narentur, qua re & apu•• He∣rodem crimina vt trucidarentur. An fortè minor Christi pietas quam Herodis impietas. vt ille quidem potuerit innoxios neci dare, Christus non potuit propter (e occises coronare ibid. Audi quod ini•• ria non affecti¦sint sed doronas m••ruerunt. Theophi. in Math, cap. 2. Quod pueri pro¦dommo oceisi sunt, significat per humilisatis merstum ad c••∣ron āmartyrit esse ve••iondū. Haimo part, hyem desanct. Innocen. Iudaet martyrū sanguine redū∣dante. Hilar. Can. 1. in Mat. Hercdis furor, & infantum mors populi Iu∣dates in Christi anos sausentis est forma, &c. Beatorum mar tyrum caede pos•• se &c. In aternitatis profectum per martyrii glori∣am efferchan∣tur, Ibid. Pro Christo po∣tuerunt pati quum nondum poterant confi∣ters. August. ••m Epipha. ••erm. 6. inserm. 23. de tempore. Non habebates atatem qua in passurum Chrustum crederet•••• sed habebatis carnem, in qua pro Christo passuro passionem sustineretis. Ib. Non ••rustra infantes illos, qui (cum ••o∣minus Iesus necandus quareretur) occisilunt in honorem martyrum receptos commend it eccle∣sia Id. de lib. arbit. lib. 3. c. 23. & epist. ••••. Hier. Homil, de sanctis & lib. 2. de symb ad Ca∣techu. c. 5.
• * 1.13

  Horum memo∣ria semper, vt dignum est, in ecclesits celebra¦tur: secundum integrum ordi∣nem sactorum vt primorum martyrum &c Origen: homil, 3. in diuersos. Benè & secun¦dum voluntatē Dei corum me∣moriam sancti patres celebrari mādauerunt sē piternam in ec∣clesus, velut pro domino morien tium. Ibid. Ecle paruuli esti, quos hostis natura, crude∣litatis monstrū Herodes occidit subito fiūt mar tyres, & dum vice Christi & pro Christo. Cypriā. de stella & Magis. Testimon••igrave;um, quod non pote∣rāt sermone, per hibent passione Ilid. Spangenberg. Postil. Ista tam tristi tragaedia cruen tam ecclesiae Christs imagi∣nem delintauit Centur. 1: lib, 1, cap, 3. Vt Abel prim••s veteris testamenti ••artyr fuit, cuius sanguis ad Deū clamauit it a isti primi in nouo test amento propter Iesum Christum recisi sint & gloriosa mar tyris corona redimiti, vitam hanc mortalem cum immortali commutauerunt, & cum ill•• nunc in coelis viuunt. Gualter. homil. 18. in Math. 2.
• * 1.14

  Non pro fide Christs, nec pro iustitia occub•••••• rūt sed pro fide Christo (id est) loco Christs. Ludol.
• * 1.15

  Voluntate & actu vt S. Ste∣phan volunta∣te non actu. Io∣hannes. Actu nō voluntate, vt in nocentes Ber∣nar, serm, de Inno, Cutus vice sup∣pleuit quod de∣erat voluntatis Ibid.
• * 1.16

  In paruulis qui baptizantur, sunt qui negāt omnem actionē et operationem spiritus sancti. Chem. de bapt. Hic dico quod omnes dicunt aliena fide eorū qui offerūs eos paruulis succur¦ri, &c. Luther. de captiv. Baby¦lon. Sicut verbum Dei potens est, dum sonat etiā impis cor im∣mutare, quod non minus est surdum & in∣capax quam vllus paruulus. Ibid.
• * 1.17

  Homil. saluati¦on of makind. Perkins on the Creed. pag 25.
• * 1.18

  Act. 2.39.
• * 1.19

  Ratio quarta.
• * 1.20

  1. Doubt
• * 1.21

  After the pro∣per Preface. Homil. obedi∣ence to Rulers & Magistrats. 1. Thes. 4.16. Saint. Iud. v. 9.
• * 1.22

