REASONS FOR REFVSAL OF SVBSCRIPTION TO THE book of Common prayer, under the hands of certain Ministers of Devon, and Cornwall word for word as they were exhibited by them to the Right Reverend Father in God WILLIAM cotton Doctor of divinity L. Bishop of exeter.  
WITH AN AMSWERE AT several times returned them in public conference and in divers sermons vpon occasion preached in the Cathedrall Church of exeter, by THOMAS hutton, bachelor of divinity& fellow of St. Iohns Coll. in Oxon.  
AND NOW published AT the very earnest entreaty of some especial friends for a farther contentment of other the Kings majesties good grand loyal Subiects.  Detrahunt nobis, Ferimus: Canoni detrahunt, veritati non detrahant. Aug. de verb. Apost. Serm. 14. 
Printed at Oxford by Joseph barns, and are to be sold in Paules Church-yard at the sign of the crown by Simon Waterson. 1605.   

TO THE RIGHT REVEREND Father in God, WILLIAM cotton Doctor of Divinity, Lord Bishop of exeter, my very honourable good Lord and Diocesan.  
RIGHT Reverend Father in God, th● small treatise finished I present unto your Lordship, many reasons leading me hereunto. First, 
Cur ad oe poi●simum de hae rescribere voluerim 3. max●mae causae sun● quas breviter intimabo. un● est quia donante, &c. altera quia profanio iftis novitatibus quibus his disputando resistister curand●& infiando effica●iter resti●st● 3. ●quoniā qu●d▪ dam literarum ab iis scriptu●● in iuas manu●● v●nisse cogn●vi August. de nup.& concup● lib. 1. cap. ●.  because by the providence of God, the argument was treated of in your Honourable presence. Secondly, for that your godly wisdom, and learning was therein used with exhortations, councils,& grave advertisements. Thirdly, because the doubts moved, were in writing exhibited to your own hands. Such like reasons as these prevailed with that learned Austen, wherefore he writ his book to an earl called Valerius, and the same partly in themselves, partly by his example, haue thus far drawn me forward to this present business. What acceptance it may haue I know not, my conscience is the touch-stone,& to the glory of God after due examination, I find it clearly abides trial. In comfort whereof( as touching myself) I pass very little to bee judged of any, whose self-will is their set controller. Otherwise let the better affencted, whose zealous wisdom guideth their judgements say, and spare not: Those I rise, and fall to, and such I heartily desire, I may no way offend: if I do, twixt them, and me be it, whose portion of sorrow shall be deepest, theirs, or mine, that either I haue writ amiss, or they mistake. Well I am advised when God called me to speak in public, which I did many houres in a cathedrall Church of good note, and expected by the audience to say farther in such points, as some made doubt of my labours returned not altogether in vain. Satisfaction grew apace. so God wrought in weakness, and by weak means. Since which time I haue been dealt with by special good friends( whom I must regard) to wait the Lords leisure, and the operation of his gracious spirit, how it may work more, when it hath more liberty to come abroad in public view. Which if so it shall( and I rather wish it may not, specially in a scribbling age as this is) pardon me that I seek your Lordships favourable countenance. Your special love to me ward, having a principal interest therein: for beside so many forcible inducements already mentioned, I profess myself particularly bound unto your honour, since the Almighty wrought in your heart a good liking towards me, by a general report spread of my poor labours else-where in a well governed city of good account. In which respect as since my coming into your diocese, I haue great cause to give praise,& thankes to God& shall much forget my duty, if I forget that task of devotion. hearty glad what others may aclowledge, as due unto God, without flattering of mens persons of your singular holy desire, you had to give men satisfaction in their doubts, who privately dissented from the present state& government of the Church. Many daies for a whole year,& upward spent by you for that purpose, and among the rest vpon my knowledge 3. daies together employed in godly, learned conferences: the first of the 3 from 9. of the clock in the morning, to one in the afternoon, without any the least discontinuance of that serious business: the second; and third day, from 8. in the morning till four of the clock in the afternoon, answering doubt after doubt, sometimes distinguishing other whiles expounding, anon again returning one argument, or other, alway instructing with such readiness& dext●rity, as if 30. yeares were gone back again in the course of your yeares, like the hours vpon Ahaz dial. 
2. King. 20.11.  So present words, such pregnant answers, and with that grave moderation, as commended that memorable prelate of Siracusa, 
Vi ad debita●● religionem& fidem fraternāque concordiam vel ferò tandem reditus sieri queen a● Euseb. lib. 10. cap. 5.  of whom Eusebius writeth, and al to that end, which good Constantine proposed, namely, if not, which needeth not( though some things be misconstrued) to due religion and faith, yet to brotherly concord( now at length though late) return might be made. Since which conference had by your Lordship, and other public good pains used, divers of thē whose doubts these are, and many else painful in their ministry, learned in the tongues, furnished with special graces of Gods holy spirit, better instructed in these points then heretofore haue willingly subscribed, & exanimo, others yielding conformity in their practise, men of singular good parts though( because not called) not urged thereunto. What will else follow of these labours followeth in time to be declared and our parts it is to pray the Almighty, that love, and peace may follow vpon it. Howsoever. Shall the Lord scourge our church,& the governors thereof with lavish tongues depraving so far as they dare his sovereignty, whose wisdom, zeal personal care hath been such, as we& all our posterities can never sufficiently praise God for, yet this your Lordship may take comfort in, that the records of these times shalbe the monument of his religious zeal, the Lords of his council their wisdom, the Bishops their industry, the rest of the brethren their obedience, when some few refractory men standing out shall receive a blemish in all succeeding ages( would yet the gospel might not haue rebuk.) But I fear that will bee the fruit of mens fruitless opposition. If so, let the same mind be in us, that the Church of God hath proposed heretofore. It is our chastisement, and we will bear it.  
Not intending hereby negligence in you, that are then fathers to gove●ne, as if because men growing turbulent, you should give over your vigilancies, and pains, for you may not so do, 
S● i●a est vt nequissimo●um timeatur audacia& quod mali jure,& aequita●● non possiunt, te ●eritate, et des peration● perficiant, actum est de Episcop. vigore, et de Ecclesiae gubernandae sublimi potestate, ●●c christiani ●lera aut es●e aut durare possumus Cyp, Ep 3. lib. 1. Vitā prolix●m, imperium securum, domum tutaem, exercitus forts senatum fidelem, probum populum, orbem quietum, et quaecun● h●●ini●& Cas●●i● vota sun● T●●rul Apolog.  remembering what good Martyr Cyprian writeth: if the case stand so, that the boldness of every audacious man must be feared, to what end serveth the vigour of Episcopal authority? it is quiter dashed, and their high power in governing of the Church is utterly overthrown. As for us we neither can be, or( if wee bee) not long to continue Christians. But we hope better things, though St. Cyprian speaketh thus. And the Lord make good our hope, and bless the sacred person of our dread sovereign, replenish his hart with ioy in the holy Ghost, prosper his coning all virtuous love, protect his royal offspring, give him long life, direct his government store him with faithful Senators, Reverend Bishops, and among the rest preserve your good Lordship, whose I rest in all dutifulness humbly bound:  
THOMAS hutton.   

TO MY FELLOW BRETHREN the Ministers of Devon and Cornwall, whose exceptions made against subscription follow to be examined.  
well-beloved in the lord( for so I call you) as wishing your love to that Church, which hath nurtured you in the truth,& from your infancy hath tendered al good means, that you being taught in the word, may now a many of you teach others. Little when you were in yeares, and in the beginning of the Gospel nestled yourselves under her wings, a kind mother shee was unto you. Remember as you can do nothing against truth but for truth, so least of al should you do ought against her, whom God hath enabled to do much for you. injury her not, because shee is alone, for shee is not alone. The guide of her youth is absent in person, but communicateth unto her the graces of his spirit. Al which so far as they are spared her, shee spareth them you, and will rather defrawd her own bowels of life, then bee wanting unto you in any thing shee can give you succour: if Christ be not her husband, nor shee his wife, pled with her on Gods name, pled with her and spare not. Time was when shee begot some of you to Christ in her peace, others of you in her bonds, al of you in the Gospel, and it is not long since. show the time, the cause, the occasion ( O my brethren) what hath shee done unto you, or wherein hath shee grieved you: 
Mich 6.3.  testify against her. Surely shee found favour in the eyes of as gracious a queen, as ever the earth bare since Debora rose up a mother in Jsrael: 
judge. 5.7.  O my brethren remember the reign of her predecessor, what sorrow of heart possessed those good souls, who desired to see the daies you see, but their life was taken from them in the flames, and in their blood may ye know the righteousness of the Lord. For he gave you a princess so famous throughout al kingdoms, as the generations that come after will call us blessed: since when in the fullness of her daies gathered to her fathers in peace, see the Church your mother, how the Lord loveth her,& in the fall of that late Lady our sovereign hath not left you comfortless. For with infinite favours he hath looked vpon you, the sex bettered, age renewed as the daies of youth, friends multiplied, the kingdom enlarged, the Gospel of peace continued with hopes full of greater success then heretofore. And shal shee thus graced by the highest in a kingdom receive wrongs at their hands, whose ministry, and wisdom might study her contentment? Be advised in your courses,& know of a truth, god will avendge injuries that spring from headstrong disobedience. Is shee become your enemy, or you hers, because shee liketh not to bee ordered by every one, losing their time, and due praise, when better it were for them,& her, they quieted their giddy thoughts with doctrines of faith, and repentance,& not run a madding after every unsettled, rash, abortive fancy, plaiting that instead of our commendable discipline, so long approved, fetching their feagaries up and down in a forest of their wild imaginations, like Saul in the desert when he sought his fathers Asses? 
8. Sam. 9.3.  Doth displeasure arise from you, because God hath enlarged the kings majesty, his royal heart towards her in maintenance of unity and godly concord? Are private brabbles in matter of religion so pleasing to any among you that our agreements shal bee no better then was twixt Ephraim and Manasses when they both devoured Juda? 
Isai. 9.21. Inter licet n●strum.& non licet vestium nutant ainae ainae populum populoum optat. lib. 3. cont. P●●mens. Ho● dissidium matè turpi quaedam re●alciiratione dur●vis. Euseb. lib. 10▪ cap. 5.  Is not Optatus his complaint verified of these time? What with it is lawful say we, it is not lawful say ye, the people are in a mammering, and cannot tell what to say. But men read in histories resolve to say and( build vpon it) you may say what they resolve: as Constantine writing to the Bishop of Siracusa. This breach hath hitherto lasted by a certain very bad winching, and kicking against lawful authority. And it is more then high time, some way, or other it were well made up. The course Constantine took in sending for learned men either way in the question affencted, did our religious king follow, and at his honour of Hampton court before himself and the Lords of his privy council were assembled, many of the grave Bishops, and Prelates of this realm,& many other learned men, as well of those that are conformable to the state of the Church established, as of those that dissented. Where what pains, what patience in hearing, and replying, and what the indifferency, and uprightness of heart in determining, truth cannot but report, was singular and admirable. Yet that wee may see, there is no order in confusion, nor truth in falsehood, nor love in prejudice, the principal men of learning,& gravity resting contented, now others will needs to it a fresh, persuading themselves belike, they can say more, then other their superiors, whose iudgment sometimes they did reverence, and now as little care for. These men( punies though they be in learning, and few of them but proselytes in sound divinity) haue somewhat to say, and that somewhat so much, as is able to tyre out a man, should he haue Iosua his strength, 
Iosua 10 5.  when he fought against five kings in one battle. But in the end, though with some trouble God gave victory. So may our end bee, if God see it good, though in reason, what end should wee expect of endless contradiction. 
Luke 5.5.  Yet Peters obedience hartneth us not a little, with whom it went wrong at one time a whole night together, nevertheless anon after he sped better, then he thought for. Whither our God in mercy will deal so graciously with these poor labours, we must try: and if not: we are not better then Kings and Princes, whose greatness in reason might command somewhat, and yet sometimes prevail not. Yea we haue learned that the Disciple is not above his master. 
Math. 10.24.  if the worst come to the worst, wee can say but, 
Isa 49.4.  what was prophesied of our saviour. We haue laboured in vain, we haue spent our strength in vain,& for nothing, but our iudgment is with the Lord,& our work with God. To him we refer the issue to whom wee give glory. Amen.   

To the Christian Reader.  
THE differences that are pretended are either in ceremony, or doctrine, or translation. For exceptions are made in every of these. Wee contrariwise can find no such fault in the last communion book authorised by his majesty. Now therefore good Reader( who thou art in the worlds account, because I know not,& may fail in giving titles of that estimation, as thy honor, worship, or credit may well exact. Take it in good part I call thee as I wish thee good Reader) judge in this case first for the ceremonies, then for the rest, how equal these rules following are, wherein we and others must and may consent: which when thou hast advisedly perused, say where the fault is.  
First no Church of God since the daies of the Apostles, but had some ceremonies more or less. Secondly, no ceremony flat opposite, or by necessary sequel contrary to the word of God to be allowed. Thirdly, in such cases, as the word of God neither implies, nor expressly forbids, or commands, we are to look, what we receive before decency, order, and edification. Fourthly, care to bee had, what our Fathers in the purer times haue thought fit, decent, and comely, that we deem not ourselves wiser then they, nor shun their fellowship in so many points, as wee may possibly, and peaceably enjoy with them. Both which two last caveats, this and the other immediately going before, Saint Austen compriseth thus in one sentence. 
In his re●●●, 〈◇〉 quibus nihil certi statuis scriptura, mos populi dei, vel instituta mai●● um pro lege ●●nenda Aug. op. 86.  In things, wherein the Scripture hath set down no certainty, the manner of Gods people, or the ordinances of our godly predecessors are to be held as a law unto vs. Fiftly, alway provided no opinion of merit, or worship. sixthly, if it stead not to that use, which principally was intended by the ancient whether it serve not to some other, though inferior to the first. In such a case not to be removed more thē the tongue when it cannot speak, though the especial end be speech. For some other way it may serve, 
Luke 1.20. v. 64.  yea speechless zachary though he now be dumb, anon after can speak, as before: so may it fall out in a Church ceremony, though of no use at one time, yet may be of use at some other. Seventhly, if not so: yet some other inferior use may be respected, as in the tongue, though it never serve for speech, which in man principally it doth, yet for taste it may distinguish twixt the white of an egg, and savoury meat, and therefore may not be spared. Eighthly, if no such use, neither first nor second, yet see whether it be for beauty where it is,& a blemish if taken away. As the ere for sight though dim in old Isaac, 
Gen. 27.1. Mark. 10.46.  or quiter gone in blind Bartimeus, yet whether it may recover again, as in some born blind: if not, whether then it serve as a beauty in the face. For many a ceremony though not having so lively a use, as at the first is a blemish gone, and a grace if it stay. 9ly, Retaining, or refusing a ceremony, other Churches not to condemn ours, not ours to condemn others. 10ly, A care in removal of one, we bring not in a worse, 
yet. Bellus de remilitari part 1 in 9. Eccle. 10.9. Plin. ●●. 17. c 4  as Nar setes removing the Ostrigoths brought in the Vandals, or removing of a ston we hurt ourselves, Eccl. 10. or like the husbandman in sicily having rid his ground of stones was so troubled with mire, as he was a loser, till he put them in again. 11ly, The fewer ceremonies the less burdensome, 
● kinus in Plas  and nearest the simplicity of the best times, but yet take heed, we use not blood letting too much. For we must know the skilful council, and instance given of Galen and Avicen, who( the elder they waxed and the more experienced) could the less away with blood letting( though it were spare and superfluous.) The reason because the wast of the spirites though not presently sensible, yet some good blood escapeth, when the other hath passage. 12ly, No professing, nor pleading antiquity, by whom, or how long, as vpon what occasion first invented, and whither the Church may aswell spare it now, as before when it was not. 13ly, in ceremonies to bee admitted this or another, when one can but bee, no offence at al if the other bee not. 14ly, where happily both ceremonies may haue reason, one to be admitted, as much as the other, that hath the pre-eminence, which way authority bendeth. 15ly. Not that the ceremony, when it groweth in use leaves of to be indifferent. For it stil continueth indifferent( as before) in nature, though not so indifferent to use or refuse. 16ly, no impeachment to Christian liberty in the use of a ceremony commanded, because a man retaineth his iudgment of it, as a thing outward, and for order sake, and of no continuance longer then the Church of God shal think it meet and convenient. 17ly, No opposing of one, or a few private persons against a thing concluded vpon, 
Basil Asee● respon ad inter. 47▪ {αβγδ}.  unless a man haue forcible reason according to the true meaning of scripture, and then he may oppose, but in private, otherwise quietly with silence, he must frame his actions to that which is commanded. 18ly, Because for the countenance sake the ceremony had, it must be brought with honour to the grave, and with the same or like authority repealed, by which it was first ordained. Lastly, 
{αβγδ} 2 Pet. 2.  men thwarting these orders stand in their own conceit, 
Vel priva● a animi sen● emia, vel specialis vit● e gene● is,& abclyns ● iusdem vocationis hominibus different 〈◇〉 obsting i● desensio Dan. Eth. Christian lib. 3. cap. 3.  whom the Apostle compareth to such, as are in love with a song, they chant by themselves, not keeping in tune with others. This self pleasing humour one sets down to be an obstinate, and unreasonable defence either of some private opinion, or of some kind of vocation differing from others, when himself should be, as they are from whom he differeth. Such a one as likes not to haue his iudgement is common with others, but is in an odd way sullen by himself. 
{αβγδ} quia proprio s●nful addicti homin●● sunt pl●●imu● arroganers& superbi, Ibid. book of Common prayer. In the preface of the Communion book.  Thus far of the ceremonies.  
The next thing is whether any point of doctrine is offensive in the book of Common prayer. And herein these short conclusions we propose. First Scriptures are not free from cavil, therefore no wonder if prayers penned by the Church of God cannot be held free, but one or other il disposed person may quarrel with thē. Secondly, in the prayers of the Church; whither at time of baptism, Communion, Burial, &c. If ought be doubtful, recourse must be made to the Bishop of the diecesse, where the minister lineth, whose doubt it is, and from thence, if need be to the Archbishop: Thirdly, a good construction made, either by Bishop, or Archbishop, yea, or any godly Minister in al equity is to be received. Fourthly, every doubt moved, enforceth not present alteration more thē in the Scriptures themselves. A truth so certain, as the age, wherein Basil lived proveth it, who would haue had a small thing changed, but( his equals, and superiors thinking it not convenient) he stood satisfied. in late daies, because presentest examples make freshest impression, 
Publici●●ccle●a precibus, ubi f●●d●● nov●̄ dici●●● veteri longè prac●a●●i●● &c Calvin proshis. pag. 907. in respon. 〈◇〉 ●●●pha.  we may red of the like. In the public prayers of the Church of France, these words are by occasion,( that the new Testament is far better then the old) which a friend of Master Calvines misliked, taking he had scripture on his side: for that the Fathers in the law, and wee are saved alike by Christ. whereupon he gave out that words( better) might well be spared, and another word, viz. ( same) put in the place. As thus, that the old and new covenaunt were the same. Our country-men of these times would think the motion was good,& happily they could back it with scripture vpon scripture as they now do, 
His ●●is●● tomerà& inscisè sparser as, &c. Jbid. Jd inter mu●tos vaga●●● surras antequam no bis inno●es●●res. Le vi●a●● convict●● veniam a 〈◇〉 pe●iji ibid. Deprecat or sui ●p●d senatum, 〈◇〉 quid severi●● de ipso s●a●●● 〈◇〉 ibid.  in other seeming differences: but this would not bee there and then endured. The party touched in conscience, whose zeal this was, had a hard censure for it, as spreading it rashly, and ignorantly,& at the first, without ever making Master Calvin acquainted with it nor was this all that was laid to his charged. Convicted of lightness and inconstancy, had well smarted for it, had he not asked Master Calvin forgiveness, and with all at length( though with much ado first) obtained it. And then Master Calvin entreated that the Senat would not deal too severely with him. In which practise many things come in the way worthy of special observation. But a word changed: the svit reasonable. And such a word as that: the occasion plausible. The party a man Master Calvin much respected, yet because done without his privity, howe is the action censured for rash, ignorant, and giddy. Was master Calvin in Geneva, and in those Churches for authority, more then our Bishops in their diocese, or was that city greater then our kingdom, or their Burgesses, and Maisters of their town able to do more then the Kings majesty, and the Lords of his council with us for repressing disorders? Compare the causes, how many for one blundred among our people contrary to the book of Articles agreed vpon by our whole Church: how hotly pursued by those, as haue evil will to our government, and governours? How many motions, admonitions, petitions, supplications, al of them far more destitute of scripture, then this particular of Geneva, as followeth to bee shewed. They who would haue us to propose other Churches for our example mean not( we hope) herein we should. For if they do a sharp punishment willbe the reward of violent gainsaying. Lastly to conclude: in a point twixt ourselves varied vpon, if there be a phrase in the Communion book, which the fathers haue used, should any late writer impugn it, the matter is not great. For this rule is to be agreed vpon. 
Nullus 〈…〉 inter recontes doctors est, c●ins autoritas Patrum autori●●ti, aus praf●● vi dobeas aus aquiperari. Kicker man. Systemas is th●●log lib. pag. 209. Ab annis ●ct●●gin●a. Jbid.  No late Doctor his authority to bee preferred, no●or equalled to the authority of the ●athers. A late Doctor we call any one that in our reformed Church hath written within these four score yeares last past. These five observations are necessa●ie for a phrase, and grace of speech idly censured. Of the translation this briefly wee note. under the name of the book of Common prayer, our Fathers in the daies of King Edward the sixth, did not comprehend the psalms or Epistles, and Gospels, but the liturgy, and form of prayer, as may be seen in that service book, which was translated into Latin; 
Ordinati● E●cie●●ae se● minis●erij Ecclesias●iei in storentissi●● regn● Angliae,& ad consolationem Ecclesiarum Christi vbicunque locorum, ac gentium his ●ristissimis temporibus ●lita ab Alex. Alesio Scoto Sanctae Theologia Doctore. In latinam linguam bona fide ●●versa. Ibid.  whereof Martin Bucer gave his cē●●● and before which Alexander Alesius set his learned, and judicious Epistle, entitling the book, The ordinance of the Church, or of the Church ministry, as it is used in the most flourishing kingdom of England in their country language, and now translatea into the Latin tongue, for the consolation of the Churches of Christ in these most heavy times, wheresoever scattered and dispersed, set out by Alexander Alesius, &c. Which title as also the book translated procure many just observations as 1. The book was translated out of English into Latin, which needed not, if before in Latin, as it was: if taken out of their mass-book as some ignorantly suppose. 2. in those heavy times a fit tract for consolation of the distressed Churches in other Countri●● now contrary wise in these flourishing times it is made 〈◇〉 occasion of scandal and offence, as if unthankfulness forgetting howe the boughs were a shelter from the rain, now unkindly strip the three of her leaves and branches: for what greater wound now a daies to some weak consciences, then that book, which heretofore in the day of anguish gave consolation not to our home-born but to strangers also? 3. In it translated into Latin, we find only prayers, &c mentioned but not the Psalter, or Epistles and Gospels because these might be had in their own Bibles. So that the Communion book thus understood, the offence taken at the translation is causeless,& their exceptions might haue been well spared, whereof we haue somewhat also to say in that behalf, but, least we be troublesone, we refer the Reader to the several places, as occasion shal serve: and in a word by thy good leave close this and the other two with that sentence of Salomon. fear God, honor the king, and meddle not with them that are seditious: 
{αβγδ} Pro. 24.21. ●ster. 1.7.  The word ( seditious) is somewhat more significant in the original,& implieth varying, altering, chopping, changing, as in easter 1. This is the word of God delivered by Salomon, and take the word of a king for it, Even our good Salomon, 
Proclam, for authority of the book of Common prayer.  who hath caused so much to be proclaimed at the standard in this manner. We do admonish all men, that hereafter they shall not expect▪ nor attempt any farther alteration in the common, and public form of Gods service from this, which is now established, for that neither will wee give way to any to presume, that our ●wne iudgement having determined in a matter of this weight shalbe swayed to alteration by the frivolous suggestion of any light spirit, neither are we ignorant of the inconveniences, that do arise in government by admitting innovation in things once settled by mature deliberation, &c. Yet how contrary some are to this followeth in the next page. to be considered: now good Reader we appeal to the sincerity of thy heart. Learned be thou, 
Imperiti lig●●●●otum vt intolligans Amb. d● side lib. 1. cap. 〈◇〉  or unlearned, red al, that thou maiest understand al. And the Father of our Lord Jesus Christ guide thee in the superintendency of salvation.   

REASONS FOR REFVSALL OF Subscription to the book of Common prayer, under the hands of certain Ministers of Devon and cornwall, as they were exhibited by them to the Right Reverend Father in God the L. Bishop of exeter.  

The first paper.  
ALthough we know no kind of law, whereby we may be required to subscribe unto the three articles, as they are set down in the late Cannons, yet being desirous by all good means to shun the suspicion of contempt, and disobedience with al hearty affection( as we are bound) wee are ready to subscribe not only to the first concerning the K. majesties supremacy, but also to the third( so far forth as we are bound by statute) concerning the same, viz. as they concern the doctrine of the Sacraments and the confession of the true faith: but touching the second there be some doubts which withhold us from subscribing, wherein we desire by your Lordship to bee resolved.  

1 Because the kings most excellent majesty hath made it known, that there is a new translation of the old Bible in hand, we cannot without great prejudice to ourselves subscribe to such places, as seem unto us to be contrary unto the original, and we hope shall be amended. viz. Psal. 105. v. 18. Psal. 106. v. 30. Galat. 4. v. 25. Math. 1.18. Rom. 13.13. Joh. 1. v. 1. &c.  
2 Where it is said in the preface of the Communion book, that nothing is ordained to be red but the very pure word of God the holy scriptures, or that which is evidently grounded on the same, there are appointed to be red such places of th'apocripha, as we judge contrary to the pure word of God, viz. tub. 12.15.& Eccl. 24. v. 11.12. &c.  
3 Because there are certain Chapters of th'apocripha appointed to be red in the book of Common prayer under the name of holy scripture, contrary to the sixth article, which under the name of holy scripture understandeth onely the caconical books of both testaments.  
4 Because some excellent books and many most edifying Chapters in sundry points of our most holy faith are vpon a great penalty appointed not to bee red: For no place is so fit to prove and demonstrate that Christ was man indeed, the son of Abraham,& of David, the tribe of Iuda, and the stock of Adam, and the seed promised, as the genealogies mentioned. Math. 1.& Luk. 3. No place so fit to set forth that most comfortable argument of the mutual love betwixt Christ& his Church, as Salomons song, which for that cause is called of the holy Ghost the most excellent song. No place so fit to teach us, what the state of the Church shalbe in this last age of the world, who is antichrist, what his rising,& fall shalbe, what the glory of the new Ierusalen is, as those Chapters of the Revelation which are forbidden to be red and the other are above all other commanded to be red.  
5 Because the book of Common prayer commandeth the sign of the cross in baptism, which seemeth unto us to be against the 2. commandement,& is held as a popish error to be punished in the use of the lords supper, and is of the same nature with salt, oil, cream, &c. which are abolished as superstitious.  
6 Because we haue no warrant in the word to say, that children being baptized are undoubtedly saved, as it is avouched in the rubric before the catechism.  
7 Because it appeareth not unto us, how children can perform faith and repentance by their godfathers,& how the interrogatiues in bapt. may stand with truth or common sense.  
8 Because we see not, how it may agree with the Scripture to commit the body of a notorious wicked man, dying without tokens of repentance to the earth in sure and certain hope of resurrection to eternal life.  
9 Because we know not how it agreeth to Gods word to desire God to grant any thing, which our prayers dare not presume to ask.  
10 Lastly wee desire to bee resolved, whether all the rubrics are not so to be understood, and expounded as they may agree, and not bee contrary to the articles of religion established by law, and the analogy of faith now professed in this realm.    