  1. Cor. 3.10.
• * 1.23

  Apocal. 12.7.
• * 1.24

  Luc. 1.26.
• * 1.25

  1. Chron. 3.1.
• * 1.26

  2. Pet. 2.11.
• * 1.27

  Composita hu∣tusmods nomi∣na habent An∣gels vt intellig•• museos non ha∣bere potectatē separatam à Deo, sed princia patum sub no∣mine Dei gere re vt totum Deo tribuatur. Marlo in Luc. 〈◊〉〈◊〉. 19.
• * 1.28

  Dan. 10.13. Aliud est specta re caput secun dum ordinatio∣nem nature cu insque in suo ge nere, aliud secū dum ordinati∣onem gratia. Iun. Contro. 3. lib. 1. c. 9.
• * 1.29

  Angelorum quà Angelicaput aut princeps esse potest, Verū quà electa eccle sia sunt, capus vnicum est Christus Ibid. 11.
• * 1.30

  Colos, 1.16.
• * 1.31

  Luc. 2.9.13.
• * 1.32

  Exercitus (id ect) varies as or dinū.
• * 1.33

  1. Chro. 12.14
• * 1.34

  1 Sam. 18.7.
• * 1.35

  1. Cor. 15▪41.
• * 1.36

  Heb. ••.3.
• * 1.37

  Saint Iude. v. 9
• * 1.38

  1. Thes. 4.16.
• * 1.39

  Non hoc dico quod praedecesso res meos morde am aut quic∣quam de his ar bitrer detrahen dum. Hieron. Sophronio.
• * 1.40

  Deut. 34.10.
• * 1.41

  2. Tim. 3.8.
• * 1.42

  Iud. 14.
• * 1.43

  1. Thes. 4.16.
• * 1.44

  Archangelū no minat quasi d•••• cem exercitus Archangelus praeconis ossicio fūgetur. Quan quā enim, &c. Tamen vt in ordinihus fieri solet primariū ftatuis vnum, qui al••is pracinat, Marlorat. in 1. Thes. 4.16.
• * 1.45

  Videmus mini∣stros ipsos vt de remissione pec∣catorum certi∣••res reddant cō scientias, testes ac sponsores. Cal. Institut. lib. 3. c. 4.12. Nec minor is efficati••, aut fructus est pri∣uata absolutio, vbi ab tis peti∣tur, qui singula ri remedso ad infirmitatem suam subleuan∣dam opus habēt Ibid. 14. Secretum ani∣mi valnus aperuerit, at{que} illam Euange∣lii vocem pecu liariter ad se directam audi∣••rit Tibi, &c. Ibid. Animum confir mabit ad se••i∣ritatem, illaque qua prius astuabat trepidatione liberabitur. Ibid. Priuata absolutio in eccl•• si••s retinenda est, quanquam in confessione non sit necessaria omnium delectorum confessio. Aug. confes. artic. 11. De confess. priuata facienda pastoribus, affirmam••s ritum priuata absolutionis in ecclesia retinēdum, & constanter retinemus propter multas gra••ts causas. Confess. Saxon: 1.
• * 1.46

  Qua in absolu∣tione tibi nomi natim expont∣tur. Ibid. In specie homi∣ni peccatori in nomine Sanct. Trinit dicitur•• Tibi remissa sunt peccata ō∣nia: Priuatam absolutionem recitanit Chri∣stus paralytico. Luc. Osian. In∣stitut c. 8. Prituata abso∣lutione absol∣uit Christus. Ibid. Priuata confes∣sionis vsut apud nos seruatur, &c. Chem••it. de Confess. pag. 216. Remittuntur peccata per Dei verbum, cuius Leuites ••nter pres quidam & exequutor ••st. Amb. de Cain. & Abel. lib. 2. c. 4. Per spiritum sanctum peccata donantur, homines autom in remissionem peccatorum ministerium suum exhibent, non iusalicuius potesta. tis exercent. Neque enim in sua nomine sed, &c. Illi rogant, sed diusnitas dona••: humanum enim obsequium sed munificentia superna est potestatis. Amb. de spiritu sancto. lib. 3. cap. 19.
• * 1.47

  Ratio quinta.
• * 1.48

  Tribus de cau∣sis maximè, oc∣casione, argumè to, vsu. Iun. Con¦tro. lib. 1.5.4. Quòd cum Iu∣dei in duotordi¦nes diuisi essent Ibid. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. qui alibi agen∣tes vbiuis loco∣rum, &c. Ibid. Ecclesia Christs an a prisca di∣uersum can••nē a ludais acce∣pit, &c. Ibid. Gr••acam scrip¦turam ab eccle sits Iudaeorum hellenist arum auctam si rese∣cuissit, &c. Publicū autem offendere reli∣gio erat, &c. Ibid. Quamobrē isti libri vt traditi fuerant permanserunt. Ibid. Horum librorū argumentum de rebus sacris ac non profanis, &c. Ibid.
• * 1.49

  Rom. 11.16.
• * 1.50

  Rom. 11.18.
• * 1.51

  Hi omnes hodiè ad vetus testa∣mentū spectát. Drusius. epist. 107. Qq per epistolam.
• * 1.52

  Liuore interus niente facile act tratis iacta re conuitium Optat. lib. 6.
• * 1.53

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.54

  No depen∣dance.
• * 1.55

  Ioh. 1.9.
• * 1.56

  1. Tim. 2.4.
• * 1.57

  Res quibus fru endum est. Pater filius & spiritus sanctus Aug. de doctri∣na Christiana. lib. 1 c. 5.
• * 1.58

  Res quibus fru endum est bea∣tos nos faciunt istis, quibus vtē dum est tēden tes ad beatitu∣dinem adinua. mur. Ibid. c 4.
• * 1.59

  Master Per∣kins on the L. praier. pag. 31.32.
• * 1.60

  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.
• * 1.61

  1. Pet. 2.21.
• * 1.62

  Grenchams le∣ctures on the Psalm 119. pag. 612.
• * 1.63

  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••.
• * 1.64

  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.
• * 1.65

  Ioh. 4.1.
• * 1.66

  Rom. 4.18.
• * 1.67

  Act. 11.18.
• * 1.68

  1. Cor. 10.13.
• * 1.69

  2. Cor. 1.8.
• * 1.70

  Humaine in∣uentions.
• * 1.71

  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.
• * 1.72

  Act. 7.22.
• * 1.73

  1. Cor. 11.14.
• * 1.74

  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.
• * 1.75

  Abac. c. 2.
• * 1.76

  Aug. Retract. lib. 2. cap. 18.
• * 1.77

  In arūdine ste∣rili atque ari∣da vel alligata jolet vua pende¦re. Aug. de bap con. Don. lib. 6. cap. 1.
• * 1.78

  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.
• * 1.79

  Miletia fuerūt sapientes sed se cerunt qualia insipientes.
• * 1.80

  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.
• * 1.81

  P. Martyr. Ho•• per••. Bucer. Iohn à Laseo.
• * 1.82

  Bucer. Iohn à Laseo.
• * 1.83

  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.
• * 1.84

  Tantam Papa∣tus impietatem vt quicquid at∣ting it prorsus reddat contaminatum que bonis & piis sancto vsui concedi non possit. Ibid.
• * 1.85

  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.
• * 1.86

  Socrat. lib. 6. c 22. ld. lib. 2. c 42.
• * 1.87

  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.
• * 1.88

  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.
• * 1.89

  Qua indutus (quidam canta torscenicus) in∣ter saltandum collapsus inte∣rist, &c. Theo∣dor. lib. 2. cap. 27.
• * 1.90

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. lib. 10. cap. 4.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.91

  Singulari vesti tu (que•••• sacra tum dixerunt) indui licuit sa cerdotibus in Eucharistia. Centur. 3. cap. 6. pag. 146.
• * 1.92