A second paper exhibited in this manner following.  
Although to be urged to subscribe, before it be expressed unto us, by what law such as be placed in the ministry are to be required so to do, or before the translation of the Bible now in hand which we doubt not but the Communion book being thereunto reformed, when that is once finished which may take away many of our doubts, whereas in all equity we might be well forborn until that time: yet forasmuch as your Lordship requireth my reasons that haue made me to stay from subscribing hitherto, these reasons following are the chiefest which I humbly desire to bee resolved in, before I do subscribe as you require, which I thus set down as followeth, Saluâ reverentiâ Canonicâ.  
Concerning the word of God.  
1 To approve that for holy scripture by my subscription which is but apocrypha and containeth in it manifest error is unlawful.  
But by subscribing to the book of Common prayer, I should so approve for holy scripture, vt patet in titul●. The rest of the holy scripture be red, &c. That which is not only apocrypha but also containeth in itself many errors: vt patet: judith 9. where judith commendeth that which the holy Ghost condemneth and accurseth, Gen. 49.5.6.7. & paul● post, she useth( as other writers authorized do affirm) a sinful& profane prayer, desiring God to bless her craft and deceit. And tub. 7.3. the Angel saith he was of the Tribe of Nephtalim, &c.  
2 To approve by my subscription that the chap. of apocrypha before name,& the like appointed to be red, tend more to edification, then any Chapters that can be found in the books of Chronicles, the song of songs, the Revelation, &c. which are of the holy cannon, are blasphemous.  
But by my subscription unto the communion book, I must do as is aforesaid probat: in the order of reading the Scriptures when these words are found, the old Testament is appointed for the first Lesson at morning& evening prayer, and shal be red every year except certain books and chapters which serve less to edification and might be best spared, are left unread.  
3 To keep back from the public congregation of Gods people, or by my subscription to approve a book which commandeth or enforceth the keeping back of any of the books of God which contain his council& holy will, and which are given by inspiration for the instruction of Gods people, &c. is contrary to the word of God,& maketh thē that so do guilty of the blood of the people probat: 2. Tim. 3 16. The whole scripture is given by inspiration of God,& is profitable, &c. 2ly, The revelation is commanded& commended to be red by God himself, which hath promised a blessing to the Reader and the hearer, Revel. 1.3. Blessed is he that readeth,& they that hear the words of this prophecy, Act. 2.24.& paul saith, I take you to record this day, that J am pure from the blood of al men, his reason: for I haue kept nothing back, but haue shewed you al the council of God, as if in case he had not shewed al, he might haue been guilty of blood.  
But by subscribing to the book of Common prayer, J must at least approve of this course to keep back part of Gods council probat: The book of Common prayer being strictly followed, I may not at any time red any of the forenamed books of Salomons songs, Chronicles& Revelation probat: the order of reading the Lessons excludeth the said books. vt supra.  
As for the not forbidding them to be red by private men in their houses, first it is manifest that in al places, but especially in the country parishes, whole families are destitute of a reader, and many through other imploymentes never hear one Chapter red more then that they hear in the church, and so are deprived of the use of these said books and Gods blessing together.  
Secondly these books because hard, had the more need to be red publicly that so they might bee interpnted to the people rather then left unto thē stil, as books sealed up.  
4 To red or to approve to bee red in the Church of God( which is custos veritatis) false translations which import a contrary sense then the holy Ghost intended, or to style one portion of Scripture by the name of another is contrary to truth and a good conscience.  
But to red or to approve the reading of the 105. Ps. v. 28 according to the common psalms in the communion book saying, And they were not obedient unto his word: whereas it is said in the original in the Church Bibles, and in the singing Psalms, &c. And they were obedient.( The like whereof may be shewed in many places more.) And to call prophecies Epistles as Esay 40. appointed to be red on Saint John Baptists day, and vpon the next sunday after Triniti● part of the 22. of jeremy, Revelations, Epistles, as out of Revel. 14. on Jnnocents day Histories Epistles as on monday in Easter week part of the 10. of the Acts is to do, as is aforesaid in the maior.  
Of Sacraments.  
To subscribe unto that book, which maketh common to signs invented by man, that which is proper to the two Sacraments only, or one of them, is contrary to the word of God.  
But to subscribe to the book of Common prayer is to subscribe to such a book: probat: That book ascribeth to the sign of the cross that which is proper to the Sacrament of baptism in these words. First, we receive this child into the congregation of Christs flock,& do sign it with the sign of the cross, in token that hereafter he shal not be ashamed to confess the faith of Christ crucified, &c. where both the receiving into the church( as must needs bee employed by this copulative ( and,)& the end that this sign of the cross may be taken of remembrance to the child both of his Initiation into the church,& also his profession( which thereby he is to be put in mind of to continue ever constant in) are proper to the Sacraments. Also confirmation hath that ascribed unto it which is proper to the Sacramente● in these words. That by imposition of hands& prayer they may receive strength against al temptations, &c. & paul● post: we pray thee to certify them( on whom they lay their hands) by this sign of the favour and gracious goodness of God towards them.  
if the signs that Christ hath instituted in the gospel be sufficient to represent and seal up unto us Gods favour,& his special graces, as in bapt: the washing of the water, in the Lords Supper, the representations which the bread& wine do offer to our minds: then to bring in, or to approve by subscription the bringing in of other signs at the administrations of these Sacraments to represent or seal up unto us Gods favour or special graces( which the said Sacraments were instituted to represent) is to detract from the sufficiency of Christs institution,& is an impious addition.  
The like may be said of the signs of Imposition of hands in confirmation, and in other like things not commended unto us by Christs institution.  
But by subscribing I must approve of so doing as appeareth by the sign of the cross as is before alleged, where it is made a sign of Jnitiation into the Church& a betokening of our constancy in the service of Christ.   

A third paper exhibited.  
I take it that J am not compellable by any lawe to subscribe to the three articles mentioned in the Cannons.  
The whole Bible is now a translating,& I doubt not but many things willbe amended, which are contained in the Gospels, Epistles, and psalms being parts of the book of common prayer: therefore I should much prejudice myself, and the persons that are to take pains in this business,& cross the kings most excellent majesties purpose in reforming the book, if I should subscribe unto it, as now it is.  
whereas I am required to subscribe to 3. articles by virtue of a Canon lately made viz. First to the Kings majesties supremacy. 2. To the articles of religion in number 39. 3. to the book of common prayer and of ordering Bishops, Priests, Deacons, &c. To the first I willingly offer so to do, also to the second, so far as the statute requireth in that behalf viz. so far as the articles concern the doctrine of the Sacraments, and the confession of true faith. As for the rest I cannot without further resolution subscribe unto them in such sort as is required. viz: willingly, & exanimo, that there is nothing in them contrary to the word of God.  
For first in my understanding the book of Common prayer is directly contrary unto itself, the book of articles contrary to the book of Common prayer: the books of homilies, which are comprised in the 39. articles are contrary to the same articles. These as they differ among themselves so haue they somethings in them against the word of God( as yet J am persuaded)& shal appear in the particulars herevnder written, but when the same my doubts shalbee removed and things truly explained and reconciled that seem to me to differ( which J desire) I shal be very willing to submit myself, and to subscribe unto them. Otherwise I desire to do nothing against my knowledge and certain persuasion.  
1 The contrarieties of the book of Common prayer in itself.  
in the preface of the book of Common prayer, it is said, 
Preface of the book.  it is ordained that nothing shal be red but the very pure word of God the holy Scripture, or that which is evidently grounded on the same. Contrary to this the same book doth appoint many things to bee red, which are not the pure word of God, nor evidently grounded on the same, but clean contrary as the apocrypha and sundry collects, therefore I cannot subscribe.  
The Angel saith J am raphael one of the 7. holy Angels, 
●ob. 12.15. to be red Octob. 4.  which present the prayers of the Saints, and which go forth before his holy majesty. This is directly contrary to the word of God and derogateth from Christ Jesus, who is the only mediator, and to him belongeth the offering up of the prayers of the Saints. 
Revel 8.3.4.1. Tim. 2.5.  Reve. 8.3.4.1. Tim. 2.5. alms doth deliver from death, and doth purge al sin.  
This is also directly against the word and the bloodshed of Jesus Christ as appeareth by the Scriptures following. 
●ob. 12.   
The blood of Jesus Christ his son cleanseth from all sin. 
job. 17.1. Pet 1.18.19.  Ye were not redeemed with corruptible things, &c. But with the precious blood of Christ.  
judith commendeth the zeal& wickedness of Simeon& Levi, 
judith. 9.2. red Octob. 10  v. 4. moved with thy zeal, &c. hear me also, &c.  
Their fact and zeal is here directly contradicted. 
Gen. 49.7.  Cursed be their wrath for it was fierce, and their rage for it was cruel. I will divide them in Jacob and scatter thē in Jsrael.  
Christ the wisdom of God described, 
Eccle. 24.13. red Novem 7  v. 12. saith of God the father he created me, &c.  
This is also against the Scriptures& the Creed& consequently against the Articles of religion which contain the creed.  
Not made nor created but begotten. 
Athanasius creed. Nicen Creed. Collos. 1.15.18. The Go●pell on the sunday after Christmas day.   
Begotten not made.  
The first begotten.  
The book hath when his mother Mary was married to joseph. The text hath when his mother mary was betrothed unto joseph. This is contrary in making the holy Ghost speak that it would not, 
Mat. 1.18.  whereas the book saith in the preface, that nothing shal be red but holy Scripture, &c. and yet after appointeth the apocrypha, and so is contrary to itself.  
So also it is contrary to the book of Articles. 
Art religion. 6.  for art. 6. it is said in the name of holy scripture we understand those caconical books of the old and new Testament, which immediately after are name, but th'apocripha which are commanded to be red, are none of the old and new Testament, ergo these two books are contrary th'one to th'other and so cannot be safely subscribed unto.  
Collects.  
Almighty God, 
Collect after the offertory.  &c. Those things which for our vnworthynes we dare not,& for our blindness cannot ask vouchsafe to give.  
These words fight directly against the word of God, 
Iam. 1.5.6.7. Rom. 14.23. & true faith, james. 1. if any lack let him ask in faith,& waver not, &c. For such receive not Rom 14.23. Whatsoever is not of faith is sin.  
Almighty and everlasting God, &c. 
Collect. 12. sunday after trinity.  forgive us those things whereof our conscience is afraid, and give unto us that that our prayers dare not presume to ask, Collect 23. sunday after trinity, grant the things which we ask faithfully. These are contrary, and the first of them directly against the word and true faith, as th'other above.  
By the blood of Jesus Christ we may be bold to enter into the holy place, v. 22. 
Heb. 10. 19.2●.  Let us draw near with a true hart in assurance of faith, &c. These places are directly against doubting and slavish fear, ergo not to be subscribed. 
Heb. 4.16.  Let us go boldly unto the throne of grace.  
Blessed God which hast caused al holy scripture to bee written for our learning, 
Colle. on the 2. sunday of Advent.  grant that wee may in such wise hear them, red, mark, learn, and inwardly digest them, that by patience& comfort of thy holy word we may embrace and hold fast the blessed hope, &c.  
Here the book rightly confesseth that al holy Scriptures be written for our learning as doth, 2. Tim. 3.16.17. The whole Scripture is given by inspiration of God profitable to make the man of God perfect.  
But the same book of Common prayer elsewhere forbiddeth sundry places of this Scripture to bee red in the Church both of the new& old Testament, as if it were not from God or as if it were not profitable, and at least as it is said in another place of the same book, is left out as less profiting or edifying,& so to the great reproach of it, blind and false apocrypha preferred before it, and to be read instead of it. Thus it is manifest that the book is against itself, and against the Scriptures th'apocripha being preferred before it.  
rubric before confirmation.  
it is certain by Gods word that children being bapt. haue al things necessary for their salvation,& be undoubtedly saved. First this is too much presumption for any man so peremptorily to affirm, for this is to enter into Gods secrets. Secondly it strongly savoureth of that Popish opinion that the Sacraments bring grace, ex opere operato, as the Papists do affirm in the Rhemish Testament, &c.  
burial.  
The Minister must peremptorily affirm that God hath taken to him the soul of the departed. he must affirm him to be a dear brother, in certain hope of resurrection to eternal life, this is besides his knowledge,& against Gods word, Deu. 29.29. The secret things belong unto the Lord: things revealed to vs. But this is not revealed, ergo this nourisheth Origens gross error, that saith al shalbe saved. Isay 5.20. This is to call good evil, and evil good. Ob. We ought to hope the best of al. Resp. It is true yet not peremptorily to judge, &c. This belongeth to God.  
Translation.  
The book saith they were not obedient unto his word: 
Psal. 105.28.  The Scripture saith they were not disobedient unto his word. These are directly contrary, ergo J may not subscribe.  
This may be a fault in the Printer. 
Ob.   
Be it so, 
Resp.  it shal be no less fault in me to subscribe unto it and say his lye is truth, let it be amended and then subscribed.  
Then stood up Phinees& prayed,& the plague ceased. 
Psal 106 30. Num. 25.   
The Scripture hath, then stood up Phinees and executed iudgement and the plague ceased.  
The book hath mount Sinai is Agar in Arabia& bordereth vpon jerusalem. 
Gal. 4.21.   
The text hath Agar or Sinai is a mountain in Arabia and answereth to jerusalem. 
4. Sundaie in Lent.   
The book hath three hole verses more then are in the text, this is adding and so against the word. 
Psa. 14.   
The book in the psalm leaveth out diuers words, 
Words, titles, sentences left out.  and all the titles of the psalms and whole sentences, all which are given by inspiration from God, as this one sentence, praise ye the Lord is left out 17. times at the least in the psalms,& gloria patri put in, as in Psal. 105.106. in the end of the Psal,& this is within the compass of detracting and so against the word.  
The book appoints apart of the Lords prayer to be left out. That comfortable conclusion for thine is the kingdom power and glory according to the popish missal.  
The curse is heavy of adding or detracting, 
Revel. 22.19. Ob.  Revel. 22.19  
The meaning is not to take it utterly away, the Minister may use it if he list. Resp. So the Papists may excuse the taking away of the second commandement, but if the Minister add to the book he is subject to inditement.  
The Sacrament of public baptism.  
in the 1. prayer the Minister must and doth affirm that God by the baptism of his son did sanctify the flowd jordan to the mystical washing away of sin: this is an idle affirmation not warranted by the word, Mat. 3.12. Where mention is made of Christs baptism, and none of sanctifying the flowd.  
The Minister must affirm to al present, 
Exhortation after the gospel.  that God will give it eternal life, and make it partaker of his everlasting kingdom, wherein the Minister speaketh more then he knoweth is true, 
25 Art. of religion.  and in some it may be untrue, ergo Not to be subscribed unto being so doubtful, and this is against the 25. article of Religion, which saith that Sacramentes are effectual signs of Gods grace and good will, and not that they save.  
Interrogatories.  
Dost thou forsake the Deu●l? 
Interrogatories.  Dost thou beleeue in God? This cannot bee warranted by the word, and it is against sense. Ob. The questions are demanded of the Godfathers Resp. Then they speak vntruely for the children: for they cannot beleeue. Faith is by hearing, &c. Rom. 10.17. But children are not capable of doctrine.  
The Godfathers answer not for the children that they beleeue but for themselves. 
Ob.   
This is to barren a shift. 
Resp.  Then mark these three questions. Wilt thou be baptized in this faith? The Godfather saith it is my desire, but this is not true, he doth not desire to be baptized, 
Musculus common places fol 6. 9. 61. 697 698.  if he speak for the child it is as false& idle for the child hath no desire of baptism.  
He saith in asking& answering such questions we wrong our sences. Farther he calleth it a fond custom not to bee defended: that it rose by the Bishops disorderly applying that form of Baptism: of such as were of years and understanding to infants.  
The cross.  
The cross is brought into the Sacrament of baptism by Antichrist, namely by Pope Clement the first, by his own device, and without any profitable use, together with oil, spittle, cream, and confirmed by Pope Sylvester. 1. Three of these are taken away to avoid superstition as was the wafer cake, why then should the fourth stand, and that in so high a place as in the Sacrament, which hath been more abused then any of the rest, and is of the Papists worshipped, and is of weak Protestants esteemed a principal part of the Sacrament?  
it hath some use, 
Ob.  for it signifieth that a man shal not bee ashamed of Christ crucified.  
This is to make a new text, 
Resp.  and a new and strange doctrine, it is that 2. lines a cross should so teach: it is idle trifling and dangerous: it teacheth no such thing, neither is there any promise of God that it shal work any such effect, but this men are taught by the preaching of the gospel.  
if it be said that by the cross, the child as by a badge is dedicated to Christ Jesus, and to his service, this is in effect the same that baptism doth, and so it is made a Sacrament, or at least equal with baptism, which is against the word. in the Archbishop of Canterburies Articles in his ordinary visitation, inquiry is made for Popish ceremonies in the Lords Supper to be punished, and the cross for one, &c. Is crossing dangerous in one Sacrament, and is it so tolerable and commendable in the other?  
again as it is commanded and is practised, the Minister doth but mock the people: for he saith he signeth the child with the sign of the cross. Yet makes no sign at al, neither of any colour nor of any impression in the childes forehead, now if the cross be so necessary let the Minister haue direction, for the book giveth none, what manner of cross or sign he shal make on the child.  
Al Jdols are contrary to the word of God, Babes keep yourselves from Idols, 1. jo. 5.1. But the sign of the cross is an idol, ergo the sign of the cross is against Gods word.  
Whatsoever is a humane similitude of a thing whereunto any give religious worship, 
Thasumption.  and is of some worshipped itself, that is an idol. But the sign of the cross is a humane similitude whereunto many give religious worship, and itself is religiously worshipped of the papists: ergo it is an idol.  
Bellarmine lib. 2. ca. 30. of Images The cross hath three virtues 

drive away Divels.  
heal diseases.  
Make holy the thing it toucheth.    
We may not make the likeness of any thing in heaven or in earth, appointed to a religious use, come. 2. But the cross in baptism is the likeness of something in heaven or in earth, appointed to a religious use, ergo wee may not make the cross in baptism.  
After the child is baptized, the Minister affirmeth that every such child is regenerate. The Minister thanketh God that the child by baptism is regenerate: this is to attribute that to the Sacrament which is proper to the holy Ghost,& so contrary to Gods word, ergo not to be subscribed unto.  
Private baptism.  
Private baptism is against the word of God, for Sacraments by God are ordained to bee public actions. The words in the rubric import a necessity of baptism to salvation, there it is said without great cause, or great necessity, or great extremity, it shal not bee administered. What is this great necessity, if it be not meant to salvation? and then it doth nourish Papists in their error, and draw the ignorant into the same error.  
Confirmation.  
in the prayer he saith after the example of the Apostles we haue laid our hands to certify them( by this sign) of Gods favour and gracious goodness towards them.  
again by imposition of hands and prayer, they may receive strength and defence against al temptations of sin and assaults of the Devil.  
First this is no true imitation of the Apostles: They had warrant: the Bishop none: they laid on hands& gave gifts the Bishop layeth on hands, but giveth no gifts.  
The catechism of the book.  
Quaest. What is required in persons to be baptized. Resp. Faith and repentance. This is more then God in his word requireth, ergo not true and so not to bee subscribed. For children can haue no faith, Rom. 10.17. Faith cometh by hearing, and hearing by preaching, yet they must be baptized as the Jews children were circumcised.  
A fourth paper but not exhibited hath beside the former exceptions these that follow.  
The first Lesson Novemb. 22. at evening prayer, Barue. 1.2. It is written in the fift year, and in the 7. day of the month, what time as the Chaldeans took jerusalem, and burnt it with fire. But this is untrue. For the city was burnt in the 11. year of Zedechias, as 2. King. 24.28.29.30. compared with 2. Reg. 25.9.  
Eccles. 46. is appointed to bee red at Evening prayer. Novemb. 17. where it is written, v. 20. That samuel after his sleep prophesied of the Kings death, and from the earth lift up his voice. This is untrue, for this was not Samuel but Satan. Doctor Fulke in his book against Martin in defence of the translation of our Church Bible, fol. 232. Saith the son of sirach seemeth not to be directed by the spirit of God, which ●ffirmeth Samuel did lift up his voice after his death out of the earth. And in his preface of his book 77. fol. he saith whereas we refuse the books of toby and Ecclesiastacus for caconical Scripture it is not( as you say ridiculously) because Luther& Calvin admitteth them not) but because they are contrary to caconical Scripture.  
August. 26. day Dan. c. 14. Is appointed to be red at Evening prayer, which D. Fulke in his book against Martin the Papist in the preface, fol. 22. for divers causes reiectes calling it a fable.  
in the Gospel of S. Luk. 10.1. It is written, after these things the Lord appointed other 70. also,& sent thē two and two before him, which is according to the greek text. But in the book of Common prayer we are commanded to red. The Lord appointed other 72. which is repugnant to the word of God: This is the Gospel vpon St. Lukes day.  
Some other exceptions urged in conference the Reader shall find vpon occasion in their due place, whereunto he is entreated to make recourse in the argument following. What else in the third paper remaineth unanswered now( for fear of tediousness) forborn shall with some other papers( since scattered in corners) at more leisure God willing and blessing our labours hereafter bee more fully answered. Till then content thyself with these premises and the answer following.    

answer TO THE REASONS for refusal of Subscription.  