  〈 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.
• * 1.93

  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.
• * 1.94

  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.
• * 1.95

  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.
• * 1.96

  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.
• * 1.97

  Ierem. 8.7.
• * 1.98

  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.
• * 1.99

  Perkins. refor. Cathol p. 221.
• * 1.100

  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.
• * 1.101

  Doctor Fulk. prefac. to the Reader. 38.
• * 1.102

  Math. 19.17.
• * 1.103

  Rom. 13.9.
• * 1.104

  Musculus. Geneua. Tremel.
• * 1.105

  Euāgelicta au∣sus est Prophe¦ta verba ad De•• transferre personam, H••e∣ron, ad Pam∣mach.
• * 1.106

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vtrunque sig∣nificat. Caluin Prudenter vel prosperè aget, Ibid,
• * 1.107

  Non perires. Euthym. Forsit an perm••∣neres. Aug. epist. 79. Hieron. & The ophil. O quam fesix esses. P••scas. r. Fleres alas. apud Erasamū.
• * 1.108

  ••isdem verbis eo•• alloquutus est post resurre ctionem. Marle. in Math. 14.27. Apparet huc transcriptum ex Euangelio Iohannis. Erasmus in in Luc. 24.
• * 1.109

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.110

  2. Pet. ••.16.
• * 1.111

  Solens Hebrai causarum om∣ne genus inter∣dum exprimere praefixa litera
• (2) 1.112

  Beza 〈◊〉〈◊〉 Luc. ••.1.
• * 1.113

  Exod. 14 25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.114

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.115

  Galath 2.23.
• * 1.116

  Ose. 11.12. Psalm. 78.36. Infantilia. Aug de Trinitate. lib. 1. cap. 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hac c̄nia Deus habet per esse∣ctum non per naturam. Ber. serm. 4. in Càu∣tic. Luc. 19.22. Leuit. 26.23.
• * 1.117

  24.27 &c. Ioel. 3.4. Pro. 1.24.28. Deut. 32, 21. Isa. 49.25. Pro. 3.34. Obadia. 15. Luc. 6.38. Non iniquita tis ad intquita tem sed paenae ad culpam.
• * 1.118

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.119

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.120

  Translata 2. radicali in loc•••• primae 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 posito an∣••e 〈◊〉〈◊〉 Coniugatio Hythpael nen semper veram sed aliquando fictam actionem denotat Elias in ••ram, Heb. orat. ••.••.13. sect. 2.
• * 1.121

  2. Chro: •• 15.
• * 1.122

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apollina. inter∣pret. psalm. Vnius mor••••••.
• * 1.123

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.124

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vnire.
• * 1.125

  Pro. 3.34.
• * 1.126

  Dominus suo••, &c. & multae acerba patian∣tura crudeli∣bus tyra••nis, quieos premūt seruitute, & paucs fiant. Bre••••.
• * 1.127

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.128

  Iabo pro Ianoas 〈◊〉〈◊〉 pro 〈◊〉〈◊〉 omissan
• * 1.129

  Ierem. 44 9.
• * 1.130

  Quaecūque ma la feram ab us non exacerba∣bunt animum meum Tremel, in Psalm. 141.2 p••ter, 2.7.
• * 1.131

  Ose. 11.12.
• * 1.132

  Vterque sensus verus eit. Oeco∣lompadius.
• * 1.133

  Recorda••us est Israel quod 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 intelligendum est. S••epfius. in Isatam. Quod nonnull•• ad Deum refe∣runt &c. vide∣tur esse asper••∣usac nimis ••e∣nootum. Cal.
• * 1.134

  Subauditur po∣pulus Israeliti∣cus verbasū•• E saiaedicētissuo tē pore recordatū suisse populum Iudaicum illius antiquae faelici∣tatis, &c. Pint••s in Esai. 6••.7.
• * 1.135

  Posito vno ver∣bo intelligitur consequens He bra••s.
• * 1.136

  Quidam libe∣rius. Marlorat.
• * 1.137

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. gratiosos effecit nos Ephes. 1.6. Pisca.
• * 1.138

  Act. 6.3.5.7.55 cap. 11.24:
• * 1.139

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Act. 8.33.
• * 1.140

  psalm. 34.15.
• * 1.141

  Genes. 4.4.
• * 1.142

  2, Thes. 1.6.7.
• * 1.143

  Heb. 6.10.
• * 1.144

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. psalm. 138.6
• * 1.145

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Rom. 1.28. 2. Cor. 13.5.6.7. 2. Tim. 3.8. Titus. 1.16. Ipse reprobui fi∣am. Piscator. Ne Deum pec∣e. tris suis ossen∣deret, at que it a causam damnā di sui praeberet. Ibid.
• * 1.146

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ignat. ad Tral. epist. 2. Carnem indui∣tur. Cyprian. de idolo. vanit. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. deitatis Athan serm. ••on. Arris an. Cum induit ho∣minem. Am∣bros.
• * 1.147

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1. Cor. 7.31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.148

  Psal. 102.26.
• * 1.149

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Heb. 1.12.
• * 1.150

  Q. 83. q. 73. Author sub Ce∣ril. in Ioh. lib. ••1 Haimo. &c. Indumentum.
• * 1.151

  Quo nomine ••∣portet intelligi non mutatum esse verbum sus¦ceptione homi∣nis sicuti nec menbra veste induta mutan∣tur. Aug. Q. 83 Q. 73. Humana fragi¦litass assūptor. Illa susceptio.
• * 1.152

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.153

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Act 7.6.
• * 1.154

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.1. Pet. 3.20. m•• dia vocis. Exemp. Constā.
• * 1.155

  Primitiae mar∣tyrum. Origen. homil. 3. in di∣uers••s.
• * 1.156

  Prayers and thankesgiuing for the happie deliuerance of his maiestie, &c. Nouemb. 5. in 1605.
• * 1.157

  Meminisse Di∣acons debent qu••nt••m Apo∣stolos (id est) Episcopos & praepositos Do¦minus eligit Di¦aconos aeutem post ascensum domini Aposto∣lisibi constitue runt episcopa ••ussus & eccle¦sia ministros. Cyprian. lib. 3. epistola. 9.
• * 1.158

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Act 6.2. Act. 12.3.
• * 1.159

  Act. 11.30.
• * 1.160

  Act. 2.14.
• * 1.161

  Quamuis de public••s concio∣nibus. Gualter. in Act. 6.
• * 1.162

  Aretius in Act. 7.5.
• * 1.163

  Gualter in Act 8.
• * 1.164

  Docuerunt ec¦clesiam de singu¦lis doctrinae chri¦stianae capitsbus purè & synce∣re Ibid, Communia A postolorum & Prophetarum, Euangelistarum, pastorum, doctorum, Praesbyterorum, Diacon∣rum haec fuerunt opera Ibid. De ratione ac for••a gubernationis. pag. 510.
• * 1.165

  Ministrare mē sa Hi••rosolymis, dum ibi cōmu∣nio erat bonar••••. Act. Centur.
• * 1.166

  Philip. 1.
• * 1.167

  Verum etiam & aliis expo was vt Des athl••ta. Ignati us ad Herone. diaconum suū. Eos qui sunt in Tarsone ne neg ligas, sed assi∣auè visua con firmans eos in E••angelio. Id. Nihil sine Epis copis aga•• sacer dotes enim sunt tu vero mini∣ster sacerd••tū. Ill•• taptizant, sacrs faciunt, ordinant, maz nu•• imponunt, tu vero its mi∣nistras. vt Hie r••s••lymis Sact. Stephan. lacobo & prasbyteris. Idem: Iustin martyr. ap••l. 2. Batizandi quidem tus ba∣bet summus sa cerdos, qui est Episcopus; dein∣de Prasbyters & Diaconi, nō tamen sine Epis co••t authoritaz te propter eccle sia honorem, Tertul. lib. de baptis. Apud Diaco∣num exomelogesin facere delicti sai. Cy••. lib. 3. epislola 17. Solennibus adimpletis calice•••• Diaconus offerre praseatibus e••pit, &c. Id serm. 5. de lapsis, Si non fuerit inprasenti 01 vel Episc•• pus ve•• Praesbyter tune ipsi proferant & edant. Con. Nicen. can. 14. Quo•• ad pradic ati••nis ••ffictum e••em••synarumque studium vacare congruebat. Greb., lib. 4, epist, 88.
• * 1.168