THEIR PREFACE.  
THE first entrance they make as appeareth before in their notes,& it standeth as a preface to their gegeneral complaint.  
Although we know no law.]  
it would pity any true Christian, that after so many years happy success, in the daies of the Gospel freely, and sincerely preached, men, that sit to judge according to law, 
Act. 23.3.  should like Anania smite contrary to al law. For that cannot be ioy, but grief unto so many poor souls, as mourn in Sion,& would with al their harts be thought obedient,& conformable to al godly proceedings by authority prescribed. Which is the present lamentable estate of some afflicted Ministers at this time, deprived of house& home, and al their livelihood, for tendering the safety of their conscience, which is right dear unto them. And if no remedy, but they must be urged to extremity in the rigor of the power lately exercised, the very truth is, they see no draw to require subscription at their hands. Shal any man prove there is, they will eftsoons yield al willing obedience? Pardon thē good men. If it be any fault at al, it is not wilfulness. Far be that from them. It is only ignorance, that they know not any law to commande so much. For did they, none in the world more forward then they. witness the good opinion they haue of the laws of our land, 
D. S in his answer to I. T. pag. 46. lin. 16  whither common or ecclesiastical: The common which divers of their inclination call by very shameful names, as mistress of the stews &c. And can you blame them, if they take not that for lawe, or do deny obedience unto it? There is no reason in the world for it, and therefore you may bee sure, they mean it not of that law. For they are no such fools( simplo as they are) to be tried by that, 
Epist. To Reformation no enemy, p. 3. B. lin. 10.32. O quam honesta voluntate erran● miseri Lactans de Ins●●●. lib. 5. c. 19.  which wicked lawyers, wicked iudges& Atheists do urge, and exercise at their pleasure. Wherefore in pleading there is no law, it may be their simplo honest meaning is.( For they mean nought but well) to take the common law of our land for no law, because a mistress of the stews and exercised by such profane persons as they writ it is. And should they take it for law, they well know it punisheth them,& that severely, as appeareth by a statute, wherein it is wisely provided against these desperate courses, but what dare not they do? 
Elizab. 1.  If any Minister, &c.( see the statute.) Be they of the ministry, or of the people, so little as they know of the law they are not ignorant, that their writing, and speaking to the derogation, or depraving of the book of common prayer, or any thing therein contained, is by evidence of the fact under their own hands so notoriously known, as sufficient to press them with the penalty of the statute, not once, nor twice, nor a third time haue they been found faulty, but usually either in private, or public, or both ways they sharpen tongue, and pen. And had a quick course been taken with them at the first, as the law threateneth, the evil had never grown to that height it is now come. But that which Tully writ long since proveth true. 
Quotusquisque reperi●tir qui impunit ●ep●o posit●● abstinere posset inits i● Citer●de office.  give a little impunity, and not one of a thousand will forbear doing of wrong. it remaineth to show whether ecclesiastical law charged them with any such duty in this kind. kind as they are to the other, so in this many seem of no better affection, or mind at al. For being convented at times before our Reverend Fathers of the church, such a jewel they make of their spirit of contradiction, as for fear of flattery they should give titles to men of authority, divers of them speak their pleasure without reverence to those grave persons, holding it more fit to return answer with scorn, and disdainfulness, pretending their case the estate of innocent Martyrs, not sparing verbatim to a●leadge for themselves the very sentences of such holy men, as in the daies of firehot persecution laid down their lives in defence of the gospel, making the standards by to think( as others before haue written) that our Bishops are oppressors, persecutors, bloudsuckers, defenders of wilful disloyalty to our Lord and saviour Iesus Christ. Some such things haue they lately spoken,& others before published in writing as may be red in their books, 
Mortuis authoribus huius veneni, scelerata tamen eorum docirina n●̄ moritur ●aebed. contra Arrian.  whose venom ye● tainteth though the authors be dead, as Febadius to like purpose sometime said of the Arrians: in saying therfore they know no law. They mean they know neither law common, nor ecclesiastical. For to give you an abridgement of their opinion, these are the words of others, 
Epist. To Reformation no enemy, p. 3. lin. 13.  their fellowes in this quarrel. magistracy, and Ministry haue walked hand in hand in contempt of religion.  
And sorteth it with reason, that such wicked men should be their iudges, or that their definitive sentence should go for law: Al which considered great cause may be thought to right them in their defence, ( They know no law.) Gods commandements they allow, his eternal word they magnify, make it plain unto thē by any place of Scripture, that A. B. C. D. or any other Minister is distinctly required to subscribe, and then will they take it for law, yea their names, hands, harts, and al you shal haue. And to speak a truth. Can they yield more, or having such grounds to build vpon, do they not well to say? ( They know no law.) Time was, they spake thus, and gave it up in writing: whereunto answer was made, that in express terms they were required by virtue of a Canon, which is to us a law, being ratified as it is under the kings majesties hand, and seal, yet stil they sing one song, yea they raise the note thus high.  
We know no kind of law.]  
But what writ they? is not reason the ground of law? is not equity the kindest law? Both of them a kind of law. And stands it with reason, or equity, or both, that men subscribe to crotchets of their own making, and refuse public prayers penned and approved by our godly learned, for so was the book of common prayer, the communion book, wherein the form of our Church liturgy is at large set down? Are al men so exact that they never do, but what lawe exacteth? Or may we not, if we speak the truth, and speak it in the easiest terms( love can deliver,) may we not justly fear that many,( who defend themselves thus by pretence of law) do many things, and that of purpose in offence of law? Can they in reason( let the indifferentest judge) seek countenance of law, who in their courses of opposition discountenance law? Or would they haue any so simplo, as to think, when they hearken after law, that their intent is to do, what law commandeth? if so( for with these faire gloses they shadow an il meaning.) 
15 Hen 8.19. Elizab. 1.  A law it is, that none of the clergy shall assemble for religion to make, promulge, and execute any constitutions, or cannons without authority of the Q. writ. to assemble, and being assembled to haue the Q. royal assent,& licence so to do vpon pain to suffer imprisonment, and fine at the Q. will: yet contrary to this law in contempt of royal authority, and of their own doings( for a parliament act is their own deed) they haue had their Sinods, and sinodal assemblies, wherein divers things haue been complotted, dangerous to the estate. Men of this platform that talk thus ( They know no kind of law) let them say, whither this were law they did, or not unlawful that they did? A law there is,& they well know it is, That no man shall advisedly maintain any doctrine contrary to any the articles of religion, if he shal such and such penalties are threatened. Be the law what it may be, and the punishment heavy, as they know it is, these that know no law, knowing this for a law, advisedly maintain( for they preach, writ, publish) many doctrines contrary to many articles of religion established in our Church. A law it is: No manner of order, act, or determination for any matter of religion or cause ecclesiastical had or made by authority of the Parliament in the first year of our late queen shall be accepted, deemed, interpnted or adiudged at any time after it, to be any error, heresy, schism &c. Yet all these errors, and heresies they haue gone about to prove against the book of Common prayer, whose form was accepted, deemed, judged, interpnted agreeable to the word of God. A law it is: Such jurisdictions privileges superiorities, and pre-eminences spiritnal, as by any spiritual power hath heretofore been, or may be lawfully used for visitation of the ecclesiastical state, and persons, and for reformation, order,& correction of the same,& al manner of errors, heresies, schisms, abuses, offences, contempts and enormities shall for ever be united to the imperial crown of this realm. And the Q. her heires, and successors Kings and queens of this realm shall bane full power by letters patents under the great seal of England to name, and authorize, when, as often, and for so long time, as her highnesse, her heires, or successors shal think fit such persons, as shee, or they shal think meet to occupy, and execute under her al manner jurisdictions, privileges,& prehemi●ences in any wise concerning any spiritual jurisdiction, &c. All this, or a great part of this royal prerogative, there are many( of these that stand out) swallow up in a new found power of their fond supposed presbytery. A law it is, that such Canons, constitutions, ordinances,& sinodals provincial already made, which be not contrariant, nor repugnant to the law, statutes, and customs of this realm, nor to the damage or hurt of the kings prerogative royal shal now still be used, and executed, as they were before the making of this act. But these Cannons, constitutions, ordinances, &c. require obedience to Episcopal authority, and to the processes of Ecclesical courts, which the dislikers of the book of common prayer haue contemned heretofore,& of late, as their punishment inflicted witnesseth, & the kings highnes royal proclamation hath published to the world given at Wilton. Octob. 24. 1603. An ancient custom it is of our land in the nature of a law, most agreeable to the royal prerogative of our gracious king his majesties progenitors of famours memory, if ought needed a review or reformation, to proceed therein, either themselves of their own principal power,( which to them in such cases appertained) or by advice of the Lords of their council, or in their high court of Parliament, or with consent of the Bishops, or by convocation of the clergy, al which sometimes they haue done, either jointly, or severally by any one of these; as they haue seen good cause leading thereunto. Which very course by our dread sovereign royally imitated with consent of his honourable council, and learned Bishops practised, in authorizing the book of Common prayer is, and hath been obstinately impugned, contrary to the ancient laudable customs and practices of former times, the true kindly presidents of that obedience, which well becometh loial,& dutiful subjects, specially all such, as to the slander of the gospel would not falsely be reputed zealous. An infinite company of the like instances might be given, were our leisure such as would intend a strict examination of every particular. Al,& every of them making good proof that the defence, wherewith they would award refusal of subscription is but colourablie alleged, and afordes no such tolerable construction, as simplicity might think,& they cunningly intend. As if ( knew they any law) withal readiness they would subscribe, who( good creatures harmless seduced to free them of that wrong interpretation charitably conceived by others of them) never had any the least thought to that purpose, when they first writ and should it appear to bee law as it did, for al their smooth pretence they had no meaning at al to subscribe. But leave wee these advantages given in law against thē, see what of themselves they contentedly will yield, and how far forth they condescend. After much ado( for no small ado with such men) give their word the most of them will, as they seem to do, if a man may beleeue them of their word ( that is all the doubt) but better, or worse, take it as it is, give their word they will to use the book of common prayer in their Ministry, and no other, non in any other form. Why then may they not approve so much under their hands, or will not their dead comdemne thē, as much as their pen,& their practise as much as their writing? 
Litera scrip●● manes.  but that guilty( belike) to themselves of their own inconstancy( which no government may endure) they think their letter will bide by it, as a witness against them, when they would chop and change words delivered by mouth, as they see cause. Therefore they do as they do for fear in time to come, they shal not haue like liberty, as heretofore) to fling out at their pleasure( for they think to prove revoltes, when opportunity may serve, though now it do not,& the peace of the Church is not for their behoof: a noubled water they must fish in. These& the like reasons are why they let pass their word, as not passing for it. But their name under hand( in dead underhand) they withhold resolving for a truth( and a truth it is there in not deceived) they know not how their mindes may alter, and they would be loathe to disadvantage themselves so far. behold what wisdom men haue just of the scantling with some at a popular election into some office, who promise this& that. Their voice you shall haue, but their names under hand at no hand( take heed of that) where others that mean plain dealing be as good as their word. Their hand shal go with their tongue, if so required, and afterward in scrutiny they prove they said no more then they will do. And therefore alone to them. They had as live writ as speak, whereas the others policy is fast and loose.  
But yet a little farther let us go on, and in a more easy familiar proceeding by way of interrogative, wee ask but this. do men set to their hands by way of petition in token of their dislike,& do they think it much to set to their hands an token of their just approbation? will they to pleasure their friends, not spare their letter, and their name, and will they spare a letter of their name to please authority? Know they not, for we speak to them that writ, and say ( They know no kind of law) know they not, how good Christians samplars of truth, 
Leges ex malis morib●, {αβγδ} arrest Ecle. ●●. 5. c. 6. & unfeigned love, are a law to themselves,& ease the magistrate of much trouble? Where laws commenllie are of evil manners, and enacted by authority because of some disorder. See wee not in al this time of our experience, where we live, how the Maior of a city, or corporat town hath divers articles, whereunto himself,:& his brethren subscribe& do any of the Commons twit government, or governor with this toying excuse ( wee know no kind of law?) is it necessary in a politic estate( as wee know it is) and shal wee only bee out of order, vpon whom the eyes of our people are so attentive, as they can, and do make our several actions their exemplary protection for what themselves do? And therfore it is good they see our obedience to law, least otherwise they make us patterns of rebellion,& by our practise bear themselves out to make laws no laws, when they are not to their liking.  
A third paper declaring the mind of his author makes an excuse thus: I take it I am not compellable by any law to subscribe.]  
His meaning is( we take it) that if he be not compellable, he will not do it. So then, if he do, he must bee compelled: and is forced obedience so well pleasing to God and man, or to this man? Or if not; How pleaseth it him so to writ, as if we do nothing well, but first compelled, or rather, as if a thing were well done, that is unwillingly done? But by his own writing a man may find he speaks contraries. At the end of the period he takes a new rising: Whereas I am required to subscribe to 3. articles by virtue of a Canon lately made.]  
These two sentences. His first,& this are evidences that he followeth not the truth in love. For is it a truth? He is not compellable by any law, and yet knoweth( for so he writeth) that he is required by virtue of a Canon? And is not obedience a virtue, or is not a Canon a holy rule, more thē an ordinary law, having strength from the kings royal assent, 
Deprenndi misorum ests Fabin vel indice vincam Horat. S●tyr. lib. 1. Sartyr. 3.  and the church our mother her mitronlike institution? And is it arbitrary in him for al he is thus required, or is his love so little unto al good order, that he must be compelled? It is a miserable thing to be taken tardy, and no hard matter to determine who hath best in this case.  
Anon after( as we red) it appeareth the man is content to subscribe to 2. but not to 3. As if they that must subscribe had authority to prescribe. But as it is a truth many except. So in the lo●e we owe, may it please the godly well disposed Reader to understand, why some except against subscription. All rely much on this:  
There is a new translation of the Bible in hand, whereunto the Communion book being reformed many doubts might be taken away so as we cannot subscribe without prejudicing ourselves▪ and the persons that are to take pains in this business, yea we shall cross the Kings most excellent majesties purpose in reforming the book]  
turn we our eyes back to the several papers before, we shal find they al concur in this as in a matter of i●st exception. His majesties graci●us care in new printing the Bible. As if Manichelike they dreamed of contrarieties, either in the old translation to the new, or in the new to the old. 
Translation of the ●sb●e no just cause of exception.  Whereas we must know that variety of translation proveth not contrarieti● in Gods word. A thing many stumble at without just cause of offence. No doubt: sometimes but ( not often) a more significant word may be given,& in case a sentence were somewhat doubtfully translated, 
Qui ex heb. lin gui s●ripturas in Grę●am ver. terunt linguam ●●merari possunt. Latini autem nullo nodo. Aug de doct. Chri●t l 2. c. 11. Apud Latinos ●os sunt exemplaria quot codices Hicron. praf in Josus.  it may peradventure be more familiarly explained, but that no hindrance why any should think the books, we receive for the public divine servi●e of God( whither Bible or Communion book) that they bee contrary to the word of God. For always in the better ages of the church great diligence hath been used five, six, yea infinite translations in the same tongue,& in many places not one agreeing with the other, yet no depraving of one or other, specially such a one, as was generally received by public authority. But the translation of the Bible, what hindereth it subscription to the book? For should the odds be greater then is either possible, or probable, that some places in the psalms, or Epistles,& Gospels may vpon review haue some small different translation from that, which is already, yet the confession, leitu● gie, form of baptism,& the Lords Supper, Collects, thanksgiving,& all the prayers( whence the book is name the book of common prayer) admitting no change, not alteration, but abiding the same( as they do and shal do) cuts of that needless fear of their vain doubts, and imaginary scruples. And may we suppose more needeth redress thē as yet we hold, the proof they bring is not of weight sufficient, yea were it, as they would haue it, the Communion book should be quiter removed, which is more then enduring some small alteration(& yet neither of these are proved) why may we not as safely join hands for approving this book and the ceremonies appointed, 
Act. 15.  as the Apostles who writ letters with one accord in testimonial of the approved use of the jewish ceremonies though such as afterward gave up the Ghost, for their date within a small while after was utterly expired? The greater is some mens faults, that for all this stand out as they do, and think they say much for safe conduct of their purpose, when if their purpose were discovered, it sheweth they cannot well abide wee should agree in one, as otherwise we hope, and our gracious King inioines us, that we do. And least wee seem to say this without ground. know that in al this time the Bible is in hand( though men in these partes of the West pretend many faults escaped in our translation yet) not any of these find-faults haue given any notice( as his majesty required) to those learned Divines implored in that great business, who did they desire reformation, following the truth in love, they would bee either first, or the busiest to give direction in this kind. But for al their shows it is probably conjectured, they are not so well furnished with spare notes, or if so, not so minded to put to their helping hand. God wee pray forgive them this sin, that are so eager to reprove, but not to amend.  
proceed we on farther in examining the defence they make for themselves: They may not subscribe.]  
And why? Is it because subscription is utterly unlawful, or urged without lawful authority, or urged for things contrary to the word of God? Some haue thought the first, some the second, al allege the third. The first sort are fewest, because refusal of subscription to the kings supremacy is a supreme capital point, as much as a mans head is worth● and that lost the wit is gone. 
Qui capu● amisis, perdidit ingenium.  These haue this wisdom, if for no other reason, even for this to yield subscription hereunto.  
To a set form of prayer many mislike subscription. 
Plasuis us pre●es. &c: quae pro ba●ae fuerint in Concilio ab omnibus celebrentur n●e aliae o●nin● di●antur nisi quae à pruden●ioribus tracta●ae in synodo fu●rin●. council. Milenis can. 12. No fortè aliquid contra fidem, vel per ig norantiam, vel per minus fludiu● sit compos●i●●● Jbid.  If so, it is either because a set form of is not to bee endured in the Church of God, or else it is because the unity of the spirit in the bond of peace is not to be preserved. Whither of these granted, absurdity vpon absurdity must needs follow. The fondness of men not enduring prescript prayers hath long since been condemned. The council of Mileuis, it hath seemed good, &c that prayers which shall be approved of in the council be celebrated of all, nor any other said, but such which shall bee handled in the synod by men of most wisdom: The reason is there given and the reason is good. Least any thing peradventure bee otherwise framed contrary unto faith, either by ignorance, or for want of study, and due meditation. The like was enacted by the council of Carthage, the second and third. 
Genadius Episcopus praeses con cicij dixit omnia quae à v●stro caetis statis●a sunt places ab omnibus ●●●stodiri? Ab universis Episcopis dictum est, places places us custodiantur ab omnibus: G●n●dius Episcopus dixit Si quod( non opinamur) ab aliquo fuerint violata, quid statuitu, quod fieri debeas? Ab universis Episcopis dictum est. Qui contra, &c.& subscripseruns omnes council. Cartha● 2 in fine. Quascunque process aliquis describit, non iis ●●tatur nisi prius ca● qua instructiorib●s frairibus contuleris. council. Carthag. 3. Can. 3. justin Martyr apolog. 2. pro Christianis.  In the second thus Genadius the Bishop president of the council said: is it your pleasure that al things that are decreed by your assemblies shal be kept of all? answer was made by all the Bishops: it is our pleasure, it is our pleasure that they be kept of all. I but( quoth Genadius) as we think not if any shall break thē, what must be done? All the Bishops said, who ever goeth against his profession or subscription, thus and thus he shal be dealt withal, &c. And all subscribed. In the third council of that name Ministers are forbid, much more private men, to rehearse prayers at the Communion table, before they had been allowed by very sufficient learned men. Let no man( saith the Canon) use the forms of prayers, which he hath framed to himself without conference with the brethren that are better learned. Likewise, justin Martyr( in his time anon after the daies of the Apostles) setteth down the method, and order men kept in their public prayers, which summarilie he draweth to these heads. 1. After they had baptized they pray for themselves, and for him that is baptized, then for all men that they may be meet to learn the truth,& to express it in their virtuous life,& conversation, that they be found to keep the commandements and that they may attain eternal salvation. Thus if prayers advisedly, deliberately, reverently aforehand thought vpon are accordingly to be received, why should we not keep the unity of the spirit in the bond of peace? Which we must aclowledge, and acknowledging subscribe to, in as much as a uniform subscription is a gracious outward good means to knit us al in one,& as we verily well hope( the Lord blessing this hope) an indissoluble fast bond of a true and godly peace. And that it was so thought long before our time, appeareth by the grave ancients met in that famous council of Nice, almost 1300. years ago that famous council of Nice so well reported of in al ages following where it was decreed, that mens iudgment& consent in the ordinances of the church should be taken,& set down in writing under their hands. 
〈◇〉 ●mni● banc habeans ●b iis confession●●●, quam per scripturam exigi oporiet, ut fa ●●antur se cum ●mni consensu Ecclesiae Catholica statuta observaturos, Ni●●n. council.  Before all things let them haue of them this confession, which must be exacted by writing, that they may confess with all their consents they will observe and keep the ordinances,& Canons of the catholic Church. Men were not thē so scrupulous, and nice. In deed they were then more tractable, and flexible to the sacred constitutions of Gods Church, not Ministers only, but all sorts of people held it their crown, and glory to be found obedient. What speak we of Minister, and people? yea Emperors, and Kings▪ either by themselves, or at leastwise their deputies did subscribe to what their spiritual guides thought agreeable to ●ods word. So little cause is there, why subscription should be held offensive at this day, but that men are become like the heathen, whose cry in the psalms is, 
Psal. 2.  Let us break their bonds asunder, and cast their cords away from vs. And yet as if our land only would breed up malcontents, the like pertinacy, and stubbornness is not suffered in other Churches whether germany, 
●l●viatur s● liberiatem reti●uisie nec ad●isisse haec vincula Melanct. de ●alua●●i● Ofian.  or france. True it is in germany men stood out against the confession made at Augusta,& Ofiander a man of better name, then desert vaunted he would, and did retain his liberty: and gave out in a craking sort that he would not come in such bonds of subscription. Against which disordered, bragging companion, the judicious and learned Melancthon writ a treatise entitled ( The cavils of Ofiander,) wherein bewailing the outrage of that fellow, and his followers, 
●i clamoris 〈◇〉 tanta licentia& anarchia ●●ius temp●ris plausibiles sunt apud mulios, q̄ infinitam licentiam sibi sum●ut fingendi opinionis& Pyrrbonico more labefactandi omnia rectè tradita. Ibid. Des ministres art. 5. la diseiplin. de France  fashioneth his sentence thus, These outcries in so great licentiousness, and confusion of this present time, are very plausible with many, who take unto thē an infinite licence to coin and fain opinions as they lift,& in a staggering doubtful manner weaken all points well delivered. In france the reformed Churches require exactly of every Minister to subscribe to the Articles of faith,& to all the order of that discipline, which if any refuse to do, he is by the conference or by 3. or 4. Ministers of the next Churches together with their Ancients to bee declared a schismatic, and the people thereof to be advertised, that they may know to avoid such a man. Also those which be chosen Ministers must subscribe both in the Churches where they are chosen, as also in the churches whither they are sent. 
Artic. 9.  Likewise ministers in noble mens houses( though they haue no other cure) are tied to this subscription. 
Artic. 11. Des. Ancient 〈◇〉 diacres art. 1. la discip. de Fran. Des professe●●● ibid.  again their elders and Deacons before their admission to their of fices subscribe to both. Yet more. Even their Regents and professors in divinity are by them required to subscribe as well as the rest. At Geneva whosoever is admitted to their schools he must, and doth first subscribe to their orders,& not that only, but is tied to make a public confession wherein this discipline is contained. And among their laws, 
Ordinnan. de Gen. artic. 14.  fol. 3. No Minister but is required to make faith of observing their ecclesiastical ordinances. For therefore is an oath required of him. 
Bez. de vita Calv. A quibus discodere, neque ministris, neque civibus liceres. ibid.  This Mr. Beza witnesseth that Mr. Calvin at the beginning for better establishing that church policy, sought to procure a general oath to bee taken throughout the city for approbation thereof.  
The Church discipline and orders enjoined by the Communion book men now mislike.]  
well they do, so many as thus do, if they can prove the Church of God in germany, and france, hath power to redress schism, and cause unity, but ours in this land hath none at all. But our hope is the Church of God with us, hath as ample power( yea in some respects better means wee haue to cu●b disobedience of every froward gainesaver) as Geneva, or any other Church of less circuit, or less ability. Once we are sure of this. Ju opposition to the book of prayer, they cross the godly practise of our Martyrs, whose constant abiding in the truth, sheweth their faith in Jesus Christ. Secondly they cross the practise of our own country ●en abroad, 
Abroad& at home. & at home. Proo●e of both these, and that at large, were to large a fie●d to run overall at once. And yet a word of them both.  
For the first. Our English Church at Stra●burg in defence of the communion book wrote to them of frankford. Among other reasons they give, these are mentioned, why they must continue the book of prater they had: 
Reasons to retain the Communion book.  