  Discip. du Frā∣c••. Ex perpetuo ec∣clesia vsu. Beza confess••c, 5. aph•• ris. 25. Quamuis (apè Diaconi in his rebus suppleue∣rint past••ris vi∣ces Ibid. Doctor Fulk in Act. 6.1.
• * 1.169

  Corporale offi∣cium non spari∣tuale ministe••••∣um.
• * 1.170

  Inuenistis Di•• aconos, Prasby∣teros & Episco po••. fecistis Lai e••s. Optat. lib. 2.
• * 1.171

  Ordinatio ••ou s••lum adimpre cationem v••cis, s••deriam ad impositi••nem imple••ur 〈◊〉〈◊〉. Hin•••••••••• in cap. 5••. Isai••.
• * 1.172

  Homo manum imponit, & Deus largitur gratiam. Am∣bros. de dignita tate sacerd••t. cap. 5.
• * 1.173

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & communi o∣pinione. Iun. de verbo Des. lib. 1. cap. 7. Rom. 6 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Metaphora na ta ex opinione rudiorum qui quicquid per se subsestis corpore um imaginan∣tur Fisca. Ibid. Lequitur in scripturis spiri∣tus sanctus Cyp de Elemos. Iun. com. Bel, 1.11.
• * 1.174

  Video & Ahab regem maritū Iezabel, reum idololatria, & sanguinis Na∣bothae veniam meruisse poeni∣tentia nomine. Tertul, adners. Marciou. lib, 4.
• * 1.175

  B. Bilson p. 3. pag. 373. Iun. contro. 3 lib. 5. artie. 3. Danaeusad 3. cō tro. c. 7. pag. 547. Lubber. de pap Rom. lib 9. c. 6. D. Sutcliu, ac pō tif, lib, 4, c, 11, pag. 393 Sitales haberemus episcopos quales Ambres, In vita D, Ambros, Erasmi, Theodores, lib, 5.7 Sozomen lib. 7, c, 24,
• * 1.176

  Iudithse, vt a∣dultero place∣ret ornauit quae tamen quia hoc religione non a more faciebat nemo eam adul teram iudica uit. Ambros••d virgin. Iudith. 10.4.2, Reg. 10.18, 25.26. Dispensatione Des pio delo trucidantur ō∣nes. P••llica. ibid. Instinctu diuino viam tuadendi centauit, Pellic.
• * 1.177

  Sancts inci••ūt vbi opus est in ista consilia nō quarunt, nec po stea ducūt imi∣tanda, &c. Pomeran. Quia omnis cō trouersia non parum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. pendet. Pet. martyr in Iu∣dic. 4.
• * 1.178

  Quadam mala male fiunt. Quadam mala bene fiunt. Optat. lib. 3.
• * 1.179

  An cilla vnita viro absque sers ptura, (id est contractis) et sponsalibus, ve∣ra tamen vxcrim sacris literis vt palam est de Celura qua dicitur vxor, Gen. 25.1. Pagnin. in Thesau Pet, mar. Iude, 8. & a. Sam. 5.
• * 1.180

  Odi nimium di∣ligentes.
• * 1.181

  Defectores pers di pariter finē improborum excindi. Trem, Transgressores delebuntur, su••••l finis impiorum excindetur, id est, impii tandem excinden∣tur. Moller.
• * 1.182