1. Because else, they might be thought to condemn the chiefest authors of it, who suffered is Martyrs:  
2. Because it would give occasion to the adversary to accuse their doctrine of imperfection, & mutability.  
3. It would cause the godly to doubt of that truth, 
Cranmer. Aregia maiestate si potestaterm impetro pa lanomnibus faciam, contra●, ommi●diversum putantes, prababo omnia, quae in communione leguntur, resp●̄. dereinstitutioni Christi atque Apoctolorum& primitivae Ecclesiae exemplo multis annis observatae, Cranmer Archiep.  whereof before they were well persuaded.  
4. It might hinder many distressed exiles from coming over as they were purposed.   What other approofe it had with our learned of those times may be seen by Archbishop Cranmer, Martin Bucer, B. Ridly,& D. tailor, couples as godly-vertuous, as that age yeeldedany. Arch Cranmer feared not in defence of the book of Common prayer( might he haue but Peter Martyr& 4. more whom he would choose) to maintain the points of religion thē professed, to be agreeable to the word of God,&( in effect) the same that was many yeares ago in the primitive Church. Martin Bucer( whose bones were taken up to be burnt( as if malice would reach beyond the grave) being entreated to give his iudgement of the Communion book, resolved vpon mature deliberation. That there was nothing therein contained, which was not taken out ●f the word of God, or at the least, 
Commodè asceptum. Bucer. Censu, inter s●ri. Ang. p. 456 Quae niso quis candidem interpretes●r videri queant non satis cum verb dei congruere Ibid. Ridlie.  which was against it being well understood. Some things there are( saith he) which unless a man construe in friendly manner may seem not well to agree with the word of God. And in another place, Some things there are which by unquiet men may be drawn, or hailed in for matter of contention. B. Ridly before his martyrdom gave testimony to this book: One in his last farewell( as it is called:) another in his letter to D. grindal, who was afterward Archbishop of canterbury. The Church of England( quoth he) had of late the whole divine service al common, and public prayers ordained to be said, and heard in the common congregation, not only formed,& fashioned to the true vain of holy scripture, but also set forth according to the commandement of the lord. At another time having intelligence by Doct. grindal from beyond sea, how Mr. Knox carried himself, in his letter he writ back, which he good man thought should be the last he should ever writ more: Alas( saith he) that our brother Knox could not bear with our book of common prayer, in matters against which although I grant a man as he is of w●t and learning may find to make apparent reasons, yet I suppose he cannot soundly by the word of God disprove any thing in it: yet now men haue profited so strangely, that every Tinker,& straggling mate in abundance of knowledge( pressed down and running over) can say one thing or other to the disgrace of that godly book, which men of great wit and learning could not so easily find out, and soundly prove. D. 
Doct. tailor.  tailor a little before his martyrdom witnessed in his conference twixt him& Stephen gardener in these words, There was( saith he) by the the most innocent King Edward the whole Church service with great deliberation, and the advice of the best learned of the realm, authorised by the whole parliament, fudy perfited according to the rules of our Christian Religion, in every behalf, that no christian conscience can be any way offended with anything therein contained, I mean of the book reformed: Deliberation: great deliberation. advice of some one, nay more, advice of the best learned: Begun: I but not perfited. Yes perfited: I but not fully: yes fully perfited: I but, by what rule? Surely according to the rules of our Christian religion, happily in some one point: Nay more: fully perfited in every behalf. Why then? What is this ado now adays? Belike needless, if no christian conscience can be any way offended with any thing therein contained. Thus the truth spake in love, and thus love spake for the truth, even their love, which was kindled by the spirit, that much water could not quench it, whose perseverance in sincerity of truth was such, that they might be, and so were, burnt to ashes, but their faith remained greater then their persecution.  
Beside these before mentioned, the Lord in wisdom raised up others, that undertook the maintenance of the same truth, which these blessed Martyrs, the holy servants of God toward their death, 
Master Old  so constantly avouched. As one Mast. Old writ in defence of the book of prayer, and justified every part of the reformation. Another E. P. did the like, as is in a preface before Archb Cranmers book of unwritten verities. Demand the iudgment of our men now: Impious, blasphemous, charming, and what else rancour may disgorge in hatred of this truth.  
We might add here unto the testimony of those, that returned out of banishment, zealous, godly, learned men, Doct. horn, Doct. San●s, Doct Grindal, Doct. Cox, Doct. jewel, who was afterwards Bishop,& in his apology for our Church of England professeth Agreat number of idle ceremonies we haue cut of &c. 
Maguss nu●eotiesaru●● ceremoniarum tesecuima●: Retinomus taemen,& colimus non tantum ea, quae scinu●s, &c I●el. Apol. Ang Quae nobis v●debantter sine ecclesiae incommodo furi posse, Ibid.  Yet we retain, and ●●brace not only those things, which wee know were delivered by the Apostles, but other things also which seemed unto us might be endured without any inconvenience to the church because we desired that all things in the holy assembly( as paul commands) be administered decently,& in order. But all else that were very superstitious, or could, or foull, or ridiculous, or disagreeing to holy Scripture, or mishe seeming sober men, &c. we haue refused. again in another place, we haue come( as near as we could possibly) to the Church of the Apostles, 
Ea vero omnia, quae, aut valde superstitiosa aut frigida aut scurca, aut ridicula, aut curm sacr is literis pugnantia,& sobrijs h●minibus indig●a, Ibid.  & ancient catholic Bishops, and Fathers which we know was a pure( and as Tertullian calls her) an incorrupt Virgin, stained with no idolatry, nor sore,& public error: neither haue we directed only our doctrine, but also the Sacraments,& form of public prayers to their rites& institutions. Afterwards, Harding in his reply maliciously slandering our Church delivereth these words, How is it that so many times ye haue changed your communion book, 
Accessimus quill tum maximè po●nimus adecciesiam Apostalorum,& veterum Catholic●rum Episcoporum &c. Idem. Noe ta●ium dochin●m no●●rā said etiam sacramenta precu●●●●●, publicarum formam ad illorum ritus,& insti●●ta direximus. Idem. Apolog. cap. 9. divis 1. per. 2. In the Margont. Ibid. Sacr●●●●-ille liber noctr●●●●● verè sacer.& sanctae citurgiae ordo modu●●q stat,& propiti● ac invante ●●mine ab o●ni in posterum mutatione per●abl● immotus. Ibid. Bradocc● interpret.  the order of your service your doctrine of the blessed Sacrament, your homilies, &c. where unto answer is returned. A childesh and fond untruth. For the communion book was never( but once) changed. But see the often changes of the mass. Then anon thus: of more thē one only change he cannot tell vs. And if there had been less thē that, there had been no change at all. And yet for that one change he himself in the mean season hath changed thrice. But the holy communion book& the order of the holy ministration standeth,& by Gods mercy shall stand still without any farther change. Long may this prophecy prove true, as hitherto God be thanked it hath. And indeed examine that grave father his words. What reason is thereto expect o● desire a change, if all superfluous, superstitious, ridicul●●, mis be seeming ceremonies be cut of& that our doctrine, and form of public prayers be directed to the rites& ceremonies of the pure, chur●hes. To what end should we for our faith bee painted as some say wee are for our fashions in atrire. An English man naked with shears in one hand& cloth in the other, as implying we are so divers that no painter knoweth in what fashion to attire us: so an vn etled divine with a pe● in one hand and paper in the other, to set down& dash out what next cometh in his head. Let Papists for altering their portasse deserve this portraiture, but so must not wee behave ourselves: The order of our holy ministration yet standeth& of Gods mercy it is,( which continuing) it shall also stil continue without farther change. A speech so justifiable& vpon mature deliberation advisedly delivered, 
m. Dearing his iudgment of the communion book.  that Master Dearing against Harding in a book called ( a spare restraint) maketh this challendge to the common adversary( this Mast. Dearing was some 30. years since) Look( saith he) if any line be ●lame able in our servicè,& take hold of your advantage. I think( saith he) Mr. jewel will accept it for an article. O●r service is good& godly, every tittle grounded vpon holy scripture,& with what face dare you call it darkness? That which might not be endured in a professed enemy, our brethren of the same profession with ourselves, 
Nester es an adversaries un. ●os. 5.15.  dare to writ so, as we may say with Josua, Take you our part or our adversaries,& in your writings, that turn to the obloquy of our discipline speak you this of yourselves, or out of the mouth of some other? That other, if you know not, know he is our adversary: and can he be ours,& not yours, or will you join hands with the common enemy? O do it not. For so doing you follow neither truth, nor love: much less follow you the truth in love after their examples, Archb. Cranmer, jewel, Ridlie, Dearing, and the rest before mentioned, to whom wee will adjoin that zealous Doct. wight Archdeacon of Oxon: 
D. Wrigh●●s Oxonien. in templo ortnium Sanctorum in concione, nostie ecclesi●ae Liturgia● precum, &c sacramentorum celebra●ionē v●rnaculâ lingua plebeculae propositam apud clerum com●nendavit, &c.  who in Alhallows church at a sermon made before the clergy, commended the liturgy& form of our p●blike prayers set out for the people in their English tongue, proving it and our administration of the Sacraments by scripture, Origen& other writers soundly and learnedly. Thi● godly confession of faith publicly made, the history noteth, was but some 8. dates before he died. Such fervency and earnestness for justifying the book times then yielded with store of learned& godly men preaching, writing, disputing,& al little enough to open their mouths for the dumb letter of our holy ministration, 
Ex scriptura, es Origine, alynsque scriptoribus solidè& docteè asseruit. Prolegom. pag. 38. in operib. Cheol. g. Juel.  whose desolate cause now is made by some no better then theirs, whom Sal●mō calleth the children of destruction vowed to disgrace and obloquy? well it may bee noted Time was, it was not so.  
In the second place we promised to show that refusal to one joint order required, 
Octiduo elaps● hac pia confessione fidei publicè edita, &c ib. P10. 31. 8. Non si malè nunc.& olim●●sic eras.  crosseth the practise of our brethren abroad in exile, yea it crosseth their own course at home: abroad thus. For our countrymen at their coming to Frankford were bound to subscribe to those orders they found there, how ever themselves were men of principal note as D. Cox, and D. horn. Compare the time, persons, and place. The time, affliction then: ours, prosperity now: the times affliction, when birds in a winter flock together, company together,& keep together, as if winter were like a contrary circumstance, 
Per antiperistasin. Times of persecution and the gospel.  that did beleaguer her contrary: the times now prosperity, when birds in a spring fly a part, make their nests a part,& every one would haue a way by himself. The times then of affliction, when was much fire, and no light, and though the deadest, and deadliest time of the Gospel, yet such a heat of persecution as the flames scorched, and burnt them into cinders● now much light, and ioy, so as men become wantons, wanton sick, sick of the wantons, 
Act 19.32. & as S. Paul said of many, The most knew not, why they came out, nor the most of these, what they would haue. Likely it was the evil of those times would haue made them keep in, specially following the truth in love, as they did: Compare our Ministers& theirs. These exiles at their going over submit themselves to the orders of the country, where they came, though strange each to other: howe much rather should ours that haue no new, but such as vpon good experience the lord hath kindly accustomend us unto, and withal unto many singular great blessings. Speak we next of the place by way of comparison. it was their wisdom( though but a few& therfore soon ruled) to require obedience to some set discipline. And shal not their example provoke us to the like, when ten for one are to be kept in subiection? or refuse we to follow this example? Doth not our own home experience prove unto us, that most of these jars,& differences had long ere this ceased, if some good order had been taken for outward uniformity? Now while every one is left to his own device, we are as changeable in Church matters, as some are fantastical in ordinary attire. Every one( saith the Apostle) hath a himne or psalm and every one hath white or speckled like Labans sheep, one odd guise or other: so odd and diversewee are. Now if they in persecution were thus conformable, should not we much rather? if they that had but small authority required it of their betters, much more may our betters require it of us? if they having no king, should not wee who haue his royal edict, 
Qui non de●s sod accipi●●s upon  and that authority, wherewith he hath betrusted our Reverend Fathers with, who do not make but take laws? if in a nook of the world so needful, how hardly may we spare it in a kingdom of this largeness? Thus it appeareth that subscription was urged beyond the seas, 
At home thus  withal how necessary. Now at home it remaines to prove as much. 
publicly. 1.  At home in this kingdom publicly and privately publicly in the daies of K. Edward 6. and since in the daies of Q. Elizabeth, and now in his majesties happy reign. in the last year of K. Edward the form of the subscription thus. Liber qui nuper, &c. The book, 
Libev qui u●per. &c.  which is of late set forth by the authority of the King, and parliament of the Church of England appointing a manner, and form of praying and administering the Sacraments in the Church of England: Likewise also the book set forth by the same authority of the ordination of the Ministers of the Church, are godly& repugn in nothing to the wholesome doctrine of the gospel but they well agree and do chiefly father the same in many things. Therefore they are of all the faithful members of the Church of England, and most of all of the Ministers of the word with alreadinesse of mind,& thanksgiving to be received, to be approved, and to be commended unto the people of God. Privately, if any doubt, this we answer, as they did our Saviour. 
2. Privately.  Art thou a stranger in the land and knowest not these things? 
Nih qui diselplina subscripserit.  First no man chosen to any Ecclesiastical office with them, unless he shall subscribe to the discipline. 2. whosoever he is of any their assemblies classical, provincial, or national. 3. None admitted the communion with thē except first submit themselves to their discipline. And many such strict orders. So certain it is( in the discipline some would obtrude vpon our Church) they haue required a general subscription of their followers, whereas it is to be remembered, themselves had no such authority that did require it: for they were private persons. 2. The other th●● did subscribe were nor at al compellable by any kind of law. 3. What reason these vnconformed haue to enforce their communion book vpon us without authority and approbation, we may well with more reason require of them to use our book authorised 4. 〈◇〉 they will be exempt notwithstanding wholesome l●wes made to the contrary, we might also by their present e●ample be suffered to say and do what we list, 
Ju●●um 〈…〉.  should their platform take place. The equ●ty is all alike in both and indifferent for us both. So as it seemeth a more defaisans in yielding to that of theirs, and refusing of ours already established. Time was in the daies of our blessed sovereign( who is now with the Lord) They put up their bill to the parliament. The contents whereof were in these express words. That it may be enactea by your majesty with the assent of the Lords and Commons in this present Parliament assembled& by the authority of the same, that the book here unto annexed( they meant their communion book penned in secret by themselves) containing the things aforesaid and entitled, A form of the book of Common prayers, administration of the Sacraments &c. agreeable to Gods w●rd and the use of the best reformed churches, and every thing therein contained may from hence forth be authorised, put in use and practised throughout all your majesties dominions. Any former law, custom, or statute to the contrary in any wise notwithstanding. And that as much of all former laws, customs, statutes, ordinances, and constitutions as limit, establish, or set forth to be used any other service, administration of Sacraments, common prater rites, ceremonies, orders or government of the church within this realm or any other your majesties dominions, or countries be from henceforth utterly void and of none effect. Al this: word for word( as it lieth) is the form of their bill exhibited: wherein we may see nothing must stand in their way: down with a● laws to the contrary, that theirs only may take place; rather then their Communion book may haue the denial, repeal laws never so ancient. fall what may fall to the whole estate, their will is al their reason: Emperourlike how they pen and writ, any former law, custom, or statute to the contrary in any w●se notwithstanding &c. as before. No toleration, favour, nor connivencie to any, if their desires may take place. Appeareth it not plainly, 
Hic si●● es●●● ali●er se●i●●●.  what sharp censures should fly abroad if any withstood them? Yet to see how these men will& do complain of others who, were they authorized, would do far greater then al they complain of. Here we may not forget how in conferences it was objected against subscriptition thus.  
Some men might bee forborn: And it is to much, it is so general.]  
I: but such men might forbear so to speak. And to hold it rather, as it is, very fitting for al. What equity, or what truth in love, if one more then another or less then another? is it against conscience for one, may not another pretend the like, and another and a third. And then who shall subscribe?  
Those that are to be instituted, and haue not taken orders, but not we that haue already.]  
Thus provide men for themselves without any fellow ceiling of others, that come after. So they may sing, 
Isa. 44.16.  as he doth by the fire that said, Aha I am well warmed, it skilleth not how others speed. But this, 
Ego in p●●● navigo.  as it is not reasonable because against al equal dealing, so it is not peaceable, nor likely to turn to the benefit of Gods Church. For while son●e are spared, and some urged, there is justifying on al hands, every one commending his own course, and condemning his brothers: they that are spared pretend they would never do it, and censuring al else that are otherwise minded. Thus iustice shal be turned into wormwood, and our governou●s might bee held over partial, who if they should carry a heavy hand more towards one then another, it were a just recompense towards them rather, that haue disturbed the peace, then such as never yet, because newly entred, or alway peaceably demeaning themselves. But al or none, is the indifferentest course specially in matters of so indifferent a nature.  
Whereas I am required to subscribe to 3. Articles by vert●e of a Canon lately made viz to the Kings majesties supremacy, 2. To the articles of religion in number 39. 3. To the book of Common prayer and of ordering Bishops, Priests, and Deacons. &c. To the first, I willingly offer so to do. Also to the second, so far as the statute requireth in that behalf, viz: so far, as the articles concern the doctrine of the Sacraments, and the confession of true faith, &c.]  
This proveth, as wee haue already made manifest, that he and others are required to subscribe by virtue of a Canon, which they denied before, alleging al for themselves, that there is no law to compel thē. again where they writ. They will subscribe to the second, so far as the statute requireth in that behalf, viz. to the doctrine of Sacraments, and the confession of true faith, they beguile themselves, if they think those words of the statute( confession of true faith) privilege them from subscribing to the ceremonies of our church, Artic. 34. the bo●ke of homilies, 35. of consecration of Bishops and Ministers, Artic. 36. of the civill magistrate A●tic. 37. of christian mens goods, 38. of a christian mans oath, Artic. 39. For in that it speaks of the doctrine of the Sacraments, and the confession of the true faith it includeth al these. And by( confession of the true faith) meaneth ( faith) at large for the whole body of true religion, as we find it, 13. Eliz. cap. 12. whither doctrine or manners, which is some mens error of purpose, and al to make evasion. By which course of reasoning they might as deceitfully conclude, they are to subscribe but to 3 articles: because it is said in the new Ca●ons, Can. 36. he shal subscribe to 3. articles, whereas the word ( Article) in that place is taken at large, comprehending in it the article of supremacy, the book of common prayer and the 39. articles, which are for establishing of consent touching true religion, expressly mentioning what, and how many in number. Let men therefore take heed, howe they pinfold the word ( faith) in this or that sense after their own private imagination, when they well understand the drift of the title, as also the occasion, wherefore that law came in force. Subscribe they will in general terms, so far forth as the statute requireth in that behalf, and as they are bound by law. But what lawe meanē they? namely forsooth, what they know( in express terms) requireth not subscription, either to the Kings supremacy, or the books of ordination and common pra●er: whereas the ecclesiastical doth in the royal prerogative of the kings highnesse, and in his name, as fully, as the common law in other cases well provideth. Neither may we think these their far fetches in shifting from one court to another will serve their turn, as if( which is their fault that so corruptly imagine) the common law would give more countenance to their disobedience against ecclesiastical authority, then ecclesiastical courts do, in awarding misdemeanours to such sentences, as the honourable Iudges of our land do pronounce, or as if both one, and other our Reverend fathers of both laws applied not their best thoughts for preserving of equity& religion, in the name of God, in the right of our king, in the innocency of a good cause to the praise of well doing. con. cider what these others shoot at, as also how few point●,& with what uncertainty, some would subscribe in their interpreting of these general terms( so far as the statute requireth in that behalf, or so far, as they are bound by law.) Which limited after their understanding in what manner themselves please, they give their consent to no more, thē i●st so much as every one of them shal in his cheverel fancy deem to be an article of faith, restraining the word, as it may best fit his variable humour. Whereas it is said in the statute, that Ministers shall declare their consent, and subscribe to all the Articles of Religion, the words following ( which only concern the confession of the true Christian faith, and the doctrine of the Sacraments) being set down as a watchword to express& declare the sum of al the Articles in the book there specified: The parliament no way purposing so to distinguish them by these words, as that it might be lawful for every Minister to take and leave what articles himself list. peruse the words, remember the occasion, weigh the purpose, heed the practise: words, occasion, purpose,& continual practise evidently requiring not some articles but All: For first where they are entitled Articles of faith Faith is taken for our general profession not saying ( The Ministers shall declare their consent and subscribe only to such and such articles) thē had they some colour to beutifie their interpretation withal, but thus in this manner: Ministers shall subscribe to all the articles of religion. Besides know we the occasion and intent of the statute. it was( as it appeareth by the title) videlicet, An act to reform cert●ine disorders, &c. and to establish uniformity; all which by this their sinister, and strict interpretation of faith is utterly deluded. For their invectives, diffamatory libels, and daily outcries raised against ceremonies, homthes, ordination,& form of prayer( as wee use it) were the principal disorders, which that act of parliament laboured as then to red●esse Moreover no destruction being put in the said articles which are, and which are not of faith, according to their narrow understanding, the word ( faith) as those of excommunication, Priests marriage, civil Magistrates, propriety of goods, of oaths, &c. in their cautelous meaning al these are cut of,& they may vpon as good warrant withhold their approbation from any of these, or al these, as from the other of ceremonies, homilies, and ordination. Ad here. unto forasmuch as the said statute provideth that every beneficed man shal publicly red and give his unfeigned consent to the said articles professedly within two moneths after his induction, vpon pain of losing his bnfice ipso facto, some haue been known for fear of this penalty publicly to red them, who since deny, or delay subscription unto them. But suppose they might haue head for construing the articles of faith at their own wils, what quarrels, suits, and absurdities would this their interpretation bring with it, considering that the law doth not express, which of the Articles in that case a man must( for saving his bnfice) of necessity red, and which of thē he may omit. So as whilst some should baulk these, and some those, deeming them in their opinatiue construction not to be of faith, to the great offence of Gods people in every place, Westminster Hall must in the end be judge to decide, which of the Articles in the book are of faith, and which are not, another suing for his bnfice the mean while,( as void by law ipso facto) because the other had not red all the articles in the time limited by statute. Lastly, the confession of the churches set down in the book of their harmony, treating of the calling of the Ministers, of ceremonies &c.( as before rehearsed) compriseth al under the like name, as we do, in that book called The articles of faith and religion &c.  
Be it subscription may be exacted to all the articles in that book particularly rehearsed, howe cometh it to pass it is urged to subscribe to the book of Common prayer and Ordination?]  
Subscribing to the book of Articles we ratify the same points, against which exception is taken in the book of common prayer: and however one or other starting hole some haue found heretofore, the Canons lately published ferret them from out their cornes. But were not these laws of our dear sovereign King, nor late queen Elizabeth, nor King Edward the 6. in that force, as they are( God bee praised,) yet alway our Bishops haue heretofore required subscription, and oaths of every patty admitted to an ecclesiastical living: 
Oath of caconical obedience.  which oath being stil in use is termed an oath of canonical obedience, and al the Ministers of the land haue taken it, that are possessed of any Ecclesiastical living. By virtue of which very oath, were there no other law, Bishops may well require subscription to the orders established, the same being neither against the Kings prerogative royal, nor contrary to any law in the realm. And it were absurd, that they being charged to see the Ministers of the Church under them to keep order, and to punish those that do otherwise, might not require at their first admittance into any charged in their diocese under their hands by subscription to assure their conformity. For it is not likely that any man will be obedient unto those orders, which he will not allow of. So as it is fit, his iudgement be known, and acknowledged to the Bishop for avoiding of such inconveniences, as otherwise might ensue?  
It hath been(& peradventure will again be as heretofore) demanded, whither the punishing of delinquents in this kind for refusal of subscription belong only to the common law.]  
The late Canons authorised answer no in this point,& so do other Acts of Parliament heretofore; whose godly care was such, that nothing should bee done or spoken against the book or any part of it, that,( least the common law might be to remislie executed) the punishment of al the said offences is likewise expressly referred unto the Bishops,& their assistants to punish the same by admonition, suspension, sequestration, excommunication, deprivation, or other church-censures, and process to be used in like cases by the ecclesiastical laws. Haue the Bishops this authority by the laws of our land, and may they not, when any hath offended( as is before expressed) exact their submission under their hands, that they are sorry for their offence, and take their subscriptions, that they may thereby be in hope they will offend no more? Nay if the Bishops proceed to excommunicate any one for their speeches, and disorders against the book, before they can be absolved, they are to take their oath( which is in effect to this purpose, when they swear) that they will hereafter observe the orders of the Church. So as men refusing to do this duty, and yet performing other of like nature( as they must do) infer plain contradictories in their conversation; or will they bee like themselves, that is, stand out against al order, they must reverse al laws, and quiter disannul ecclesiastical authority, which is most suitable to their principle, who deny Christian Kings their royal power in Ecclesiastical causes, contrary to Gods law, and the laws of our country, 
Fift part of 〈◇〉 ports.  as is learnedly and at large set down by his majesties general Atturnie sir Edward cook in his fift part, d● jure ecclesiastic●. Yet hear we what some say& how they proceed.  
As for the rest I cannot without farther resolution subscribe unto them.]  
No can? 
Id posum● quod jure posu 〈◇〉.  That we can which by right we can, and in right we can, and must, it we wrong not our own judgements.  
Without farther resolution]  
He goeth far, that never returneth. So far led the ways of wilfulness and wilful courses. The ways of resolution who well know, cannot be ignorant, that they haue bounds set them, 
●ic ●ermin●● act● pl●● vl●râ  beyond which they pass not So far, and no farther is their land mark, but beyond( gods forbid) is for thē that are stil a gadding, and in their medley of divers unsettled opinions never at one stay. 
Quicredis queen creders debueras,& aliud vl trâ putat in ta requirendum, indieat sanè se nihil corun credidisse, quae tradere videbatur aut credere jam des●sse. T●rs●ll.  He that resolveth what he should resolve& y●t list neth after some other thing, as thinking to ferret out some other contrary, and to like that, argueth he was not resolved afore, or that he hath quiter given over to be resolved at all: They who crave farther resolution should make known what they now stick at, more thē in times past,& vpon what grounds they are come forward in the ways of resolution, that as Thomas the Apostle his doubting strengtheners our faith, so their to fore mammering now satisfied, may help others in their pretended weakness: St. Austen his retractations are the glory, and crown of al his writings, and though in al the rest well, yet herein he deserveth best of al at al our hands. show they what opinion they haue retreated, that we also may be witness of their amendment,& conjecture in things doubted of they are better resolved: then shal we not fear they are double minded men, carried to& fro like billows of the sea with every whif of wind, neither would they expect longer daies and moneths for respiting their thoughts, and put of from time to time al which they do under a gloze of farther resolution. It may well beseem some causes, and some petitions, and the speech is delivered with a good grace. I ask more time. term and term, and term vpon term, 
Peto t●rmi●●●● ad leliberand●̄. Ad idem in proximum.  and out of term this cause hath been handled logicallie, theologically, divinely, christianly, gradely, learnedly, brotherly, in conference, disputation, exhortation, admonition, before al degrees of persons by al degrees in schools, the greatest in our kingdom, the sufficientest in the Church, the choicest in our universities, profoundest in knowledge, skilfullest in the 3. languages, al possible courses undertaken, and yet unstable men let fall a word( indeed of itself worth taking up,) if other mens words might haue like commendable acceptance at their hands ( without farther resolution they cannot) as if vpon farther resolution they both will and can. Why? will or can resolution reach farther then a definitive sentence long before,& since, after a diligent review& serious reexamination so lately taken, jointly agreed vpon by al then present, whom it did concern? Doth any course remain vnhandled, that hath not been thought vpon, or can these courses we haue taken, bear up the weight of greatest doubts is religion, and are they not able to support lesser points of inferior note? If there bee any other course yet untried name it, and expect farther resolution, if not( as there is not) resolve vpon this, as the upshot for determining this point: it is but iustice in our authorised iudges to exact of you, and in you it is,( neither will nor can it bee thought other) a set obstinacy to deny thereunto your resolute subscription.  
In such a sort as is required.]  
He and some others cannot subscribe in such sort, as is required. As it in some sort he and they could. But those sorts are infinite, and can hardly be ranged under general or special, which Plato shuts forth from the rules of art, because inartificial. This may give a rast which followeth under written, as it was the last february exhibited to a Reverend Bishop after his long fatherly connivency, 
A form of subscription some would haue.  very oft conference,& patient forbearance, of an vntoward wrangling selfewilled contradiction.  
Acknowledging the Church of England to bee a true Church of Christ and myself a member thereof& not condemning the form of prater in the book established by authority.]  
Doubts ministered by this subscription did occasion,& yet do, many arguments back vpon,& agaist the author of it. As first if he aclowledge the Church of England to be a true church then maintaineth it not any book for the service of God full of al abominations,& many other points against the word of God, whereof some are heretical, idolatious impious, toying, &c as their complaints witness: But our church is the true church of ●od, therfore it either maintaineth no such book, or the book maintained is no such, as they charge it to be. 
Ve●u● hom●,& ●erè homo ●orn de eccles.  And whereas these bee differing speeches to say ( A true man, and truly a m●n) the last being a truth confessed of liars, and pe●iured persons, the first only acknowledgeth him that speaks and mindes a truth, the penman of the forenamed draft yielding to the glory of God, that our Church maintains the doctrine of truth, contraries himself, and this brethren: at the fordore of the premises he gives us entertainment ( as the Church of God) and at a postern of a preposterous conclusion doth what in him lieth to thrust us out again. Secondly it he that writes this, takes comfort, he is a member of our Church, thē must he take care not to bee a palsy shaken member, whose manner is to hang by encumbering the body, not coupled by sinews, and ligaments of a royal godly determination proceeding from that power, which immediately under Christ in al causes Ecclesiastical and Civil wee aclowledge our chief sovereign. How far this observation extendeth we pressed not. If he condemn not the book, then doth he allow it For these endure no daies-mā( as an vn●pire to stickle▪ and mediate twi●t one and another) as that of Christ, 
Mark. 9.40.  he that is not against Christ is with him. 4. If he condemn it not, then either because it is not guilty, or himself not a competent judge. And indeed( being as it is innocent,& the judge either of no iudgment, or partial,) that sentence is well spared, which would otherwise haue been as well repealed. 5. If he condemn it not, what mean the disgraces he,& others raise at times of public audience, having lifted up their hands, and voices against it? Did he but indite it, or like a grand jury man pass verdict against it, the matter were the less. That he doth not condemn it, nor doth more then he doth, is, because he had not more authority. For who made him a judge? 6. Establishing and condemnning be set one against mother, 
Rom 14 ●. Nihil tam n●●●ale est quam eodem genere quodque dissoluere quo colligai●● ect Regu. juris. l. Nihil ●am.  Rom. 14.4. and therefore if the book be established, how may it be condemned? By what means a thing receiveth strength by the same( either more, or at the least as much) it must be dissolved. Established it is( he saith) b● lawful authority, and therefore what tells he us, ( He condemns it not) as if he were the master to whom it standeth and faileth.  
Not condemning the form of prayer in the book established by authority, only withholding my subscription& approbation from some things contained in it.]  
only withholding is like a clause the Apostle useth, speaking of the mystery of iniquity. ( Onely he which withholdeth shall let till he be taken out of the way.) 
2. Thes. 2. 7. {αβγδ}.  some such, that this man reveals not his mind, is this, ( only withholding his subscription.) A parcel of exception debarring, not granting, ( only withholding my subscription) I will ne nothing but herein keep my conscience to myself, J will neither preach, nor writ publicly, nor use any private suggestion to draw any parishioner, or other from reverencing that book: al which he never did, nor doth, nor( wee fear) ever will.  
My subscription and approbation.]  
If those words. subscription and approbation be twins of one birth, and bre●th the ●ife of one honest simplo, plain meaning: subscription is approbation, no subscription, no approbation: which construction( if it be his Grammar English) enforceth our Magistrates to deal more roundly, thē they haue, as giving us to understand that they, who deny subscription, deny approbation of the book authorised.  
From some things contained in it.]  
Some things are no certain quotient: howe many, not how few, nor what particulars, but serveth only as a windlace to do,& undo, as may best advantage their refusal. Had there been substance in his answer, it would haue  told us what something. But his untempered motter sheweth there is craft in daubing. For at unawares in the entrance to this treatise, many grievances there are set down, which like the tail of the Dragon( as much as in them is) strike to the earth the glittering stars, and star-light of many a comfortable truth.  
I profess and promise that I will use the said book which by law is established.]  
If you profess you wse it, what doth subscription enjoin more, unless you say,& do not? Whether is more a public using it in the congregation before many,& that daily, or the giving your name under your hand before your Diocesan, and that but once in the presence of one or two? Surely if you meant nothing but well, you might as well privatlie subscribe, as publicly use the book. But somewhat is in it,& that somewhat is much, that you refuse subscription to that, whose use you cannot, but confess is good, and godly.  
As I haue hitherto done.]  
Which implieth: either he hath used it heretofore, as he should, and then he speaks to purpose but an untruth, or else not having used it, he means to do so still, and then he dealeth fraudulently: so as how ever understood, it is a speech justly to be misliked.  
And no other till authority provide other.]  
That, and no other he will use: if nought how can he use it, if good, why doth he mislike it? Raise a s●rmise in the minds of some people, their quicksilver disposition casteth this, and the other, that in effect they mislike al. You tel thē this, and that must be amended, strait it breeds in them a fear of somewhat else themselves device, and itching after things they suppose they want, care not for things they haue, more reverencing the sun at hi● rise, then at his setting. So little esteem they a thing experience warranteth for good. use makes them full, and it seems fulsome. This is the right humour of a people, whose natural bias is inbred mislike, helped with an artificial hope to find that better, which in no other likelihood, but in wise mens iudgments will prove stark nought. And therefore waiting till authority provide otherwise, long may their eles wait in expectation, and rather fail, then that fall out, which they long for, and long must it be of our sins, and Gods sore indignation, if ever it come to pass. For proclamations haue gone out to cut of that hope, publishing in our ears: Such is the unquietness, and vnstedfastnes of some dispositions, affecting every year new forms of things, as if they bee followed in their inconstancy, will soon make all actions of state ridiculous, and contemptible.  
[ So that I be not tied precisely to every sentence, and word in it.]  
Obedience is a bond and tie with thē, who might hold it a freedom. That [ precisely] likes not them, who tie precisely every one else to al they preach, writ, or speak: not a word or sentence must be crost, that is delivered by thē, but what the book of common prayer inioineth, every trifler may carp at, and the more he mislikes in it, the more he is liked of that fellowship. Whither is more attention due to the wiser, and of more experience the Church of England, or some one of a private, fantastike, broken wit, many or one, the aged discreet mother, or one of her wantons, whose rash affections outgo his understanding?  
So that I may not be tied precisely to every sentence and word in it.]  
As if they that go loose, and grow wild had not need to be kept in, who though restrained( as in parte they are) do with their unseasonable outrage distaste all other commendable actions. Precisely to every sentence and word in the book none are tied. it is a snare of their own laying to entangle the credit, and estimation of the book. So God other whiles justly punisheth subtlety, that gins laid for others, entrap their own authors. No such clause mentioned in the Canon, no such purpose in the venerable convocation, no such thought entred the hearts of our gravest prelates, no such commandment given by our dread sovereign, nor any of our fathers exact subscription in such precis●,& strict terms, yea some in the bowels of the kindest compassion, and others their learned assistants present at such occasions, haue entreated men, as if they would entreat for their own souls, that no misperswasion might hold them captive in a wrong interpretation.  
And so that by over long reading in respect of my strength, and voice I be not disabled in preaching.]  
Respect had of his strength,& voice, did give proof the complaint was causeless, as if by over long reading he could be disabled in preaching. For a willing mind is not overcome with difficulties, but overcometh difficulties, specially such as these mentioned. A strong, and able body in the strength of his yeares ( as this plaintiff hath) can endure more then two houres continual employments at a time. So much God hath done for him, wherefore he may prepare to meet our God with thankfulness, and not at every half turn raise this, and that doubt, which favoureth of unwillingness. A sick, or sickly man, whose whole behaviour is in actions of dutiful conformity, might be born with, and his weakness in al equity might crave toleration at such a time, in case he hath nor, nor can haue he●pe by the ministery of some other. Such was not his infirmity and therefore impertinent, as the other his cutting, quarreling strict, and precise exception. Now take a review of this pattern and note where a subscription must run in easy, uniform, absolute, plain terms, how many provisoes, undutifully, and unadvisedly are here tendered. First no definite express affirmative what he doth allow of, but cautelouslie overcast with an infinite negative: 
Negatio infinitans.  ( not condemning.)  
Not condemning.]  
Not condemning may imply much of their intolerable English: Depraving, misliking, inditing, inveighing, slaundring, and yet none of these precisely condemning. So as if at any time afterwards he bee charged for doing any of all these, a passport is ready to give this breach of duty passage by allegation from himself, or his friends: yet in none of these can you charge him to condemn it.  
Only withholding my subscription.  
A subscription in appearance, and in effect a plain refusal, like a Patron entreated to present a clerk; Writes after this copy: Acknowledging this bearer his parents honest, sufficient folkes, 
A presentation drawn after ●he form of this subscription.  and this party their son a member of their body, not condemning the form of his petition made unto me, but only withholding my presentation for some things contained in it, &c. Would Episcopal authority hold this for a presentation, when the tenor of it own words denies it to be a presentation, or: would his clerk think himself well approved of, that can show nothing in his commendation, but a perplexed writing, which rather discredits, then any way graceth his person? Yet this injury by varying from the received form of a set style for such uses, we can reckon but a particular injury of one to one: where the others varying is an infinite injury by one against spiritual governors and government. And by as much right, yea more, may a patrō make his presentation in a form of his own devising, as a clerk his subscription in what words himself list.  
I will use it as I haue, &c.  
Where instead of yielding to use the book in full manner, as in duty he is bound, he writes, he will use it as he hath hitherto do●e, which is either not at al, or fumblingly,& cursorily, more like a hunters masle then a matter of that reverence, as a prescribed form of prayer is, and should be.  
Till authority provide other.]  
Where measuring the word of a king, and his decrees with the inconstancy of a skittish brain makes the peoples tongue harp vpon change, in which the kings highnesse hath made the world know the contrary. Notwithstanding al these frivolous cautions, his construction accepted of [ so he might not be tied precisely to every word, so he might not be disabled for preaching) Only in lieu thereof was required subscription, in what manner and form the Canon expressly mentioneth. And because extremities no man trieth at the first, 
Extrema prime nemo tenia vi●loco.  a fatherly mind could not but bear&( so did) forbear, desirous rather to give kisses of love, then lay on rigorous stroke with full measure of iustice, that the conscience of the delinquent might be appealed unto, for witnessing with what mildness such a proceeding was handled. On many set daies entreaties, requests, motives, inducements, 
Surdior Ic●r● voces audis adhuc integras. Horas.  al used, yea longer time granted for better advising misguided thoughts, but none could prevail more then a sound of many waters with an ear wilfully deaf. And unless a watchful law should stil be dormant, and on her bed of rest sleep out her eyes, at last she raiseth herself and proceeds to sentence: 
Ad sententi●●dum.  yet because things once done are not so soon undone, with a feeling affection so tenderly, leisurely, unwillingly, sentence is pronounced, as if with more sorrow uttered, then he, whose case it was, did either outwardly condole, or inwardly consider. Wherefore( o ye inhabitants of the land) who take notice of the punishment, take know ledge of the offence, and judge( we pray) between a commendable law, at length necessary urged, and an incorrigible offendor, who would not be reclaimed. What could be done more, then was, unless neglect,& contempt shal get the vpper hand of law, and authority. The reason of this narration thus far is, that you may see the odd ranging, uncouth devices men haue for their vnconformed subscription which they would propose of as many fashions, 
〈◇〉 King. 2●. 20.  as those spirites, that came before the lord in the daies of Ahab, where one spake after this maner, another after that, none like one another. Whereas a set form of subscription is most indifferent to any understanding not partially affencted. But go we on to the rest.  
I cannot subscribe in such sort, as is required, viz: willingly,& exanimo]  
Not in such sort, viz: willingly& exanimo. A point that hangs strangely, as it were by gimmols', and make the best of it, a crazy speech like a cracked jewel, that needeth Demetrius the silver-smith his crafts men to soulder it handsomely together. well give them their own sayings: this we answer. To make show of one thing, and do another( being counterfeit) cannot but prove nought. 
{αβγδ} 28 {αβγδ}. N●cesse est pro gressis temporis ex fall is ●onie, ●●ru m●●●n ●●●nire, ●●i●. Polir. ●i. 4 c 12. Ephes 4.15.  it must needs bee( saith a philosopher) in progress of time that of counterfeited good things that which is truly evil indeed will grow up at length. And therefore either obey willingly,& exanimo that is, from the heart, or obey not at al. For know that feigned obedience.(& it is no other unless it be exanimo,) fort with hypocrites, Priscillianists, Arrians, jesuits, and Anabaptists, and it is not for any, that would bee thought faithful in their ministry, such as should follow what they teach; and the doctrine is apostolical: follow the truth in love. Either obey it willingly,& exanimo, that is, embrace love in truth, and truth in love, or let a man assure his soul of this, that apocryphal behaviour is not canonical obedience. And shal we tel you. Exceptions are taken at apocryphal writings. The reason is, because some places are thought not to agree with canonical scripture. Exceptions may be taken at hidden, unknown, strange, apocryphal submission, which is not willingly,& exanimo. The reason is, because not answerable to true, sound, hearty, caconical obedience, which some promising, 
Matth. 21 30.  and not performing( for so they promised at their institution) is like that son, who  told his father he would, but did not.  
The book of Common prayer, is sub judice in question not allowed of by act of Parliament.]  
if men look because at the queens coming to the crown, that as the book was then allowed by the high court of Parliament, it should be so now: they must remember our late queen found the Gospel quiter suppressed by her predecessor, and by the body of the whole land, therefore was it needful by the same power to be established as it had been disgraced by. Now the comparison is not alike. 
Conferenc● before the king. pag. 4.  For wee alter not our religion, nor is the gospel restored, but continued( thanks be to God) nor our communion book changed, only small addition of certain prayers, and the doctrine of the Sacraments in the catechism enlarged: al agreeable to the articles, ratified by act of parliament heretofore haue already that sufficient authority, which is needful in such cases. wisdom in our ancients( whither the schollers of nature, or teachers of the doctrine of faith) hath been alway circumspectly in her actions, specially at a time when a change is to be thought vpon, which makes offer of profit, 
Quae adiuv●● utilitate perturbat novitate. Aug ep. 18.  but threatens encumbrance of novelty, whose authors, that they may be thought to broch somewhat of their own, never make an end of altering,& changing till in the end they mar al. Such innovation is so il pleasing, where things are once settled vpon good advice, that a smaller inconvenience( only suspected, and not proved) is rather born with, then vpon removal, a worse brought in place. It hath been the council of wise men, in whose daies government had due pre-eminence, that orders once received,& grown in acquaintance with a people, to whom they become familiar, be for the safety both of them by whom,& unto whom, iustice i● administered. 
{αβγδ}. Dion. lib. 52. Quam minimo sonitu. C●cero ad Attic. li. 11. ●pist. 9.  Therefore are those speeches laws well grounded keep steadfastly: Hate rash business, and if things need alteration yet with least noice. do it with as little a do, as may be. What a do were this, and to what purpose, that a new consent should be demanded in a parliament, for that which it hath already well agreed vpon, wisely providing wholesome laws for establishing our hearts,& minde● in due obedience hereunto.   