  Nusquam nisi hoc in loco scrip tura vsurpat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ideò diffusie est tudicare de pro prietate husus verbs. Moller. In re obscura se quor communē doctiorum in∣terpretum sen∣tentiam qui verbo subsilien∣di aut exilien∣di reddiderunt. Ibid. Quasi diceret. Quid superbitis aut effertis vos vestracelsitudine? Nibil omnia illa ornamenta vestra si ad Sion comparentur. Ibid.
• * 1.183

  Hoc de corde ex ponunt, quia 07 scimus fictas laudes quae tan tum in labits personant corā Deo maledictas esse. Caluin.
• * 1.184

  Vterque sensus non male qua∣drat vocabulū 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. interpretari possumus vel cu tum ipsum vel tempus constis tutum. Caluin. Moller. Post quam po•• pulus Israeliti∣cus coeperis me agnoscere suum regem seque mihi adiungere. Nam quamuis à Sam. vngeretur tamen man∣sit id Hebron donec omnes tribuise contungerent. &c. Moller.
• * 1.185

  Nohilo magis ad pugnandum idones, quam si mutila & trū•• catae fuissent ip sorum manus. Moller.
• * 1.186

  Habere in c••r∣pore sanguiné & non crubes∣cere. August. Introducit cū tanquam indu¦tum regio & splendido vesti¦tu. Moller.
• * 1.187

  Aptius perden∣di verbum quā quam ad sum∣mam rei parū refert Caluin, Quid hoc nisi minutias con∣sectari. Dan. cō. Bellarmin.
• * 1.188

  Hoc membrum variè reddunt interpretes, Mo¦ster.
• * 1.189

  Muscu••. (Acti∣uè) oblecttaser∣num tuu••. Fac ut ••ou•• ob∣lectetur. Paga¦nim. Du ce fac ••eru•• Munst.
• * 1.190

  Act. 8.36. Caro Christi mūditias aquis tradidit. Tert. de pudicitia c. 6 De sancte san∣ctificata natura aquarum. Id. de baptis. Nulla distincti•• est mari, qui•• an stague, flu∣mine an fonte, lacu, an alueo diluators Nee quicquā resert inter tes quos loh••••••es in Iordan••, & quos Betrus in Tyberi ti••xit, Ibod, Nou ille necessitatem habuit abluendi, sed per illum in aquis abluttonis nostra erat sanstefi••••da porgati••, Hilar, in Math. Can. 2.
• * 1.191

  Non indolentes, sed dedolentes. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aliud est pecca¦re cum sensu ac dolere conscien∣••ia et abud pec¦care sine vlloco setentia morsu. Muscul. Conscientia stu¦pida & insensa¦ta. Ibid. AEgrè sperari potest poenitenti am aliquando locum in eius•• modi peccatore inuenturam. Ibid.
• * 1.192

  Pro. 19.17. Retributionem dates. 2. Cor. 9.6. Quisquis semen tem facit hac spe facere com∣probatur, vt pl••∣ra acciptat, quā sulcis commen∣dat, Marlor. Ibid. Neque enim tantum in Caelo remuner atur Deus beneficen∣tiam fidelium sed ettam in h••¦••••••do. Ibid. Qu•• nullius in∣digens est Deut in seassumit be na•• operationes nostras, ad boc vt prastet nobis retrib utionem bonorumsuorum operum. Ire••. lib. 4. c. 34. Deus coronat dona sua in nobis August. Debitcrem se fecis non accipi¦oud•• sed promittendo. Nō es dic redde quod accepicti, sed redde quod promisitt••. Aug
• * 1.193

  Part. 1. pag. ••8.
• * 1.194

  L A. Nullo. C. de fer••ss.
• * 1.195

  So aliger. de e∣mendat. temp. lib. 6.
• * 1.196

  Contradiction
• * 1.197

  Leauing out.
• * 1.198

  Putting in.
• * 1.199

  Quaeso lector ve recorder••••tribis nalis Dommi, & de iudicio tuo te intelliga•• iudicandum, not m••hi nee aduer sario faueas, sed causā iudices Hieron. aduers∣erro. Ioh. Hier••∣sol.