CHAP. 1. Psal. 105.28. See their reasons.  
IT pleaseth the opponent to make answer in our defence after this manner, This may be a fault in the Printer. whereunto himself replieth thus.  
Be it a fault in the Printer: It shal be no less fault to subscribe unto it and say his ly is truth. Let it be amended& then suscribed.]  
Some such answer may be given, but this answer is not al. And where in the reply they charge us to make the Printer his fault go for truth, our reioinder is, that in subscribing to a book we subscribe not to faults escaped. For that neither authority meaneth in urging, nor our ministry intendeth in yielding. So as do we subscribe: nothing herein do we contrary to the word of God. Take either hi● ingenuous meaning that imposeth, or theirs on whom it is imposed( and there is great reason to take both) without manifest injury to thē both, it cannot be that a mans hand authorizeth an untruth. For examples sake: yet a little more plain that we speak of; our hope is, were subscription required to the bible, as it is in Hebrew for the old testament, and in greek for the new, none would detract that business under pretence of this, or that fault in the Scribes that copied it out, but would confess the Bible in those tongues to be the book of God, true, and sufficient,& nothing contrary to itself. Would that answer( some return for us) serve( as it seemeth it doth not) truth might easily be discerned from falsehood.  
The words in the Hebrew are Lo maru debaraiu, 
{αβγδ} Psal. 105.28.  difference made in translation thus. They were not disobedient. They were not obedient. This last our ordinary translation hath, the other some other urge. These( say they) are directly contrary. whereunto for more full satisfaction we entreat men to understand, what we answer. In a place challenged contrary to Gods word, we must know what contrariety is and what diversity. 2. The diversity whence: as 1. 
Diversity of translations whence.  by variety of copies, 2. ambiguity of the word. 3. the propriety of speech, sentence, and phrase must bee observed. 4. Pointing with distinctions. 5. a tuning,& accent. 6. the circumstances of the place: lastly, the analogy, and proportion of faith. And to come nearer the matter in hand.  
First as concerning this place men might know that the word ( Lo: not) is in Hebrew sometimes taken for Lo: illi. 
{αβγδ}  a many times the Massoreth notes it thus: because of which divers acceptation of the word some might haue thought vpon it, cooling the heat of their reproof,& otherwhiles over bitter invectives against the translation of this word. 
job. 13 15. {αβγδ} Ecce occides m non sperabo in cum Non sperabo in cum●   
Secondly, in this seeming contrariety, and al about this word not obedient, not disobedient: Wee may find at the first view the like. job. 13. h●n ijkteleni lo aiakel. Behold he will kill me, I will not trust in him: or will I not trust in him? The Geneva omitteth this word( not,) reading thus. lo though he slay me yet will J trust in him. I will not, and yet I will. These may be thought to thwart one another comparing the original, and the translation. But a seeming contrariety it is, and no other. For set a right and fit accent vpon the words of holy Job, and give them the point of an interrogative,& the translation is not at odds. For examples sake: will the L● kill me? and will J not trust in him? A sentence importing what thi● doth. Behold if, or though he kill, yet will J trust in him. The like course Mr. Iunius( that great Hebrician) takes for succoring the Chalde paraphrase against Bellarm, 
Bellar. de verb. dei ●●b. 2. cap. 3.  as in Gen. 4. Cain his speech, I haue killed a man: 
Jun. legenda {αβγδ}.  the Chalde, Non o●cidi? haue J not killed a man? And so where Bellar: carpeth at the Septuagint for that Gen. 26. they red Invenimus aquam, 
Bellarm. cap 6.  the greek is, Non invenimus? these words are to be red by way of interrogation. So far of must we be from overbusy, and hasty prejudicing a translation, though it give in affirmative terms, when the Hebrew may seem to deny. 3. Notwithstanding the odds granted in these several translations, there is not more difference in these. 2. They were not obedient, they were not disobedient then in this of the Jews, that they would for a season haue rejoiced in his light: 
{αβγδ} Nolu●st●● ab {αβγδ}, cum 〈◇〉. voluist is. joh. 5 35. Are 〈◇〉, ibid.  They would not for a season haue rejoiced. The words are joh. 5.35. ye would and ye would not So Aretius interpreteth the word ( ethele sate) of atheleo,& etheleo. Both true, and that of the same persons: yet a contrary will. ye would, and ye would not.  
4. Admit th● same speech be delivered of one& the same thing One affirming, the other denying. Yet no contrariety( that is) no contradiction. For exam●ne the speech, Mica. 
Mica 5 2. Mat 2.6.  5.2. Thou Bethlehem art the least. Mat. 2.6. Thou Bethlehem are not the least. in the one it is said ( the least) because of the smallness of the circuit, in the other ( not the least) because of the dignity came unto it by our Saviours birth.  
Fistlie, red we a contrariety as sometimes we do, yet either our ignorance it is, we see not, or if we see, want it is of discretion, that we give not our selves& others, satisfaction in this case. St. Math. writeth there was a far of from them, a heard of swine, St. mark, and St. Luke saith: 
Math 8.30. {αβγδ}. Luk 8 32. Mark 5.13. {αβγδ}.  there was there by thē. A far of( saith one) ther-by( saith another) Let men learn what this means, that are such quarrelers, and having answered these, Let them demand reconciliation for the other.  
sixthly, say, one place forbids, another place commands the same thing. will men take part with one against the other, or will they not lay their hands on their mouth, till they know, what answer to make? Ose. 4. 
Ose 4.15. Amos 4.4.  Come not ye unto Gilgal, neither go ye up to bethaven. Here is a prohibition: Amos the Prophet hath, Come to Bethel and transgres to Gilgal, and multiply transgressions; here is an injunction. go up, go not up. How may this be, doth one bid, another for bid? What shal we say then, is God divided, is there dissension in the spirit of unity, or is there more thē one truth? Prophet against Prophet, Ose against Amos, Amos against Ose. Nothing so, the plain-song is negative: Go not up. The descant in varying the tune by way of an cironie, or mock, as that of Elia when bidding Baals Priests cry aloud, 
1. King. 18.27.  he giveth a reason, because Baal was pursuing his enemies.  
Seventhly, we take not this word to be more prejudicial to the truth, 
Luke. 3.36.  then the word ( Cainan) in the genealogy of Christ put in by the 70. Now as it is worthy our observation, how M. Iunius followeth the truth in love speaking of this point, so let us consider it. 
I also adbibi●●● Cai●anis 〈◇〉.  if that word ( Cainan) be admitted the authority of Lukes gospel is impeached( this is the objection) For it is false that Cainan should bee put in by St. Luke: 
Ersire falsum fuisse dabimus tamen fuit opinabile, quam opinionem in vulgo receptissimam respe●it Lucas. Iunius Paral. lib. 1. paral 60. Scivit quidem illud said hoc eiusmodi esse scivit, quod rei tant●●m unius hi●torie non autem fidei Catholic●e veritate●n offenderet. ibid.  M. Iunius his answer is; though indeed false, yet was it otherwise supposed. I: but Luke knew it was false, We grant( saith M. Iunius) he knew it, but he knew it, to be such appoint, w●ich might somewhat offend the truth of one only history, but not the truth of the catholic faith. I, but Luke by this means did confirm an error. it was no such purpose of his: the remedy he knew would haue been worse, if in al hast out of season he should haue attempted the removal of that name. For so the authority of the scripture might haue been endangered, where as this one point did not properly of itself touch the foundation of faith. I, but this is the wisdom of the flesh. No It is the wisdom of the spirit. That those seventy enterpreters changed moses, it was not well done that the Evangelists& Apostles received it being changed, 
Propter causam quae non attingit fundamentum ullum fidei propri●●e: pe●se periclita●a fui set scriptuvae authoritas, &c.  and so did use it, I hold it wisely done by the spirit of God,& well sorting with the times. Then after closing the point he desireth of God this modesty, in this our age, bearing with other errors: which without offence for peace, and edification may be tolerated,& extinguishing that servant spirit of contention, which now adays can pardon their brethren nothing, 
Non ●amis est said spirit●s. hae● sapientia. ibid. Quod 7● ol●m mutaverunt Mosen in lidignè factum, quod Evangeli l●e& Apostoli m●tatu●n receperint sap●●nter factis per●●●●●itu 〈◇〉 convenienter su●s ●●●●●thus. N●●●●●eg●re 〈◇〉 dissiomiare potest in eo, qui tegit peccata nostra,& misericordiâ maximâ toleravi● temporaig●●●tionts nostr●e. ibid.  nor yield ought to the public peace, edification, and charity the bond of perfection, cover nothing nor wink it ought, even for his sake, that covereth our sins, and in his greatest mercy beareth with the times of our ignorance. As if that blessed servant of God M. Iunius( his exhortation) had respect to the words of St Paul, Follow the truth, and for fear of being over eager, he added, But follow the truth in love. The ground of which sweet entreaty if we may conjecture, he might peradventure take of S. jerome in his first preface vpon the Chronicles, what thing once hath possessed the ears of men, 
Quod semel aures hominum occupaverat,& nascentis ecclesiae r●boraverat fidem, justum erat etiam nostro filentio comprobari. Hieron. 1. proaem. in Paral Arist. {αβγδ}, c. 4 Ad idem secundum idem simul& eodem tempore. Arist. de reprehens. Sephistarum.  & hath strengthened the faith of the church springing up, it was meet even by silence to be approved.  
Lastly, to shoot up this exception. There is no contradiction, unless it be of the same person, action, time,& in the same manner. Now in the history mentioned by the Prophet, Psal. 105. There are divers persons to whom these words may be fitted. Some of the learned understand moses and Aron, that they were not disobedient: Others fit thē to the wonders,& iuagments God sent forth. 3. Others take it of pharaoh and his host, They were not obedient to his word, which may bee well the meaning of our received English translation. in which sense it is not contrary to Gods word. For pharaoh and his host were not obedient. So as a truth of them al: no falsehood at al. More might be added, only this for this time by way of earnest entreaty from our inmost love. if Dunces that haue a wrangling spirit can tender a question in the arabic for Averroës the Arabian interpreter his credit, as where Aristotle writeth( Natural Philosophy is busied in that, 
Physica speculatur de enter quod possibile est moveri. Arist De enter quod impossib. aver. Subiectum Commune, Adaequatum.  which is possible to be moved.) The arabic is( natural Philosophy is busied in that which is impossible to be moved) by distinguishing as their manner is, A common subject from a proper subject: What a foul shane is it for us, that will not understand( which we may) specially terms far more easily composed without prejudice to the truth of Gods word, and our holy faith. Now taking our leave of this exception some make, wee think the 1. Corinth. 13.5. will allow a watch man to guard it. 
{αβγδ}. 1. Cor. 13.5.  For let men with whom we haue to do in this case, but promise us their love in truth, and we dare promise, their love will haue much patience. The next instance against subscription.   

CHAP. 2. Psal. 106.30. See their reasons.  
THE first of these is contrary to the word of God( say they.) Why is the duty of prayer,& executing iudgment one contrary to the other? Might not Phinees do both, pray& execute iudgment? These be divers things, but not contraries: Paul baptizeth, and Paul preacheth. The same person, but a several action, and are severals, but not contraries. Or doth he( that writes Paul did both) writ any thing contrary to the word of God? Contraries are of the same thing, person, time, in one and the same respect, affirming, 
Pro. 30.33.  and denying. But as Salomon hath, Pro. 30. he that wringeth his nose causeth blood to come out, and he that forceth wrath bringeth forth strife. When an objection is forced to wound a translation, and thus forced, the life blood of truth may soon empty itself, and be hazarded. In the book of Numb. 
Num. 25.8.  the words are, Phinees rose up from the midst of the congregation, and took a spear in his hand, and followed the man of Israell into the tent, and thrust thē both through( to wit) the man of Israel, and the woman through her belly: so the plague ceased. The very express words, some men stand vpon, are not there used, but were they( as they are not) doth this translation in the psalm ( he stood up and prated) deny he stood up, and executed iudgement? if it did so, then did it contrary? But not doing it, these opponents haue done injury to God his truth, and their own knowledge. Admit once this kind of argument: namely that diversity of reading implieth a contrary story, we may show our love in easy crediting them, that say so, but then follow we not the truth, as it doth become vs.  
For Psal. 
Psal. 40 6. Heb. 10.5.  40. My ears thou hast pierced: Heb. 10. my body thou hast fitted. unlike seem these places, yet speak they both of the same person, and action. So he that believeth, 
Isa. 28.16. Rom. 10.11. 1. Pet. 2.6.  Isa. 28. shall not make hast. St. Paul citing this scripture giveth it thus: He that believeth shall not bee ashamed more odds in show, thē that, which offends our brethren, but they are made our looking glass to see mans infirmity how it pretends truth, but intends not love: The Prophet,& the Apostle well agree, notwithstanding the diversity of words For he that believeth, makes no more hast then good speed and therefore not ashamed. 
Metonymia effecti.  A figurative speech because overhastie men are disappointed, and men disappointed are ashamed. in the 12. of Ose it is said that jacob had power over the angel, and prevailed, he wept& prayed. In Gen. 32.28. The history at large hath no such words, 
Ose. 12.4. Gen. 32.28.  that he wept or prayed. What then? Yet might he do al these, and no contrariety in the action.  
The word signifieth, Executed iudgement.]  
The word is vaipallel( whence tephilaph is derived that signifieth prayer) and it should seem the translator red vaithpallell, 
{αβγδ}  which being in hithpaell is translated ( prayed) having the same letters, the same points, the same accent in the history of Abrham,& Abimelech ( Then Abraham prayed unto God.) Neither are we alone in thus translating. 
Gen. 20.17.  The Thargum, or Chaldee paraphrase is veesalle,& he prayed( the greek exelasato) he offered up sacrifice. 
{αβγδ}.  And since it was an action so pleasing the Lord, we do injury, not to think ( he prayed) when he did apply himself to this work, since every thing, yea executing iudgment, is sanctified by prayer. The word bearing so, other translation, Chalde,& greek translating so, as we condemn not others, no more cause haue others to condemn vs. is it heretical, 
Qui benè op●●raiur benè or 〈◇〉 glos. or din.  or an occasion of danger either way interpnted? he that is well employed prayeth well, and prayer it is that sanctifieth every duty of our calling, so as prayer excludes not his executing of iudgment, nor his executing iudgement excludeth prayer. How then are these translations made enemies, one to another, that in this holy business haue so kind an eye, each to other, 
Exod. 25.20.  as Cherubin toward Cherubin both looking vpon the propitiatory. 
Cum alius dixerit, hoc sensit quod ego:& alius, Imo illud qu●dego. Relligiosius arbitror dicere cur non virunque potius si virunque verum confess. l. 12. c. 31. Cur non illa omnia vidisse credatur per quem vnus Deus sacras litter as vera& diversa visuris multorum sensibus temperavit. ib. Siqua s●ripta divina legerimus, qu● possint salua fiae, qua ●m●uimur, aliis ●tque aliis parere sentenijs, in nulla earum nos praecipiti affirmation● it a proijciamut, id. de Gen. ad litter. li. 1. cap. 18. ●on pro sententia divinarum scripturarum, said pro no●tra dimicantes. ib.   
The holy Ghost meant only one of these words and not both.]  
So indeed some replied, The holy Ghost meant but one. I: but what is that one? That one which I mean. What assurance for that? Why not, that which I mean? The word bearing both, why should we say but one? in this point St. Austen his grave council may well be followed, when one shal say the holy Ghost meant, as I do; And another shal say: yea rather as I do, J think it a more religious Christian speech to say. Why not rather both, if both be true, yea if a third,& if a fourth? And if any man seeth any other truth in these words, why should not he be thought to see them all, by whose spirit one God hath tempered the holy scripture with senses of many things▪ that see many true things,& yet divers. What himself would also do in such a case, that ancient father setteth down following: rather keeping himself to the liberty of the word, thē any way either to imprison it, or the riches of the observation that arise from it. And in another place he sheweth what inconvenience cometh by this streight course. If we shall( saith he) red any divine writings which may obey divers interpretations, without any danger to the faith wee are trained up in, I advice that wee bee not headlong in the hare affirming but one, excluding the rest, least the truth being afterwards more exactly discussed, may be found to overthrow it quiter, and so strive not for the sentence of holy scripture, but for our own interpretation, contending that to be scripture, which is but our private opinion, whereas we should seek that to be ours, which is the holy scriptures. All these things judiciously considered of, were not men disposed wilfully to contend, this clause in the psalm could not haue been a stumbling block   

CHAP. 3. Matth. 1.18. See their reasons.  
CAn any think a contrariety herein? Doth marriage deny betrothing, or betrothing deny she was married? I he one not being contrary to the other, our brethren might haue employed their time better then to find a knot in a rush; what say we then?  
Was mary married to joseph?]  
Surely no difficulty in the right understanding. 
Mat. 1.16.19.  For first shee was given joseph to wife, Mat. 1. 
Luk. 1.27.2.5.  where twice he is called her husband, secondly, the word beareth it, as Luk. 1.27. 
De floratio virginisatis non facit coniugium, said pactio coniugalis, Amb. lide Inst. virg. c. 6. Id. in luke. lib 2. cap. 2.  which Luk. 2.5.( being the same) the Geneva translation renders it. To be taxed with mary that was given him to wife. 3. if shee his wife, and he her husband, both which the scripture acknowledgeth, what error is it to say mary married to joseph? 4. The general opinion men had▪ where fore the Evangelist calleth joseph Christ his putative Father. 
Jnter B. Virginem Mariam, es S. joseph verum coniugium sine vlla carnals copula fuisse. Aug l. 2. de cons. Evang. cap. 1. Consensus, non concubiius facis nup●ias, Digest. de Reg furia l Nup●ias.  5. The consent past between thē, which maketh marriage. It is not the having a maidens virginity, but the mutual promise of couples, that makes a marriage, saith St. Ambrose. And after him, St. Austen expressie witnesseth, that between the blessed virgin mary,& holy joseph there was true marriage, without any carnal copulation And in the Digests. It is not company keeping in bed, but consent of parties that maketh marriage. And therfore in the law of God, if a maiden had past her consent to a man( though they both, 
debt. 22.24.  as yet had not performed the duties of the marriage bed) they were reckoned before god as man& wife,& so are called in the law. Al which remove the doubt raised from the article of our faith, wherein we profess that we beleeue out Saviour Christ was born of the Virgin mary.  
How did shee continue a Virgin after?]  
Whither shee continued a Virgin or not, 
Ad quod cridendum consensus per pe●●us Ecclesiae momentic praecipuum affert, de quo sanè dubitare, dum nullum id cogit cerium oracu●ū scripturae, non est eorum, qui, quid sit Christi Ecclesia didicerunt. Bucer in Math. c. 2. Ex hoc vero consensu, neme vereatur vt impia sibi hominum commenta oberudantur, illa ●nim semper deprehendes cum expressis scripturae oraculis pugnantia ex diametro, ibid.  is not the question. That shee did continue, is a reverend opinion, but no matter of faith. That shee was a Virgin at what time shee brought forth her first begotten, is not only a reverend opinion, but also a matter of faith. Martin Bucer writing of her perpetual virginity, saith that the perpetual consent of the Church is of great moment to persuade so much. knowledge so much as once to doubt, no certain oracle of scripture forcing it, it is not their parts, who haue learned what belongeth to the Church of Christ. In giving consent whereunto let no man fear that under colour of this, wicked devices of men shall be thrust vpon him. For you shall always find such professedly and contradictorily fight with the express oracles of scripture.   

CHAP. 4. Luke. 10.1. See their reasons.  
WHither 70. or 72. no necessary point of faith. But herein wee may note mens diligence, specially where they would take the least advantage that may seem. The ancient red 70. but not all. For some as Clemens recognit. lib. 2. Epiphan. Austen and Beda red 72. The reason why others red 70. may be this. Because it is a round, and grosle number, 
Clemen. Recog. li. 2. c. 59. Epiphan. baerel. 70. sub fine●. primi.  as the 100. Seniors at Rome who in a strict reckoning were 105. So the Septuagint, whom Eliazar the high Priest sent to king ptolemy were 72. yet called in a full set number only seventy. 
Vt quod de s●●●●a perfectiori● numeri paulul●● excrescit, aut in fraest, non compusetur, Aug. l. 2. qq. in Exod. q. 47.  And St. Austen observeth it for a rule in scripture to leave out in a whole number, that is more perfect, what ever aboundeth, or wanteth. As for that of the 12. fountains, and the 70. palm trees to prove 12. Apostles, and but 70. disciples, hath no soundness in it. Rather it is probable, that the 72. greek interpreters imply there were 72. elders to assist Moses, 
De 12. fontibus& 70. palmis, nihil habit solidi Bez. in lieu. judaei asserun● fuisse 72. jansen. concord. Evang. cap. 80.12. Apostolos 12. anni mensibus, &c.  and therefore Eldad and Medad were put to them. The Iewes that are skilful in their own histories account so many. Austen compareth the 12. Apostles to the 12. months of the year, and the Disciples to the 24. hours of the day, which either for the mystery of the Trinity, or else for the 3. daies the L. lay in his grave, being multiplied by 3. make 72. hours so many as the Disciples were in number. Beda concludeth from the 10. 
Aut propter Trinitatis ●●ysterium, aut propter 3. dominich sepulchri dies per●tria multiplicata effic●unt 72. horas quot erant discipuli August.  of Gen. where 72. persons are mentioned that they signify so many nations in the world to whom the gospel was preached. But more effectual to persuade may this reason be, which some learned do give that Moses choose 72. He gave the 12. tribes their choice to elect from among the people men of wisdom, and sincerity to be iudges, Now the Iewes to afford equal honour to all alike, as also that the iudgment might pass with all indifferency, for like number of voices( no doubt) to avoid suspicion, had an equal number out of every tribe, which could not be more or less then 6. out of every tribe, if more, they would make 84. if fewer they would 60. neither of which numbers will any grant, and therefore needs must they be 6. out of every tribe, which makes up full 72. The like reason may be conceived of the Disciples. For as the 12. Apostles answer the 12. patriarches, so the 72. Disciples, those 72. Seniors. Now 70. cannot be equally divided amongst 12. but 72. may be, and therefore in all likely hood 72. But howsoever: sure we are, that 70. and ●2. are not more contrary, 
Gen. 46.27. Act. 7.14.  then 70. and 75. yet( in the history of Gen. ●6.) are reckoned, but seventy, which Act. ●. are accounted 75. A difference, but no opposition. Touching the point in hand al copies in latin( as they witness whose pains are commended that way) haue 72. and some greek. 
Scribitur oss, vt planè nihil certi habeam quod constituam. Bez. in lieu.  unless the gr●eke manner of ciphring( oss) signify not 72. which M. Beza confesseth he red, whereupon he is plain, he cannot tell what to say. Be men disposed to expect more, and not stand satisfied with this, they must bee entreated to prove the number of 72. is repugnant to the word of God. But then must they be of sure ground, and when they bee so, 
Res ista non est tansi momen●i vt de ea contendere operteas●d.  or be not, the conclusion of the learned shal be the conclusion of this point. It is not a matter of such moment that there need any such contending about it.   

CHAP. 5 joh. 1.1. See their reasons.  
IN that first chap. the first verse, the holy Ghost sheweth 3. excellent points, 1. the eternity of the word, 2. a personal distinction of him from the father, 3. in this last clause here challenged, the nature of thē both to be but one. Our translation no way crosseth this truth, unless wee shal say the original doth. For it keepeth the same order in placing the words, which the greek doth, and though wee might alter, and change the place, setting that last, which we put first, and that first, which we red last without any danger to the faith, yet fearing to be a sampler in overboldly doing it, we choose rather to tie ourselves to our pattern, wherein if men can find their contentment, though the words stand as they do, they may stand so too in our translation. every smatterer in greek knoweth the words lye in the very same order, as we receive them in English. 
Subiectum loco prędicati praedicatum loco subiecti {αβγδ} Gal. 4.24.  divers times the subject, and predicat is mutually in each others room, as Gal 4. speaking of the 2. testaments, or covenants: the one( saith the Apostle) namely the law in mount Sina breedeth unto bondage, which is Agar: meaning Agar is a figure of it. The coherence giveth it so,& as the learned observe, 
Ordo subiecti& praedi●ati inversus est. Piscator in Gal. 4.  the order of the subject, and praedicat is inverted. Yet herein we change nothing. Our books do the part of translations, and others, whose ministry is used, shal do the part of expounders( as they haue time) to dilate, and amplify the point. As for this verse in joh. 1. Sabellius confounding the persons is confuted by it and by other scriptures( though we keep the sight of the words as the greek directeth.) 2. we meet with a spirit of slander, which commonly possesseth such as are the heires of Sabelliamime,& other heresies, threaping vpon us, that we slocke words, and thrust them out of the order given them in the original, and all to disarm them of authorities they pretend, as if not growing to confute their falsehood, we must shift words from the abode the holy Ghost giveth them. 3. St. 
{αβγδ} 1. Sam. 13.1. Filius unius anni erat Saul: pro, Saul eras. filius unius anni. Ab ea voice in qua definite, incipere voluis, ordoque prolationis distincture est ab ordine constructionis us fi●ri solet. Toll, in Johan.  Auslen and other of the fathers red as we translate. 4. the Siriack likewise in the same order. 5. the proposition hath changeable terms, The word was God[ into] God was the word, as that, 1. Sam. 13: The son of one year was Saul( that is) Saul was the son of one year, and the sense indifferently bears it, but yet, because St. John makes the word he ends with, the beginning of the next( for he beginneth at the word he ends with,)( The word was with God, God was the word.) It hath made us do the like, well knowing the order of placing and understanding words is not alway the same. 6. it is commendable in the writings of learned men whose observations are extant, that, when they give iudgement of a place, and peradventure probably enough, let fall this or the like close to salve their credit( We would not bee to venturous, or we would not hastily change any thing. 
Nihil temerè mutavimus.  This their example we like of, and accordingly so do? Why then should any charge our Church with maintaining an untruth in this text; 
{αβγδ}.  sure we are, love doth not peevishly, nor is croslie given, nor preposterously minded, placing, displacing, misplacing at al adventures, but as near, as possibly it can rendereth word for word: whither of these we say( The worde was God,) or this( God was the word.) Both are true, in nothing contrary to the doctrine of faith, and as wee haue it, rather of the two to be allowed. Because the words stand in the greek, as we translate it in our English, as also for the other reasons before remembered. And therefore consider the matter, 
judge. 19.30.  then consult, and give sentence.   

CHAP. 6. Rom. 13.13. See their reasons.  
THis is the fixed contrariety they urge. 
{αβγδ}.  But the greek which is the original in the new testament must determine. The words are to bee seen in the margin, where wee are to know. {αβγδ} is not simply eating, but with excess, so is the word methe. Now this exception argueth more spleen, 
Luk. 17.27. {αβγδ}.  then reason. For eating and drinking is taken in scripture by way of reproof( As in the daies of Noë they did eat, and drink, and gave in marriage.) Secondlie the translation as an interpreter in the Epistle, 
Gal. 5.21.14. Sun. after Trin. 1. Pet 43.  Gal. 5: 21. that is red on the 14. sunday after Trinity, renders it gluttony, drunkenness, and the like. 3. St. Peter in his first Epist. 4. 
{αβγδ} ido●., potationibus.  chap. v. 3. accounteth drinking amongst the sins he there reproveth, wantonness, lusts, drunkenness, gluttony, drinkings, &c. The watchman for breach of love herein, is that sentence of St. Paul, love swelleth not, 
{αβγδ}.  knowledge indeed 1. Cor. 8.1. Puffeth up, but love edifieth, so do not these quarrels.   

CHAP. 7. Gal. 4.5. See their reasons.  
THis objection not set down as the rest, but handled by word of mouth,& proposed by way of doubt. answer whereunto was, and may be. This diversity of reading proceedeth as it seemeth from diversity of ancient copies, which translators follow, and neither of them repugnant to the word of God.  
natural sons of God we cannot be said to be. This is in the Communion book, not in the original, nor agreeable to Gods word.]  
Not in some greek copies, yet in other some it is ( natural sons) not adding whither of God, or otherwise. And therefore not contrary to Gods word, as will easily appear, if we mark the drift of the Apostle. For he speaks in law terms of sons, and heires of their parents, 
Filius. ab ipso concepin haeres est jure, said non nisi post 25. annuo● reipsa haereditatem administras. Bez. Gal. 4. 5. {αβγδ} collocasio adverbij {αβγδ} innuit antithesin quasi expressè dicat {αβγδ}. Poscas. 〈◇〉 Gal. 4.5. 1. Cor. 8.4.  who haue a right from their conception, though for the time of their nonage they possess not, till yeares of maturity, when indeed they readily, and really enjoy the inheritance of natural sons, before that little differing from servants. Secondly if so applied( Natural sons of God) yet not understood, as begotten of God by eternal generation. For the words are added there( through election) as( of grace& favour) and as we say naturalised. 3. Nature is set opposite to opinion, which is merely in conceit, as v. 7: following,( Those that are not Gods by nature indeed,) but as mens bare imagination apprehended, therefore an Jdol is nothing, 1. Cor. 8. saith the Apostle: in this sense the elect are natural sons of God, though not begotten of the Father, yet ( natural) that is true, more then in a bare, naked conceit, and imaginary opinion. 
joh. 1.18. Rom. 8 32. Quia ●à totam à patre accebit Zanch. de 3. elohim lib 5. ca 5. pag. 213. Quia juam nobu( briftus con. municavis filiat●onem& spiritum. abide. {αβγδ}. 2. Pet. 1.4.  For though Christ be the only son of the father, as touching his godhead, and manhood: godhead because he received it all, and whole of the father alone, and as touching hi● manhood both, because it had no other father then God, when conceived it was without the seed of man by the power of God, as also because this human nature was personally united with the divine: yet the elect are sons to, because Christ hath communicated his sonship to us, so as we are heires, yea coheirs, joint sons,& partakers of the divine nature. Not meaning hereby the very essence of God, but certain qualities, or properties renewed, and sanctified by the spirit of adoption: for so these words, Nature and natural do sometimes signify Lastly I demand what son Titus was to Paul? 
Titus 1.4.  Not begotten of his body, but through faith, whom yet the Apostle calleth his Natural son. To Titus my natural son according to the faith.   

CHAP. 8. Gal. 4.25. See their reasons.  
ADvantage for this instance is from these 2. differing words( bordereth vpon, and answereth to,) which in the original is ( sustoichei) of sun and stoichein, 
{αβγδ}.  cum and incedere, as if you would say Coincede●e to go together. The communion book translateth( bordereth vpon) by neighbourhood of allusion not neighbourhood of situation. In which sense we haue in some languages, when one profession is answerable to another, 
Finitimus oraescri poeta Quintilian.  as rhetoric, and poetry A poet is a near neighbour, and bordereth vpon an orator. Meaning that these 2.( for the faculty common to them both) may be compared one with the other, St. Chrysostom who knew his own language& is not to be taught by us, renders the word ( geitniaze● cai haptetai) neighboureth, 
{αβγδ}. & toucheth. And if translated( Neighboureth, or toucheth) why not bordereth vpon? unless that, which neighboureth, and toucheth may not be said to border vpon. Amends of the translation needs not so much, as a due exposition, in what sense a neighbour is, scilicet not only one, that dwelleth next door, not a bordrer, he only that confineth in place, but he also, with whom we haue some relation, and are mutually alike, as in this place Agar, and Jerusalem with their children are compared each with other. Howsoever we take it, as Mr jun. 
Historię aliquid additur said fidei Catholicae nihil demitur Jun. Paral. 1.60.  well noteth speaking of the name ( Cainan) in the genealogy of Christ. ( The history may somewhat be enlarged, but the doctrine of faith is no way impaired. So in this case we say our misprision( were it so as it is none) may breed an error in cosmography, but no error in sound Divinity. For so long as it hath, which al Scripture else hath, the benefit of Gods ordinance in right dividing the word, it may, as other places, haue help from the Minister by opening the coherence, and drift of the Apostle, 
{αβγδ}.  and so free all, needless fear men would otherwise conceive: our watchman here is, love is not ashamed.   

CHAP. 9. Psal. 14.3. whole verses. See their reasons.  
ALL the instances in the first of the papers exhibited are at large answered, yet others( as appeareth before in the second schedule) not contenting themselves with these suborned impurations, urge Psalm. 14. where three whole verses are added( they say) to the text. whereupon they conclude it is contrary to the word of God. Why? are not those 3. verses caconical scripture? do we not red them, Rom. 3.10.11.12. and are they not in other places, as Psal. 5.9. Their throat is an open sepulchre, &c. so Psal. 140.3. the poison of asps is under their lips. So Psal. 107. Their mouth is full of cursing, and bitterness. So Isa. 59.7. Their feet are swift to  shed blood. So Pro. 1.16. Destruction, and unhappiness is in their way.( So Psal. 36.1. There is no fear of God before their eyes. All which verses taken out of the 14. Psal. in the Greek, which St. Paul followed, and he guided by the holy spirit knowing what he had to do, directed our translators to follow also: holding it safer to add, 
Abundant cau●●la non nocet.  where is the authority of the Apostle for it, then sparing to diminish. it is an addition cannot hurt, specially authorised by St. Pauls practise which bringeth to my remembrance what St. Austen well noteth vpon like occasion, 
Jgnoseant sciante●ne offen-dantur nescientes, &c. Aug. li. 2. de bapt. Con. Donas. cap. 1.  Let those that know it already pardo● me least I offend the ignorant. For it is better to give to hi● that hath, then to turn him of that hath not. In al these places unjustly challendged we hearty bewail the persons, that haue so undiscreetly injured our church. What could they haue done more, if they had been enemies to the faith.   

CHAP. 10. Against the apocrypha, See their reasons.  
SInce this point of the apocrypha is so much stood up. on by them all, 
apocrypha prophana,& impis: apocrypha Ecclesiastica. Ecclesiastici à maioribus appellati, quod ab Ecclesia recepti &c. Jo. Drustus de quęstion. per Epistolam. 107  as we may find by their complaints, it shall not be amiss to understand how there were apocryphal writings of 2. sorts: One profane, and in pious, which were not allowed of to be red in the church, others ecclesiastical,& godly, which the Church did red among the sacred books,& had in such public estimation, as they were name( otherwhiles) caconical, for manners though not for faith, not equalling them to scriptures properly so called, yet next after them as in a second place preferring thē before al other. For thus writeth S. Austen speaking of the time after the Prophet Agge, zachary, and malachi, 
Quorum supp●atio temporum &c. Aug de Civit. Dei lib. 1●. cap. 36.  the account of whose times is not found in holy scriptures called canonical, but in others, which though the Iewes do not, yet our Church doth account, and reckon for canonical: A word our late Divines, Mr. Whitakers, and Iunius against Bellarmine do well allow of, in that these books contain a rule for our manners, and conversation. Beside the authority of these godly learned, if any shal think the objection made is to weighty for their names to discountenance it, we adjoin hereunto Zanchius, Hiperius, pelican, 
Quòd Ap●cryphis in volumine Bibliocum post libros Canonices locum i●m tribuerimus, id fecimus adducti, &c. Zanch. de rellig. c. 1. artie. 4.& 5.  and Kimedoncius. The first of these in his book of religion writeth thus, In that wee haue given in the volume of the Bible the next place to the apocryphal after the canonical, wee haue done it lead thereunto by authority of the greek, and latin Church which always vouch safed thē alone this honor. The second namely Hiperius in his book of the method of divinity: We shall not err( quoth he) if we say that these books of maccabees, 
Minimè aberrabimus, &c. Hiperius lib. 1. Method. Theol. Hi libri sic se●●. per Ecclesiastici, ac Biblici habiti sunt vt in Ecclesia Catholica ab Apo●●o●●rum temperibus fuerint est multa reverentia lecti, liest &c. Courad. Pellic. Praesas▪ in Apocryph●.  as also the wisdom of Salomon, Ecclesiasticus, Tobia and judith, were so put to by thē that came after, that they may truly be red in the church,& profitably rehearsed. Conradus pelican a man highly esteemed of, by Mr. Bucer, Zuinglius, Melancthon, and al the famous Iearned in those daies about basil, Tigurin, Bern, and that part of germany in his proëm before his expositions vpon the apocrypha writeth thus. These books were so accounted Ecclesiastical, and of, or belonging to the Bible, that ever since the time of the Apostles, they haue been red with great reverence, though never alleged as canonical against the Iewes, who never received them in their holy Canon, where as they no way did contradict the writings of the law, and the Prophets, but rather did very much assent unto the doctrine of faith, and the mysteries of Christ. In which proëm the same author entereth into commendation of every particular book, and as occasion serveth in the rest of his commentaries answereth such objections, 
Hi libri sine du●i● non aliunde ecclesia Cas● olicae obvenerunt, quam à Julen, &c. P●lic●n in prae●at in Judu●. Sci●u●um hoc loco maioribus pla●nisse, vt praeier ab●o●ve vè canonicos, ex quib is &c. K●nedon. de s●ripto verbo des. lib. 6. ca. 90.  as were made by the Jews against them. And speaking of the apocryphal in his preface vpon judith these books( quoth he) without doubt came to the catholic Church from no place else but from the Jews, who before Christ his time wrote holy matters full of faith, and that by instinct of the holy spirit to the edification of the faithful. Kimedoncius professor of Divinity at Heidelberg proposeth his observation thus: We are to know in this place, howe it seemed good to our ancestors, that be side books truly canonical( whence the assertions of our faith are made manifest) ecclesia●tic all books also, should be publicly red to the edefying of the people, as the book of Wisdom, Ecclesiasticus, the book of Tobia, &c. By testimony of al which( and more authorities that might bee alleged) it is plain, that our Church intertaineth not any new guise in admitting Apocr●phall to be red publicly in the Church of God but such as hath been received in former ages, 
Non otiosa consuetudo se●i ●●●●g● frucluosissi●●●d ●●●d. V●il●●er invtile non vitiatur. Reg. sur. ●n. 6. reg. 37.  and is a custom not tale but most fruitful and to very good purpose. For though somewhat may be thought in them unprofitable, yet that is no let but we may use so much as is profitable. But let us see the exceptions brought against these books& examine the particulars.   

CHAP. 11. tub. 5.2. and chap. 7.3. See their reasons.  
Though among other reasons some except this against this book of Tobia, and such as are very learned,& for their godly pains to bee reverenced, to whose names no oftener mentioned, but we rise up and do all services, yet are wee well persuaded this defence following they cannot but like of. For whereas they think it a lye, and therefore contrary to Gods word, the answer may be as Mr. Zanchius makes of the Angels assuming bodies unto them, and so thought for very men, when they were not; that grave moderate Divine writeth thus: 
Zanch. lib. 2. de apparit. Angel. cap. 8.  They to whom the Angels did appear might be deceived in taking thē for such, but surely the Angels did not deceive, nor can they use any deceit. For they did not take human bodies vpon them to feign they were men, neither did they it to deceive, or injury any. As therfore a truth it is, they are called men, entertained as men, wrestled as men, had their feet washed as men: al which the scripture witnesseth, so might they say, they were of such a tribe in respect of the bodies they assumed, as also their out ward appearance, wherein others did behold them. And as for any thing in this Chapter brought against it: wee see not how it is contrary to the word of God, either expressly, or by consequent, but may to good purpose be red, as it is appointed, 
Hierom. proleg. in Preverb.  and( as jerome witnesseth) the Church of God had done a long time afore. Neither is their argument, that dispute to the contrary sufficiently strengthened, when they argue Angels are not begotten of sinful men, but created of God. As if to be created,& to be begotten of sinful men were so opposite that one did overthrow the other: for even they also which are begotten of sinful men are created of God. The Scripture calling Angels by the names of men, giving them some properties of mortal men, and showing that in the likeness of strangers, they haue sometimes been entertained, Heb. 13.19. yields us no reason to think the contrary, but that they might also take the shake of some one, or other. And if no untruth( as it is not) to think they appeared like men, neither is it untruth to think they appeared like such, and such men, whither of the kindred of Azarias and Ananias, or of the tribe of Nepthalim. And herein our love thinketh no evil. 
{αβγδ}.    

CHAP. 12. toby. 12.9. See their reasons.  
THe like place unto this in Pro. 10.2.& 11.4. righteousness delivers from death: 
{αβγδ}.  the same phrase: that we may well say, it is the place whence the writer of Tobia took the ground of his speech. 
Job. Drus. qq.& Respons. li. 2 q 81. Observat. lib. 1. c. 18. ibid. lib. 4. v. 11.& Proverb. {αβγδ} clas. 2. lib. 1. Proverb. 43.  That, and this, differing only in the first words alms, and righteousness: which yet among the Hebrews are taken one for the other: as johan. Drusius, Piscator& Tremellius well observe: joh. Drusius bringeth divers proofs for it: Elias the Th●sbit; our masters( quoth he) use to call that, which is given to the poor Tsedaca, that is iustice, 
Sic enim habē: que●● vetusta ●●●●plaria nec male Drusius. {αβγδ}.  or righteousness,& the poor mans box they call cuppha sel tseaaca,& that the old translation following some ancient copies red Matth. 6.1. do not your iustice or righteousness. Whereas our later translations red. do not your alms. For so certain ancient copies haue, and not amiss: whereof Piscator giveth this reason. First because the greek copies haue, 
〈◇〉 phrasi Hebr●●●. Chaldaeis& ●●is comm●●●. Disc. in Math. 6.  Take heed( not when you do righteousness, which is taken for to exercise iudgment, but) when you do your righteousness, 2. Justice {αβγδ} Dsedketá is usually taken of Hebrew, 
Appellatio valdè emphatics Synechdochen generis habens qua admone●●● opem quam egenti ferimus. &c.  Chaldean, and Syriack for alms. Agrace of speech very emphatical, and significant, whereby we are admonished, that the help wee afford one in his necessity, is not the least kind of iustice. Tremellius in his notes vpon the new Testament in Syriack to the like purpose almost in the very same express words, adding withal hereunto that this word ( righteousness, or Iustice) is used in divers places else and among the rest, 2. Cor. 9. 
Remansit ●●●sdem nominis vsus in novo quoque restamen. 2. Cor. 9.& in Evangelys aliquibus in locis occurrit. Trem. Fidei iustitia liberabit à morte aeterna: sic ●leemos. &c. pelican in Proverb.  But not to use probabilities( though you see how warranted) we aclowledge the place in the Proverbs, and by it may learn to interpret this in Tobia, The righteousness of faith shal deliver from eternal death, and alms doth cover a multitude of sins. So Conradus pelican hath in his commentary vpon this text. righteousness delivers from death, because either of them proceeding from a holy faith is a mark of our election and life eternal, which the Lord espying in any, and knowing his own seal, when he plagues the wicked for his transgression, yet beareth with such. So as though it be no efficient cause, nor can deserve, yet serveth it as a passport to give safe conduct in the way toward heaven: neither shal we need fear the doctrine of merit by works more popishlie maintained by this authority thē it is, Deut. 15.10. Thou shalt give him,& let it not grieve thine heart to give unto him: For because of this the L. thy God shal bless thee in all thy works, and in al thou puttest thy hand to. Psal. 41.1.2. Blessed is he that iudgeth wisely of the poor, the lord shal deliver him in the time of trouble: the lord will keep him, and preserve him alive. Which is in effect like to that of Tobia concerning a merciful man, and his charitable alms deeds. For to deliver in the time of trouble, and to keep or preserve alive confirm that in Tobia, Deliver from death, &c. Isa. 51.7. deal thy bread to the hungry. Bring the poor, that wander, into thy house, when thou seest the naked cover him, and hid not thyself from thy own flesh Then shal thy light break forth, as the morning, and thy health shal grow speedily, &c. If thou power out thy soul to the hungry, and refresh the troubled soul, Then shall thy light spring out of darkness, and thy darkness shalbee as the noon day, and the Lord shall guide thee continually; and satisfy thy soul in drought, and make fat thy bones,& thou shalt be like a watted garden, and like a spring, whose waters fail not. 
{αβγδ}  Heb. 10.35. ye haue suffered the spoiling of your goods, therefore loose not your confidence. 1. Tim. 4.8. godliness hath the promise of this life, 
{αβγδ}.  and of the life to come. Revelat. 7.14.15. These are they which came out of great tribulation ( for this cause) they are in the presence of the throne of God. Math. 25.35. Come ye blessed of my father, 
{αβγδ}.  &c. For I was hungry, &c. Mat. 5.7. Blessed are the merciful, for they shal obtain mercy. Can a Divine satisfy an argument drawn from these places, and can he not satisfy that other?  
The place in Tobia, 12.9. is contrary to the 1. joh. 1.7& 1. Pet. 1.18.19. See their reasons.  
alms doth purge sin. And may be said so to do': as Num. 25. Phinees his fact is said to make an atonement for the children of Jsrael, yet that no way derogatory to Christs sacrifice on the cross. And for the words, 1. joh. 1.7.( Blood of Christ clean seth from all sin) they are no more crossed by these words: alms doth purge sin, thē by those of the same St. John 1.3.3. every one that hath this hope purgeth himself, or those, 2. Cor. 7.1. Let us cleanse ourselves from al fil●hinesse of the flesh, and spirit, &c. Or that 2. Tim. 2.21. If any man purge himself from these, he shal be a vessel unto honour sanctified, or that Act. 15.9. Faith purifieth the heart: by faith he purified their hearts, or that Ephes. 5.26. Christ clean seth his Chur●●●y the washing of water, through the word. Thus we 〈◇〉, our faith doth it, the laver of baptism doth it, the 〈◇〉 doth it, and yet al this while no way derogatory from 〈◇〉. For our faith working by love, alms, &c. doth it applying the merites of Christ to our souls. in a word such speeches as these, are figurative, the effect put for the cause, 
Metonymia {αβγδ} non {αβγδ} Quòd, non propter quid. Causa cognoscendi non essendi.  or the sign for the thing signified, &c. righteousness, and alms may be said a cause in delivering from death,& a cause in purging from sin but a cause that they are, not a cause wherefore they are: a cause of our knowledge, not of the thing itself. As sparks flying out of a chimnie are a cause to me whereby I know there is fire, so effects are,& use to be. Luk. 7.47. Many sins are forgiven her( for she loved much.) Her love not a cause deserving, and meritorious, but a notorious, effectual evidence well serving to show unto her, and others, how it was with her. 1 joh. 3.14. We know we are translated from death, because we love the brethren] our charitable alms proceeding from a holy faith show our love, whereof our alms are part, whereby we know we are translated from death, or as it is in Tobia. Delivered from death. For this wee may resolve of good works, the fruits of our faith,& arguments of our love. 
Easi, neque propter operum b●norum dignitatem, &c. Zane. de rellig lib. 1. cap. 13.  Although for the worthiness either of faith or of good words( as Zanchius noteth) we cannot obtain salvation, yet ordinarily God giveth not salvation without these means, by which he bringeth the elect simply into possession of eternal life.  
I, but this text in Tobia, is, Delivereth from death.]  
True, as the words of a faithful woman deliver her daughter from death( which is express scripture, Mat. 7.29. For this thy saying, go thy way,( The devilis gone out of thy daughter) so in Mat. 15.28. It is pronounced of her faith, Great is thy faith, &c. One text attributeth it to her faith, another to her words, both agreeable to truth: because her words proceed from a tiue and effectual faith.  
I: but alms are made a cause.]  
Nothing strange. The like phrase is, 1. joh. 3.22. Whatsoever we ask, we receive of him, because we keep his commandements. The keeping the commandements of God a cause why we haue, 
Sabsurdum videri non deb●t quod causalem vsurpet, &c. Calv. in 1 joh 3  what we ask. Vpon which place Mr. Calvin well noteth: It must not seem absurd that the Apostle useth a causal particle, however he dispute not of the cause: for an inseparable accident useth sometimes to be put in place of a cause.  
I. but alms are made a cause of delivering from death, which only Christ is, and none else.]  
The same kind of cause that Christ is, 
In ●●de●s g●ne●● causae quo Christus, nemo& 〈◇〉.  none else, either person, or thing, is: Otherwise though Christ bee as he is, yet that comfortable truth is not impeached, that Another may deliver from death. For a brother may bee said to give his brother life, 1. Ieh. 5.16. if any man see his brother sin a sin that is not unto death let him ask, 
●ihil absurdi continet haec hyperbolita loquu ●ie, Mar●●r. ibi.  and he shall give him life So St. james chap. 5.20. he that hath converted a sinner from going astray, shall save a soul from death. So 1. Tim. 4.16. In doing this, thou shalt save hoth thyself, and them that hear thee. Al which kind of speeches are used in scripture, but with this caveat put to by Mr. Calvin, for fear of some such objection as here is made. 
Sol●● quidem Dens saluat, &c. Calv. in 1. Tim. 4.  God only saveth. A portion of which glory it is not lawful to be transferred unto men, but God detracteth nothing from his glory, when he useth mens labours to work, or administer salvation. now in the view of this answer be we entreated a little to pause our thoughts, and we are well persuaded the storm of the accusation raised against those words in Tobia will soon be over-blowne. The next allegation is.   

CHAP. 13. Tobia. 12.15. See their reasons.  
THe place may bear a safe interpretation figuratively, or literally, and either way out of danger far from being found contrary to the word of God. Figuratiuelie for Christ, who( before the fullness of time came, that he was born of a Virgin) presented himself in a visible form. Neither is the name Raphael any prejudice hereunto. For as Abigail said nabal is his name, 
1. Sam. 25.25.  and folly is with him, so Raphael might his name be; for salvation,& health is with him; the good physician he ever was, even salvation itself, yea the God, and strength of our salvation. literally thus: for some one of the blessed Angels mighty in power, who are administering spirits, ministering internallie, 
2. Pet. 2.11.  externally, sent forth to minister for their sakes, who shal bee heires of salvation. Externally preserving our bodies, goods, and good name. Agar in the desert, Elia in his hunger, Lot among the sodomites, Abrahams servant in his journey. And what only this? Yea saith the Prophet. he shal give his Angels charge over us in al our ways. 
Psal. 95.  And what only in ou●warde things? Yea internallie to. They are ministering spirites sent of the lord to stir up our affections, to direct us in the truth, to acquaint us with Gods will; going,& coming in one message, or other, teaching us, that they will not be worshipped, giving us reasons of that doctrine, because they are our fellow-servants,& God only to be adored, directing Phillip to the Eunuch, Cornelius to Peter, and in thē both us unto the ministry of his word, 
1. Pet. 1. 1●.  sorrowing for our sins, rejoicing at our repentance, stooping down as it were out of heaven to see those things, that are prepared& shewed us in preaching of the gospel, beholding our order▪ and decency both men, and women, assembled in the time of prayer, watching of us, watching for us, watching over us: rightly compared unto flames of fire, because as in a flamme there is heat and light, so they heat, and enlighten us, our understanding to conceive, our affections to yield, not that they do it principally, or properly, but instrumentally bringing things to our view, presenting reasons to our understanding, first illightened by God immediately,& effectually, then by his Angels ministerially according to the grace given them of God. He is the only efficient, proper, true, sufficient, full absolute cause of ou● knowledge, and turneth our mindes, as the rivers of the South, which way himself pleaseth, in which sort no other can work so powerfully; yet the Angels themselves, sometimes insinuate themselves, and acquaint us with his will. The thoughts of our heartes they know not, he only is the searcher thereof: but our actions they know, and obs●rue whither well or ill done, yea they hear our prayers and bring back word, that they are heard. St. Austen in his Epistle to a virtuous widow vpon occasion of these words, 
Angeli sunt apud Deum, vt quodammodo poctulatio●es no●tras offerant Dec, &c. Aug. ad Probam vid ●pist. 121. Id. de di●igendo Dio cap. 3.  Phil. 4. Let your requests bee made known to God: The Angels saith he are before God in his presence to offer up in some sort our requests unto him, and to provide as concerning them, and what they shall know is to be fulfilled at his commandement, as they shall there know it must be, so they bring us tidings of it, either evidently, or secretly: which self same sentence we find in his book of loving God, c. 3. as if a sentence not suddenly let fall.  
It is against Revel. 8.4. 1. Tim. 2.5. See their reasons.  
Because of which objection for fear any shal say as they of our Saviour: 
joh. 6.60.  This is a hard saying, and who can abideit] we allege you scripture to confirm this, as do our greatest defenders of truth against superstition, and Pope●ie, Peter Martyr, 
Pet. Martyr in Gen. cap. 32.  Chemnitius, Zanchius, and Beza.  
Peter Martyr. The Angels offer up prayers not to teach God as if he knew not, but that themselves might know whereabout they are sent. Chemnitius speaking of the place. Revel. 8.4. cited in the objection. 
Si intelligatu● de Angelo simpliciter, &c. Chemnit. de invocat. sanct. pa. 187.189. Dan. 8.16.  If( saith he) that in the Rev. be understood of an angel simply, it is the same, that the scripture hath else where, that the Angels offer up our prayers unto God, and carry back that they haue heard of them quoting this place. tub. 12.15. and Dan. 8.16. I heard( saith Daniel) a mans voice, which called, and said, gabriel make this man to understand the vision. cap. 9.21. While I was speaking in prayer even the man Gabriel, whom I had seen before in the vision came flying,& touched me about the time of the evening oblation: and he informed me, and talked with me,& said O Daniel I am now come forth to give thee knowledge and understanding. At the beginning of thy supplication the commandement came forth, and I am come to show thee for thou art greatly beloved. Therefore understand the matter, and consider the vision, &c. Dan. 10. 
Id. cap. 10.12.  From the first day thou didst set thy heart to understand, and to humble thyself before thy God, thy words were heard& I am come for thy words &c Luk. 1.13. fear not, zachary for thy prayer is heard. Act. 10. An angel of God said unto Cornelius, thy prayers, and thy alms are come up into remenbrance before God. These places thus quoted he noteth withal, That there is added to them an incense of odour fragrant before God not for any worthiness, or merit of the Angels, but for the altar, which is before the throne of God. For Christ is the Priest himself, the sacrifice, and the altar Heb. 13. 
Docemur qui●● quid agimus, vel boni, vel mali illud ab angels custodibus nostris speculari,& observari zanch. de Angel. cap. 14.  And yet saith he it followeth not, that Angels are to be worshipped, or called vpon. Zanchius writing of the Angels saith, Whatsoever wee do good, or evil, it is espied, and observed by the Angels, that are our keepers. This is confirmed by Act. 10. and other places, where we red, that our prayers are carried up by Angels into the sight of God, as also tub. 12. &c. afterwards, cap. 22. though the Angels are excellent spirits,& are said to offer up prayers in the sight of the Lord yet, is it not lawful to call vpon them nor worship thē. 
Per angels preces no Tras reserri ad deis is &c. Zaneb. de callig lib. 1. cap. 13. pag. 297. Sa●ct●run orati●●es in h●c ●●ad● viz puvailla pcec●●●,& benesicen i.e. Deo quo●●●● offeren ●i●s ●per Angeli mini●●eri●s is Deo offer●●ez to Revil. 8.3.  Again in his first book of religion. By Angels our prayers are carried to God,& being heard, tidings therof are recarried to vs. So we red of Raphael the angel,& of michael that appeared to Daniel. c. 9. where he is  told his prayer was heard by God, as another Angel did to ward Cornel●us, Act. 10. &c. The 4. we name, is Mr. Theod. Beza who delivering his notes vpon the Rev. c 8.4. acknowleageth that the prayers of the Saints offering up their pure s●crifices daily unto God, are of sred unto him by the ministry of the Angels. Thus interpreting the place we are not alone, nether in these learned mens iudgments, preiudiceth it the dignity, and office of Christ to say, that the Angels offer up our prayers. For though they so do, yet not in their own name, nor for any merit of their own, but in, and only by Christ, who is the altar before the throne of God. Bound wee are to right the wrong done by others, even for loues sake: and a great wrong it is to deny a text the common equity of a favourable construction, 
●iber toby lice● non habea●u●in Canone, ●am●n, &c Hi●ro●●, p●●far in Ionan. Ab Eccl siz legi●●●, 〈◇〉 non ad author▪ case F●●clesia, Ticori●●● dogmat●● con firman●●ns, ad 〈…〉 ationem. id. 1 〈◇〉 115. R●●s●●s it spinb.  which itself willingly yeeldeth. Concerning the book itself no other esteem maketh our Church of it, then ancient, and modern writers haue, and do make. The book of toby though it bee not reckoned in the Canon( Saith St. Jerome) yet is it used by ecclesiastical men, whom in other terms he calleth in hi● epistle by the name of the church itself. This book( saith he) is red by the church though not to confirm the authority of ecclesiastical doctrines, yet is red for edification of the people. The like word, hath Ruffi●us vpon the creed. And out late writers( not any way popish) give the book this commendation. The book of Tobia, saith pelican, is an excellent example of all political, and christian life, 
Tobiae libelli● exemplum elegans totius politicae,& Christian● vit●, &c pelican in prafat in Tobia. Teste Hieron. tanst●m Spriac●( he est) vulgarisermone, qua●quam fortassis Hebraicis literis, ibid. Maxima vtilita●is e●egrave; ipsius ●●ctio depr●henditur, &c. Author cx phrasi, &c. Hic liber nobis Christianis lectu est vrilis,& bon. is: &c Luth pr●ef in ●●obi● germ. nanslas. ubi inv●nies ●d estraces ad opera pietatis admoni●iones, &c. Munst praef. in Meleceth haddiko●●k. Libell●i● est verè aureus. &c. Historiam tub. sacram voca non quod Canonica sis( loquor de ca none Hebraor●̄) s●d quia ex to genere, &c. Drusius lection in Nahum. c. 1.  with most hole some doctrines for life, and manners. Afterward in his commentaries vpon the same book, Written it was in Syriack, as jerome witnesseth, and peradventure in Hebrew to, a book of very great profit to the Reader, and evidently moral through out,& full of very hole some instructions pertaining as well to faith, as good manners. Surely the author therof is found by his phrase, and matter, to haue been endued with a prophetical, and holy spirit, although his name, and time be unknown. Martin Luther in his preface before Tobia translated into Dutch, This book is profitable and good to be red of us Christians, as of some certain good Hebrew Poet, which writeth no thing light but handleth good things, and the same be urgeth and describeth both excellently, and christianly. Munster maketh his interrogation with admiration, Where shalt thou find so si●ere and fatherly instructions worthy of allacceptance, as how to behave thyself toward God, toward parents, towards the poor, specially those, that are of the household of faith, towards thy wife, in a word, to wards all, yea even the very dead themselves. again in the same place, It is indeed agolden book very fit for youth to bee cond without book, as the ten commandements, in which book are found not mere seeds of godliness, but flows, and fruits also. John Drusius giveth his iudgement of the book thus, The history of toby I call holy, not because caconical( as the Canon of the Hebrewes) but because it is of that fort of Apocry phall books, as the ancient Church receiveth and calleth ecclesiastical. Quotation vpon quotation is thus fully urged and all to in●●eate others to bear a more even affection toward this book, then their compass ordinarily frameth unto.   

CHAP. 14. judith. 9.2. See their reasons.  
A second and third paper look before.  
To these 3. one answer may serve. It is the nature of an history to deliver a report not determining, how well, or how ill, but only relating, what was done. well interpret some the words of judith with reference to the good came by Simeon& Levi their fact, 
B●da,& alij ipso antiquiores? Nicholaus de Lyra. Musculus in Gen. 34 pelican. ibid.  not to the means was used. But grant the answer fits not,( which yet is some ancient and late writers,) wee add. If shee did not well, that hindereth not, but it may well be red, unless we deny reading scripture, because Rebecca her fraud, Noë Lot, and other the Saints of God their infirmities are laid open. judith alleged an example was true, but not truly applied. So do the disciples, when they call for fire from heaven, 
Luk. 9.54.  as did Elia: why did Elia call for fire, as they did? ye know not of what spirit ye are: they that lay on their beds of ivorie, reching,& stretching themselves al along, eating the lambs of the flock, and calves of the stal, invented to themselves instruments of music like David. Why did David so? 
A●●os 6.5.  So they say, yet that impaireth not the truth of the history, but proveth they held the truth in unrighteousness no better applying it. Because either of them did this, shal we not red that in the gospel, or this in the Prophet? Admit judith did amiss, that is no reason, but we may red what shee did. So slight an answer may fit so slight an objection. The learned Mr. Chark impugneth not what we defend. Be the fact of judith otherwise then lawful, yet not unlawful is it to set down what she did, which that chapter only so doth, not mentioning one way or other, that shee did well, or ill: concerning this book of judith, former times haue thought it praise-worthy, and the ancient do press the example of this holy woman in divers places. look jerome vpon Sophonie and others of the ancient. 
Hieronim prasin Sophon. Est liber, pulcher, bonus sanctus, vnlis à nobis Christianis benè legendus, &c. Luther pręf. in judith germanicè versae. Pro huiu● libr● lectione assign●ta est hebdom●da 4●. mensis Septem. Qua vtinam sacrasancta orainatio a relligiosis servatae suisses. &c. pelican in proaem. judith.  Among our late writers, Mr. Luther commends the book. It is a good, holy book profitable to bee red of us Christians: for the words which the persons speak are to be understood, as words which a holy Poet or Prophet speaketh by the holy spirit &c. Comadus pelican so often remembered over,& beside the great liking he taketh to the book, approveth of the course is taken for reading it publicly in the 4th. week of the month of September, Which holy, and sacred ordinance would it were kept of those persons, that would bee thought religious. An ordinance holy, and sacred in others, how much more in us, that propose it in a knownlanguage for a more public good. So as we note, neither the book so generally to be condemned, that it may not publicly be red, nor that order to be misliked which is holy and sacred.   

CHAP. 15. Ecclesiast. 1.4. &c. 24.12. See their reasons.  
THe objections urged out of Eccles. 1.4. &c. 24.12. are both like pharaoh his dreams, 2. in numbring, one in substance, That in Eccles. 1.4. 
{αβγδ}.  thus wisdom hath been created before all things, and the understanding of prudence from everlasting. The other in Eccles. 24.12. He created me from the beginning.  
And doth Ecclesiasticus speak of Christ, there is all the doubt? They that thus dispute take that for granted, which is in question. 
Petitio prin●●pij.  But if Iesus Christ be not meant in that place then is the application in vain, and their slander in vain& they are found false witnesses against that sacred author. For they haue testified of him that he said of Christ( he was created,) whereas the author said it not. And that he said it not appeareth by circumstances of the place. For there is speech not of the personal wisdom of God itself, but of our wisdom, which is the knowledge of God, wither by the law, or gospel created in the souls of men. For in the first chap. v. 5. He sheweth that the word of God is the fountain of wisdom, and the everlasting commandments are an entrance unto her, v. 7. unto you hath the doctrine of wisdom been discovered, v. 10. He hath powred her vpon al his works, and vpon al flesh: so likewise verses 14.15.16.20.22.23.24, &c. In al which places appeareth what wisdom is mentioned, not that which is the everlasting son of the Father. In the 24. of Ecclesiasticus, her praise is set out in these words, All these things are the book of life, and the covenants of the most high God, and the knowledge of the truth, and the law that moses in the precepts of righteousness commanded for an heritage unto the house of jacob, and the promises pertaining unto Israel which compared with the 11. and 12. verses, sheweth that this wisdom is to be understood of the law of God written in the heart of man, and after published in tables, Created before the world▪ because God decreed before the foundations of the world were laid to endue men with the knowledge thereof. But give them their saying that Ecclesiasticus by this wisdom meaneth the wisdom of God, 
Create ●●vi est sa●ere ex nihilo said prasicere,& cen●tu●t●e, vt create rezem,& magistratum. Athanas. lib. de decret. Nicaen. Synod. Eccles. cap. 7. ●5. c 10.19 c. 11.16. ca. 44.2.  the everlasting son of the Father. Were some as busily employed in reading the ancient writers vpon occasion of this argument, as they are unnecessarily graviled in a causeless reproose, they might know that the word ( Creat) in this place is not to make of nothing, but to set over, and to ordain, as when we say to Create a king, or a Magistrate. So Athanasius taketh it in his book of decrees of the Nicen Synod, as also appeareth Eccles. 7.15. c. 10.19. c. 11.16. c. 44.2. Secondly the same father observeth in his third sermon against the Arrians, 
Jd serm. 3. con Arrianos, Cyril thesan. l. 5. c. 6.  and cyril in his fift book of his treasure c. 6. That to Create, beget, and make, are indifferently put one for another in Scripture, and the circumstance of the place must give light how far forth to be understood. Wherefore being said, that wisdom was created before God did any thing, 
{αβγδ}.  yea from the beginning ver. 12. and before the world it is evident that ( created) must be taken for ( begotten) which is the very word used in the fist verse. I am come out of the mouth of the most high, first born before all creatures. 
Nazian ●rat. 〈◇〉 de th●ob●.  And if before al creatures thē surely not a creature itself. Thirdly the same Athanasius, and cyril in the places afore quoted, 
Secundum foreman servi Aug. de Trinit. lib. 1. cap. 12. Accipiendum est ve●bum Genuit. de Deo filio, Creavit antem de eo, qui formam servi suscepit Basil. lib. 4. in Eunom exponens ●lind Dominus creavit me. Huar. lib. de Synod. Ex creations accipitur immurabilitas patris, ex generation● unitas naturae in patre, 〈◇〉 filio Aquin. par. 1. art. 3. ad 4. id. contra Gentes lib. 4. cap. 8.  and Nazianzen in his 4. oration of divinity apply it to the humanity of Christ foreappointed of the father to be united unto the godhead. To the like effect St. Ambrose in his creatise of faith. Not much otherwise St. Austen after the form of a servant is said, the Lord created me; St. Basil writeth this word ( he hath begotten) is to be taken and understood of God the son. And the word, he hath created, is to bee interpnted of him that took vpon him the form of a servant. Fourthly, hilary in his book of Synods a little after the beginning. Because neither words, Generation, nor Creation, sufficiently express the production of Christ, therefore both are used, and yet singly apart they are but words of imperfection, that one may supply the others want. Generation because of the same nature of the father, and the son. Creation because of the vnchangeablenes of the father. To be created, therefore is to be fore ordained& appointed of old to be united unto the creature, but not to be a creature, as if produced of nothing, which creation is properly. The production of the son is in such manner, that it receiveth the substance of the father, and so that production may bee called generation, but as it is without ani● change, or alteration, which is not so in us, therefore of some called creation. Both these names used, and al little enough to express the godhead,& manhood united in one person. And when al is done, it is rather a shadowing, the a lively full expressing. As for those that colourably take it offensive to say Christ was created, and purposely stumble, where they may tread with an even foot, may it please their modesty to hear farther, how generally it is received by those( we are persuaded) that knew how to writ on this argument. 
{αβγδ}. Greg. Nazian. Quod adverbun attinet creator quod ad hominen creatura. Aug. Ep. ●7. Nova& inaudita conventio, &c lo de Nes Mul●i timore ●repident, &c. Hier, ●n Eph. 2. Apostolica fides scis in quae dispensatione temporis Christus creatus Hilar {αβγδ}. E●si Christus s● cunlum homine 〈◇〉 dicitur creatura, non tamen simpliciter, &c. L●md. 3. d●●. 11.  gregory Nazianzen thus. He that is, is born,& uncreated is created. The Latin verses sound in like manner, Christ born supernaturallie above all nature,& created after an uncreated manner. For so the ancient fathers through want of proper words sometimes speak of the son of God taking our nature vpon him, not intending to call him a creature, as he was the everlasting son of the Father. St. Aust●n in his 57 Epistle. As concerning the word he is a creator, as touching man he is a creature. A new and a strange covenant( saith lo) God who is& was, is become a creature. St. Jerome in Ephes. 2. Many tremble( saith he) for very fear to say Christ is á creature. But wee proclaim it, as not fearing who hear vs. We proclaim it is no danger at all, to say Christ is a creature. hilary whom wee mentioned afore, delivereth is thus. The Apostles faith well knoweth in what despensation of time Christ was created, and in what eternity bornè. The fathers of the greek Church hold it briefly, as it were in this riddle: In an uncreated manner uncreated, as he was, he was created. Peter lombard in his third book. Although Christ as man bee called a creature, yet not simply, but with addition to be called, and name a creature. Among our late writers jacob Grinaeus vpon the Coloss● writeth of Christ, he is uncreated in respect of his godhead, 
{αβγδ} spect●● dei●th. {αβγδ} bu●. imanitatis jacob Grin. in. Colos. 2.16. pag 61. Creatura est Christus, qui a &c. Zanch de tribus Elohim. lib. 3. cap. 2. Non and involvo libri, ne tractatus, videatur esse diffusion Ambide fid. l 1. cap. 7. Sermo fit non de sapientia personali ipsius De●sed, &c. Zanch. de 3. El●him. 〈◇〉 cap. 8.  but created in respect of his humanity: Zanchius entreating of Christ. He is a creature, because the word became flesh. Not a creature because all things are made by him. Much more might bee brought in proof hereof, but as St. Ambrose vpon like occasion these may suffice. I will not wrap myself up in infinite allegations, least the treatise grow to great.  
I, but many instances are given, that wisdom is taken for the second person in the trinity.]  
Were there, as many mo, yet al are answered afore. And the instances are far more, that wisdom is taken for the singular grace of God in beautifying the soul of man. unto which interpretation Zanchius vpon mature deliberation doth rather incline, as appeareth in his treatise of the 3. persons the third book,& 8. chap. proofs he brings out of Ecclesiast. which are mentioned afore, Eccles. 1.10.& 24.26.  
In divers verses of the Chap. it appeareth that wisdom is taken for the son of God.]  
It is no strange thing, that one, and the same word may both ways bee interpnted in one, and the same sentence, much more in one,& the same chap. as in Math. 8.22. Let the dead bury their dead. So Rom. 8.3. By sin condemned sin in the flesh. As also 2. Cor. 5.21. And therefore wisdom may bear both ways, as already hath been exemplified, and no danger at all. Whither for Christ, or for his graces in us, if for Christ either his humanity, or his office. If for his graces in us, God giving an understanding soul furnished with wisdom, and knowledge from above. None of all these offensive, and one of these we may well understand it to be.   

CHAP. 16. Ecclesiast. 46.20. See their reasons  
Not samuel but Satan, &c.]  
Men acquainted with cotroversies of this time well know, that this question of Samuels self appearing, or not appearing is countenanced with learning, and good probability. wherefore to cut of the arguments, that are brought to and fro, we think it the best way to affirm of this history, what we do sometimes of caconical scripture where things are delivered probably in the stream of an opinion commonly received, 
Res omnes in script. ex vulgi vs●● 2. modis appellari solent a●ae quidem {αβγδ}, ●d est prout res sunt ex veritate, a●iae veroir {αβγδ} ex opinione. jun pa●al. lib 1. Paral. 3. Loqui●ur secun dum opinionem Saulis, &c. Lavat. 2. part. de spectru, ca. 8. Mirum non animadverti, &c. Jun. con. Bilcontro. 2. lib. 4. cap. 11. Joh. Drusius in Ecclesiast. c. 46.  the author grounding himself in some circumstance vpon a general famed, as Mr. Iunius well observeth: All things( saith he) in scripture through the use of the vulgar sort are two manner of ways styled. Some truly as they are indeed, other some not so exactly, but vulgarlie, as they are commonly taken. So may the words of the author in this place( Samuel prophesied after his death) bear a kind m●erpretation drawn from the general voice of those times, and the opinion of Saul and the Witch then general lye curiant. And so the conclusion made, as wee speak ( quoad hominem) sufficiently forcible in respect of them,& their age: M●rvel it is saith Iunius, Bellarmine observeth not Samuels shade is called in a popular style by the name of samuel, &c. This a safer and easier conclusion rather then any other, that shal altogether condemn it, which very council joh. Drusius giveth vpon that verse. As for the censure D. Fulke makes is more sparing▪ then theirs that allege him. For this is it you quote, The son of sirach( seemeth) not to be directed by the spirit of God,( seemeth not) more( belike) he saith not, and more he needed not.  
D. Fulke in the preface of his book against Martin, fol. 77. saith, where as we refuse the books of toby, and Ecclesiasticus for canonical scripture it is not( as you say ridiculouslie) because Luther, and Calvin admits them not, but because they are contrary to canonical scripture.]  
The Doctor ●is reply is not to be misliked in making the defence he doth. For 〈◇〉 were justly ridiculous, if we should refuse, or receive truth respectively, because of ●●e●s persons. And ●●●ough others things may bee in those books of T●bie, and Ecclesiastic●s thought contrary to the wo●●●e of God, yet these alleged we find not so. Arguments wee aclowledge more forcible then any here mentioned, to separate them, as we do from being held caconical. Concerning Ecclesiasticus how reverently all learned in former ages haue thought, to mention at large were to burn day, 
Eccles●a●●i●●● qui Jesus●ly S●●●ich inf●ri●●. 〈…〉 ●●●lli●. pref●n versio●●● Leonis J●●● of ●ill su●●i●● 〈◇〉 Eccles. Iesu Syr●●●, 〈◇〉 quod 〈◇〉, qui● &c. ●estiean pref 〈◇〉 A●●●. Est 〈…〉 sa●ra christian●● 〈…〉 in 〈…〉 fuit, 〈…〉 praf in Eccles 〈◇〉 Drusi●●● 〈◇〉 quib. per 〈…〉 As 〈◇〉 Epis●● 〈◇〉.  men of sincere religion in these last times may bethought fitter witnesses: Bullinger hath these words, Ecclesiastious, who is entitled the son of mirach hath many things in commo with the Proverbs of Salomon, but that this is more full, and hath less difficulties, &c. pelican thus, For the books of wisdom and Ecclesiasticus, there is no doubt but they may and ought to be proposed withall the rest in our schools, and churches, and that with exceeding great profit. The same party in his preface vpon the book itself. It is a true and holy ethics serving to instruct Christians in moral precepts. The truth of the doctrine here in is more clear& sure, then need, or should depend vpon mans authority: and however it be not caconical with the Hebrews, yet is it an ecclesiastical book,& was always in use withal Saints, to teach holy manners, to instruct Gods Church to every good work, and as a quiver or store house of catholic doctrine. The commendation Iosephus Scaliger and joh. Drusi●s give, appeareth by their Epistles one to the other, and among notes Drusius hath expressly made vpon that book, all which we hold necessary for these times to bridle their iudgement that ride post al on the spur leaving behind them that soft paced moderation, which alway much tempereth over hasty quick censures.   

CHAP. 17. Baruch. 1.2. See their reasons.  
IF a divers computation of time might worthily convince of irreconcilable contrariety, the canonical Scripture should not bee free. For it reckoneth diversly, and yet without error, because in a divers manner, taking a rise higher, and lower, else in dead could it not be clear. Were a difference of time in computation such a dangerous point, as that the truth faileth us, where we fail to prove it, chronology must be their study, who poor souls know not to account times more then the Psalmist speaketh. Man goeth forth to his labour until the evening, &c. Quotations here given, 2. King. 24.28.29.30. Imply either so many several Chap. or so many several verses of that 24. Whither of them we think, we think amiss. For neither are there so many Chap: in that second book of Kings, nor so many verses in that 24. Somewhat in the 25.8.9. verses, where it is said the 19. year of King Nabucadonozer, which in the second verse of that Chap. falleth in the 11. year of Zede●hia, where the 11. and 19. yeares are more at odds in show, then the 5. and 11. year, yet no contrariety; because the number, as it is divers, so the account is. One reckoning Zedechia his time, the other Nabachodonezors reign, which Iunius comparing with ieremy. 51.59 findeth the 4. year run, to be the fift year running( in Baruch) after Iechonia was carried into Babylon. 
Eris intellige●dum ignem à Chaldais subi●ctum fuisse, &c Iunius in Baruch. 1. ●.  At which time wee may understand a fire was begun by the Chaldeans, but that extinguished, the town was kept safe, and then some 7. yeares after wasted out-right. Such probable answers may well satisfy needless objections.   

CHAP. 18. In Baruch. c. 6. A copy of the Epistle, &c. See their reasons.  
IT might be said( sent by jeremy) because not the authentical itself, but only translated, or a copy, as the superscription witnesseth, therefore not esteemed other, then apocryphal. Notwithstanding so far forth, as agreeable to truth it may be received, and held for a truth. Jnregarde whereof, as also because annexed to the prophecy of ieremy, the fathers call it by the name of jeremy, as St. Cyprian, 
Cyprian s●●●. de ora●. domi●. Hilar. praefas. come. in Psal. Ambros● de paniten. li. 1. èa. ●. Basil in E●●● lib. 4. Chrysost in or●● quod Christ●● sit Deus. Aug. de civ. d●● lib. 18. cap. 3●. Cum. Alexan. ●ed. lib. 2. cap. ●.  hilary, Ambrose, basil, Chrysostome, Austen. Others as Clem. Alexan pedagogue. lib. 2. cap. 18. and Ambrose de fide lib. 1. cap. 2. call it divine scripture. All authorities of the ancient councils, and others to this purpose wee allege not. For that were infinite. ●●t it more then seemeth those holymen, that penned the communion book, proposed before their eyes these aforenamed, and many more for a dowd of well advised godly witnesses in reverencing this book, and therefore in retaining the use thereof appointed it at times to be red in public as we do.   

CHAP. 19. Baruch. 6.2. See their reasons.  
THis, and the former objection some made in the conference had with them, as also some other exceptions, which as occasion shal serve will appear in reading. This we answer in general, and more particularly. in general their negative that thus urge m●y be thought very venturous. For pelican saith in an express affirmative, Ten yeares may be called a generation. 
Decemanni generatio dicinossunt. Peslican in Bar●ch 〈◇〉 6.  But grant we the word ( Generation) is not taken in the old Testament for so few, as ten●●e ●res, which men of great re●ding in scripture do deny●, follo Pellitan doth werth ●tno argument to impeach this plate. Because the question is not whithe● in any p●ac●els it beso, but whither it may be taken so here. If so it may, then what is said to the contrary enforceth not a contrariety to Gods word, which is, or should be the proof, if men will bring fit proof to any good purpose. This is once, le● suspicion busy herself as much, as shee can well intend the subtance, 
Rem& argumentum ducimus noness● inutile, jun. in B●●uch. cap. 6. Quae curiosioribus inquisito●ibus minus quadrare vidē●●r, &c Pellicā in proaem Baruc. Quiae nihil preter prophetarum alioruns s●nien●ias d●oet, &c. Ab Ecclesiasti●is patribus ab ●●posiolorum temporibus,& in Ni●●eno concilio leg● in ecclesia constituiunest, &c. Ex quo libello &c. 〈…〉 Juns, &c.  and argument of this book is not vnprofit able. It containeth some things which seem to curious priers less agreeable to scripture but to the simplo honest minded, that rather seek truth,& fruit then after words, it is convince● to contain nothing dissonant from scripture. And because it teachet● nothing beside the sentences of other Prophets, that it seemeth an abridgement, or collection out of the law, and the Prophets, and agreeable to the sacred Canons of holy scripture, therefore it hath been appointed by the ecclesiastical fathers, ever since the time of the Apostles and by the Nicen council to be red in the Church, with the rest of the Agio: graphill or holy Scriptures. Out of which book St. Austen, and other Doctors of the catholic Church are no whit abashed to draw reasons and arguments, which as they avail not against obstinate Iewes,( as do not many canonical books, yet can they not contemn it, acknowledging therein a prophetical style, not abhorring from the phrase of ieremy. And thus much is avouched by some whose eye is Eagle-sighted to find out the track of any the least apparent falsehood. More particularly wee tender our defence thus. First it might be a certain number for an uncertain, as Lev. 26. 18.21.24. Secondly, 
Consuetude ●●nium gentium certum n●mner●●● capiendi pro incert● pelican in Baruch. c. 6.  if 7. generations do in some mens chronology signify more then 70. years, yet sorrows account is alway of the largest, and with the most. o that my grief were well weighed, and my miseries were laid together in the balance, 
job. 6.2. ●.  for it would now bee heavier then the sand of the sea. 3. in chronology men diversly reckon as Act. 13.20. of the iudges government, and Saul is said to reign 40, yeares, whereas in looking back to the history of the king● it is clear that samuel is understood. So in numbering 70. souls, Act. 7.14. in Gen. 46.27. but 65. souls. Fourthly 7. generations may imply so many changes, and courses in a mans life by so many tens, or decades of yeares allowing as the psalm doth 3. score yeares and ten for the life of man. 
Psalm. 〈…〉  Fiftly, in these 7. generations here mentioned, understand we five complete, the other 2. exclusive, the doubt is soon answered. The like is in other places, as Math. 17.1. After 6. daies Jesus took Peter and whereas Mark. 9.2. Six daies after Jesus took Peter: St. Luk. 9.28. hath it came to pass about an eight daies after. The first, and last are reckoned for none. So in seven generations the first,& last for none, by which reckoning 14. yeares make up a generation. And where so many interpretations, and every of them may entreat our peaceable thoughts without injury to the truth the age present, and to come, will judge we haue no knowledge, if we are ignorant, or no love, if we aclowledge not so much, as we ought to know.   

CHAP. 20. Daniel cap. 14. See their reasons.  
FAbles though some call these additions to Daniel, and among the rest that 14. Chap. here alleged, yet that is not the reason, why it may not be red. For Iothams fable, judge. 9. is received. How the trees went forth to anoint a king, and said unto the olive reign thou over us, &c. in writing for this, and the rest before questioned none will take that we endeavour to prove it, or them canonical,( let that be the care, and labour of others whose error it is) but to show we regard it in many respects, partly for that the ancient, such as were immediately after the daies of our Saviour account of it, Tertullian, Origen, Cyprian, &c. partly for the argument, 
Historiam hanc argument● piam ●sse agnoscimu● jun. in Dan. 13 De hac historia idem judicium ac de superi●ri faci nus. Jd. 14. Susannae honestissinae foeming piam atque vtilem historiam ecclesia catholie●, &c. Saluberrima est& omnino comformis doctrinae sanctae, &c. pelican in illud ●ap.  which the learned Iunius, holds to bee a godly history, and of the next Chapter the like iudgement is given: Conrad. pelican writing of the history of Susanna so much commended in ancienter memory determineth the point thus: The catholic church hath decreed ever since the times of the Apostles that the godly, and profitable history of that most virtuous woman Susanna should bee red in the Church among ecclesiastical books, as the rest but of lesser authorit● 〈◇〉 ●he canonical. This tract is not accounted in the Canon but is very wholesome, and altogether conformable to holy doctrine containing( No doubt) but only of the time. in arithmetic of nothing cometh nothing, yet where No doubt is how many doubts are made. But as the psalm speaketh, they feared where no fear was, so now a daies men are disposed to doubt where ( No doubt) is but only of the time. When St. jerome excepted against these parts( now in question) annexed to daniel, Ruffinus is not behind hand to tell him as well of it. The body of the old Testament containing the said Ecclesiastical books Ruffinus termeth, 
Jnstrumentum divi●um, &c. Ruffinus invest ● in Hieron.  A divine instrument,& the pawn of the holy Ghost, which the Apostles delivered to the Church. Afterwards he charged jerome farther, Is it not a robbery when some things are cha●ged, and yet men will say they correct an error. For all the history of Susanna, which was a pattern of Chastity to the church of God is cut out, cast aside, and neglected by him. The song of the 3. children which is song in the Church of God most of all vpon solemn feast daies is quiter scraped out of his place by him. anon after particularizing his speech he proceedeth, And the whole church throughout the whole world, either of them, which are in their body, or of thē that are gone to God, whither they were holy confessors, or holy Martyrs all these and others that sung the song of the three children in the church of God, were deceived, and sung false tales. St. jerome understanding what was returned him by Ruffinus, answereth what he writ was not his own mind, 
Non quid ips● sentirem, &c.  but in the person of the Jews whom also he would haue refuted, but his leisure served not. And as occasion was even in his 41. Epistle to Ruffinus, so doth he, 
Hieron. Ep. 41. ad ruffian. Idem Epist 22. ad Eustochium.  Epist. 22. to Eustochium make great use of those examples, abacuch feeding of daniel. The like may be observed in other the ancients for that other of Bel, and the Dragon. 
Nihil m●ra●●● impij judaei i●dicium& sannas pelican i● reliquias ad 3. Dan. ex Theod.  These parts that are taken out of Theodotion red with discretion may profit much, as for the Jews, our resolution must be as is that of pelican. We weigh not the flouts, and scoffs of the wicked Jew. Howsoever might we grant all these places contrary to the word of God, yea as a third paper afore terms them blind, and false Apocrypha, yet surely a man, that loveth the peace of Gods Church, and well considereth how our congregation hath an eye to the measure of obedience we perform to Christian godly authority, might haue red these chap: at the time appointed,& withal shewed briefly( but with great moderation) what verses in such and such chap: some now,& at other times heretofore did any way doubt of. And yet because the Church alway red them,& found them very fitting for instruction in good manners, therefore now ●l●o the same order being retained continuall●& withal generally, it was not for any private person,& therfore not for him peremptorily to break. They are profitable, and may well bee red in the Church, 
V●iles su●t Apocriphi,& legi quidem in Ec●lesi● po●●●●●& sas est exil●is etiam su a●re d●cumenta, quanten●●● cum Canon. consonant cons Helu. sect. 2. art. 4& 6 pa. ●0.& 13.  yea also it is lawful to take from them doctrines so far forth, as they are consona●● with the caconical. So writes the confession of Helveti●●● should a man( not able to salve these doubts proposed) spare reading these Chap: because of offence to his own soul, and instead of them red some other in the old, and new Testament, not otherwise disobedient to the government of the Church, it may well be thought he should nover haue been molested. Yea wee dare boldly challendge any one of them all. What one for the time these petty controversies haue been on foot, that was ever cited, or indicted for only varying a chap: and supplying it by another? But we know, they cannot name any. So little cause had they to complain at this time, whither you consider the words or the interpretation, or the practise among us, which rejecteth from reading in the church the 3. and 4. book of Esdras, the first, and second book of maccabees, as in examining, half an eye may plainly discern, as also in express words authority giveth us power to change some one or other chap: 
●●●●illes t●m 2  that fals in order to be red vpon sundays or holy daies, with some other of more edification as appeareth in the Admonition to al Ministers Ecclesiastical. Thus having gone over the particular instances men bring, we come forwarde to the general grievance they conclude vpon.   

CHAP. 21. Because Apocrypha are called holy scripture. See their reasons.  
AS if here vpon comparing the book of common prayer with the book of Articles, we would infer the apocryphal to be canonical. whereunto wee answer that they are called holy Scripture in a signification at large because the subject they entreats of is God his love, power, 
{αβγδ} Hieron.  our sanctification and obedience to him. 
Fa● est ex illis sumere docum●ta quatenus cum Canonicia consonant Helves. confess. vt in superiori capi●●.  And they may be held canonical wholesome doctrines being thence deduced though not simply of themselves, yet wherein they agree with the Canon, as also because they may serve, as they always hererofore haue done for a rule to direct, and order our conversation aright.   

CHAP. 22. Because some excellent books and vpon a great penalty forbidden, &c. See their reasons.  
WHere is any penalty, any great penalty? Or how appeareth it our Church forbids them to be red? 
Ingen●lt to●●● erbis Christianus& ●●ivatus est se factum ess● Arrianum Hieronim. advers●● Luciferianos.  As Hierone against the Luciferians: So may we say, our little world Great britain, may wonder shee is become thus suddenly popish, and that so strangely, as having alway allowed, defended, commanded the reading of the Scriptures, expounding, interpreting, shee is now held as a punisher of them, that red these Chapters. What untruth is it they will spare to speak in huther muther, and underhand, that dare thus vntruely slur paper, to their own shane.  
For first the genealogy of Christ is red, and if at any time to be spared because of other dueties, that presently come in place, the wisdom of a godly discreet Minister may with good commendation easily determine. Secondly, as concerning the genealogy, the Canticles, the Chronicles,& the Revelation do they not, may they not, use they not to paraphrase, expound, interpret, and take their text from forth of any these books, either by way of set lecture, or otherwise? Thirdly, know we not some wedded to their will, in these their wilful opinions being at times to expound● St Math. and St. Luke, when they come to the genealogy overhip the places, pretending they are a rank of hard names,& make not so much for edification? Yet this they commit themselves, and condemn in our Church calling it blasphemous, for so the second paper in the second paragraph from a hot fiery fierce zeal spareth not to writ. And to return the author thereof his own words, 
Pates prima front blasphemia, Hieron ad Ctesiphon. Sententias vestras prodidis●e superâsse est. Id adver. Pelag. ●●p. 4.  as St. Hieron to Ctesiphon, so we to them, vpon the first appearance there is manifest blasphemy, neither shal there need any other conquest then the sentence itself, which no sooner is discovered, but assoon confuted. Therefore are they inexcusable whosoever they are. For they that condemn do the same things. Fourthly, haue we not seen in our time, which is but yesterday in respect of the generations afore, some adventure in such corrupt manner to speak of Christ his holy marriage with his Church, as if they would read some wanton, 
Observandum est, quod minus in hunc libellum, &c. Lamb. Avenn: in prologue. C●●tie.  idle, amorous pamphlet? it is to be observed, saith Lambert Avennion: that wee must dare less to break in vpon handling this book then any other book of the holy scripture. Fiftly, for the Chronicles, who knoweth not the books of Kings contain the same argument, which being appointed to be red in public, proveth that we admit the history of the Chronicles to be red. But ill will never said well. joy, for the Revelation, may it not seem strange, that many chap: being expressly appointed, yet some men, as if they had made a league with falsehood, threap vpon our church the contrary? 
Quo●●●ba 〈◇〉 mysteria 〈◇〉.  it is not so much red in deed, because so many words so many mysteries,& the fullness of time much helpeth the understanding of that book. And in a godly discretion we thus deal, 
Non quòd n●garent esse Canonicam, said quod non put●rent per illud tempus expedire, vt legeretur populo, ex co n● maro exceperunt. prout delectus in proponendis scripturae libr●● habendu● est jun. con. Bel de prob. dei l. 1. c. ●.  as Mr. Iunius speaking of the council of Laodicaea, and those ancient times, which receiving al the canonical scripture, as we do, yet red not all alike in the church, as namely not the Revelation, nor apocalypse( which some challendge us for) not that they denied it to bee canonical, but because at that time they thought it not fit to be red unto the people, they excepted it out of the number of the rest as indeed a choice would bee had in proposing the books of Scripture. Would a choice be had, and by whom is it most fit, by some one; or by our whole Church?  
Another in certain demands makes this brief. I demand whether any part of the canonical scripture can bee less edifying then some part of the Apocrypha, which containeth manifest untruth.  
Some part of the caconical scripture may be less edifying then some part of the apocryphal, whose sentences the fathers quote, sometimes calling them by the name of holy scripture because otherwhiles it speaketh of our duty to God, his love to us, and of our duty to ourselves, and one to another. For such commonly are the canonical political, moral, theological wholesome instructions, whereas in some parts of the canonical scripture divers Chapters are spent, which either for ceremony, legal purifications, 
confess. har●●. sact. 19. obser. 1. ad Helvet. posteriorem.  & the laws of Iewrie are not necessary for us: so Leviticus, &c. which are the word of God, but do not necessary bind us; whereas lessons,& instructions in the apocryphal do, not by any power of themselves as in their truth particularly handled in several chap: but comprised generally in some of the canonical. Secondly, 
Quata●us 〈◇〉 Canonic● consentiunt confess. Helv. vt ani●●.  in these books called apocryphal some chap: prescribed may be of more use, then some canonical, because of the plainness in them whereas in these, divers mysteries,& the full meaning is not thoroughly agreed vpon, neither can yet bee. Such is the book of Revelation, and of the Canticles. Thirdly, in genealogies,& such chap: as haue that argument, use may be, and is acknowledged, but not that use so expressly for sanctification, and holiness, as crave the bettring of our lives, rather then the making us know much, not to so direct purpose, as the ●ther. The equity of which speech drew M. Luther, to prefer( as our communion book doth) some divine books before others: whither primarily canonical, or by application agreeably canonical. 
●●●bo● p●af. in Nov. Test. Co●hl. l. de scrip.& Eccl. author. cap. 3.& in s●pticipite, cap. 5. Non quoad subsanti●m veri●●t●m& grati●● said quoad m●dum ●adendi, &c. jun. con●el. de verb● dei lib. 1. cap 6. Regula Regula●●●●.  He( but unjustly) taxed by Cochla●● for preferring Paul,& Peters Epistles before the 3. gospels of matthew, mark, and Luke, so our service book in appointing some, rather then some, apocryphal, rather then canonical, not for the substance, truth, and grace, which we confess to be in the caconical, but for the manner of delivery and application to our use. And therefore howe ever an offensive speech to prefer untruth before truth( for that we comdemne) yet that, which is untrue in some particular, may otherwise having much truth in it bee worthy of regard, and in that respect being agreeable to caconical, do no injury to caconical, more then timber, that is fitted to the squire, or that, which is ruled to the ruler. Wherefore men that make these demands may be entreated to deliver the terms thus to their own contentment. Some part of the caconical may be less edifying, then some other though apocryphal in name. Because in particulars, when it cometh to reading such and such verses, and chapters are either expressly canonical, or by necessary consequent, or no way contrary thereunto vpon just examination dilligentlie,& faithfully made therein. But proceed we, for they haue not yet done. In the second paper we find their complaint thus.   

CHAP. 23. Prophecies, histories, &c. called Epistles. See their reasons.  
Mr. Theodore Beza in his reply to Castalio. 
Cum de re constat, &c. Bez in defence. translat. adver. Castal. pag. 437.  When all parts are agreed in the thing, and words haue been of long continuance with al men, whence cometh this desire of novelty, and new fanglednesse, but from a foolish, and ambitious wit? The word Epistle hath been used time out of mind in this manner, as we do, and when there is no question about a matter of substance, 
Quos penes ●rbitrium est,& ius,& nroma loquendi. Horas de art● potlic●.  we fall a quarreling about a term of circumstance. The word ( Epistle) is as every word else a term of art beholding to such, as may be thought in these points Maisters of their art. This we must confess if we observe ought, that words in respect of our use are divers times diversly employed as ( Anastasts) a greek word taken for the resurrection, was not so in times past, 
{αβγδ}.  but for the utter overthrow of a place, or the inhabitants. 
Nature. {αβγδ}, 2. Pet. 1. ●.  Nature taken for the very substance, and nature of a thing, yet some times for an accident, or an accidental quality, as in Saint Peter, where it is said we are partakers of the divine nature. 
{αβγδ}.  So the word ( Somatic●s) Colos. 2.9. In whom the godhead dwelleth bodily( that is) personally. Secondly, by this word Epistle the Corinthians are called, 
2 Cor. 3. ●.  ye are my Epistle &c. able to commend St. paul sufficiently. Why did not some in those daies tell the Apostle, as these tell us now? That to style a whole Church by the name of an Epistle, is contrary to truth, and a good conscience. 
Rom. 2.16.  Yea St. paul his gospel for the matter, was for the form an, Epistle: none thē was so quick witted, as to return vpon St. paul. He was much overseen, that contrary to Gods word( for that is stil the question) he would give contrary names. Thirdly, the whole scripture of God is called other whiles, and the name approved without control, 
Epistolae sunt à Deo missae, &c. Chrysost. in 2. thessaly. 2. Quid est scriptu●a sacra, niss quaedam epistoli dei omnipotenti● ad creaturam suam? Greg. mag. lib. Epist. 84. Eadem est ratic roti is,& parts in homogeneis 1. de coel. cap 1. Cor aut cordi analogun Arist. de hist. animal. {αβγδ}. Jd de anima lib. 2 cap 11. Gen ●2. 8. ●. Cor. 15.39.  The Epistle of God to his creature, or the Epistle of God to the world. If al may be called thus, then any part of it may be so called. For as the Philosopher in nature delivereth his rule, it is true in this also: The reason is alike of all, and a part. Fourthly, as it is said of all creatures, They haue all a heart, or somewhat, that supplieth the use of a heart, and the instrument for sense of touching, is flesh, or in others somewhat in proportion thereunto: which might be Abrahams meaning to his son Isaac, when there were none but they two. No beast for sacrifice, more then his own son, which yet he in obedience to God at his commandement thought to offer, when he answered, God will provide a beast: not that Isaac was so, but because he must supply the place of one, for other they knew not of. So al are Epistles thē red, or put in stead of an epistle. Fifth the Apostle, 1. Cor. 15.39. calleth fish by the name of flesh. Al flesh is not the same flesh, but there is one flesh of men, another flesh of beasts, another of fish, and another of birds: is a prophecy or history an Epistle? The like demand may be made. Is flesh fish or e contrà, distinct they are, yet one name for both. sixthly, what do we herein, but that which other Churches of God, 
Job. Spangenberg●i postilla.  Heidelberg, Wittenberg,& their pastours, and teachers do the like. Spangenbergius Chitraeus and others in their postils, that well know, what to speak, 
David Chitraei postilla.  give the name of an Epistle to the prophecies Acts, and Revelation not quarreling, as ours do about words: Seventhly, as Epistles are sent to persons one, or more, so is the gospel of St. Luke, and the history of the acts written by name to Theophilus, so is the revelation to the 7. churches so were the prophecies, like an Epistle dedicatory to the Reader. For this the Prophets used, when they had made their sermons to the people, they did abridge them, 
Perkin in the Creed, pag 3. lin. 27 28. Abacuk. 2. ●.  and penned them briefly setting them up in some open place, that all the people might red the same. So the lord bad Abacuk to writ the vision, which he saw, and to make it plain vpon tables, that he may run, which reads it: 8. If in some respect the prophecy of Esaie may be called a gospel without any prejudice to the truth, and a good conscience, because an Evangelical Prophet; why not as well somewhat of his, endure the name of an Epistle? Or if these 3. prophecy, Gospel Epistle, be words of an incompatible quality, like fire, and water, then a prophecy may not bee called a gospel, more thē an Epistle. The reason is al alike. 9. These parts of scripture, whither out of the prophets, or out of the other haue this one name of Epistle, because red at the time of the communion, as justin Martyr, and Tertullian witness. 
In Synax Iusti● Martyr Apol. 2. tart. apol. c. 39.  10. If because a prophesy, therfore not to be styled by the name of an Epistle, how cometh the 29. chap. of jeremy so to be entitled. 11. This quarreling for that we style prophecies gospels, and histories al by the name of Epistles, is like a brabble Cochlaeus intends against Luther, whom he chargeth to say, 
Cochlae. lib. de seript& eccles autho. jun. con. Bel. de verb dei l. 1. c. 6.  There was but one gospel: again that there were more thē 4. Whereas the author his meaning is, that the gospel sometime is taken for the substance of the glad tidings of the gospel so it is in signification, but one, Gal. 1. Secondly, for the historical books of the sayings,& deeds of Christ, in which sense he acknowledgeth only four, penned by the Evangelists. Thirdly, for al manner of divine books, and holy scripture entreating of the doctrine concerning Christ,& fitting it to the use of the godly. In which signification there are more then 4. gospels. For so, as it compriseth the ministry of the new Testament, the Acts, 
Perel part. ●d. Exami●.  and Epistles may be styled by the name of Gospels. Thus far Iunius, and Pezelius in defence of this interpretation. 12. Every of these whither in the prophecies, or Acts, or Revelation, is name an Epistle, if not for the matter, yet for the place they take up, not that strictly, and alway the lesson was taken out of the Apostles writings, but because for the most part thence it is taken, the denomination following the greater part. As Davids psalms they are called, and the Psalter of David, though some psalms were penned by moses, and other the servants of God. Lastly, this shal serve for a note to the Reader, that the Revelation is not forbid to be red, which in the former chap. some pretend, but falsely: for these places quoted in the communion book beside a many other witness the contrary.  
The book of Common prayer commands us to red often that which is untrue; for the Revelations, Histories, prophecies are called Epistles, which cannot properly,& truly so be called.]  
An argument of no validity, nor strength: for if that, which is not properly spoken bee vntruely spoken, then all the instances before given, and al our figurative speeches, which are unproper, and in a borrowed phrase, are untrue, and that book( and that book is the scripture,) which commands us to red them often may not lawfully bee subscribed unto. By which rule, may it go for currant, what shall we think of the 26. v. in the 16. of St. Luke, delivered by our Saviour in the person of Abraham. So that they which would go hence to you cannot, neither can they come from thence to vs. certain it is, many wish they might go from hel to heaven, 
●mpropriè hoc dicitur. si quis è coelo ad inferos descē de●e veli●. C. lv. in Luke 16.26.  if they might so do with a wish, but would any go from heaven to hel? This speech narrowly fifted is not properly, but unproperly spoken, for no such desire can once so much as steal vpon the godly; yet thus the scripture speaks, as if they would, though they never will, so long as the world standeth. How many unproper speeches, not a chapter in the bible but hath examples of more, or less. And may this reason go vncontrolde? ( It is untrue because not properly spoken) we may give advantage to atheism, and impiety to find us work enough in their mint of profane godless, abominable objections. That God hath eyes, feet hands, and al unproper speeches, and every one figurative, not overbusily to be examined in the strictness of the letter. But what need an Irish lackie to strike of the head, where the heart is quiter gone? no likelihood this argument can hurt, if our answer be considered.   

CHAP. 24. The book in the psalms leaveth out divers words, and all the titles of the psalms, &c. See their reasons.  
THis accusation is set down in the third paper, wherein for omitting many titles in the Psa●●●s, our church is accused, as substracting from the 〈◇〉 of GODS word. And, wo say they be to him that diminisheth: in defence we make this answer. Those titles in the psalms are not of the learned greatly stood vpon. The Hebrews themselves not knowing what to make of them, 
Incertae sun● omnia& inf●●● missimis nixa coniecturis Fetin praef. in Psa.  as Lamenat seach, Gnalamoth, gittith, machalah, meeloth, maschill, mictam Nechiloth, Neginoth, sheminith, shigaion, shiginoth, shoshannim, about all which the diversity of mens iudgement is great. So for shir mismon, and mismon shir, and the like, whose use, and doctrine counter value not their doubts,& uncertain opinions. For to tel you that, which when we tel you is to little purpose, is a labour better spared, then ill employed. But we refer ourselves herein to the knowledge of the learned in that tongue, whose modesty causeth more silence then bayards ignorance can well endure.  
Whole sentences left out. See their reasons.  
IF a portion of scripture be enlarged in other words more fully, and thoroughly, as sometimes it falleth out, and that that thrice for once it be confidently acknowledged, as is this same hearty acclamation giving glory to God the father, the son, and the holy Ghost, may not the authors of this their calumniation be held alike disposed to the authors of the legend, 
Ludovic. vives de causis corrup carum artium.  who had a leaden hart, and a brazen face. For how else could this holy, sound, true, christian applause of greater antiquity, then the conquest of arianism instead of thankes giuing unto God bee obliquely twitted with reproach, and infamy. Pignetius vpon the Revelation cited in Marlorat: 
Pignes, in Apoca. vt à Mar. ●●a. citatur.  They detract( saith he) that do lighten the authority of scripture, or malitiouslie suppress any part,& all because they ●●●ld not displease men. What shal bee given thee o thou fa●●e tongue? Haue we impeached, or diminished the book of God, that use those very words before the reading of the psalms, Praise ye the Lord, and at the close, or foot of the psalms interpret it more fully in that very ancient godly form, glory be to the father the son and the holy Ghost, as it was, &c. unless your meaning bee that in giuing glory in this wise we do not praise the Lord To what purpose else serve these perplexed speeches, we cannot presently conjecture. But go on.   

CHAP. 25. The Communion book appointeth a part of the lords prayer to be left out. See their reasons.  
WHich communion book theirs, or ours mean they? if their own, why raise they accusations against themselves? and if guilty themselves, why cast they not the mote out of their own eye? 
Liber loriped●● deridea● Aethyopem albu●.  Shall a Negro mock a black a More, or a captive his fellow prisoner? Our communion book they like not. And of their own whither first, second, or third it is, they approve, we know not. First, second, or third, we say. For so many al differing each from other with in some few years, one after another they set out about 20. yeares ago to be received of our Church. in one of which there is somewhat taken out of the Articles of our belief, somewhat also out of the Lords prayer, as it is witnessed vpon good warrant by word of mouth, and under their hand, that haue seen the books of this argument. If any doubt hereof we refer us to the answer given by that very learned and painful dean of exeter to I. T. his letter, p. 40. li. 30. 
D. S. in his answer to I. T. pa. 40. lin. 39.  now then doth their communion book appoint a part of the lords prayer to bee left our, and must ours bear the blame?  
For thine is the kingdom, &c. left out. See their reasons.  
it is generally in use with the whole Church of God, to repeat, that prayer, as St. Matthew hath recorded, sometimes again to repeat it, as St. Luke doth, 
Mat. 6.10. Luk. 11. ●.  St. Matthew mentioning the clause, St. Luke omitting it, and wee hope, that good Evangelist learned not to leave it out, as taught by the popish missal, or mass book. doth our communion book appoint that comfortable conclusion of the Lords prayer to be left out according to the popish missal. A triple falsehood in a single sentence. For neither doth our Church leave it out, nor appoint it to be left out, nor herein is it according to the popish missal. Much after this sort disputeth, the Anabaptist with that Reverend M. Beza: 
Vt in regno Papae factum est. Beza o●usc. cont. Anabap. 1. art. de bapt. p. 572.  baptism must be ministered unto them, that of themselves desire it,& not to infants, as they do in the Popes kingdom. And so with that memorable grave learned man dealeth Michael Servetus. If the thing like him not; streight up with; it is a papistical device. 
Papisticum figmentum, ibid. pag. 834.  Holding it for proof sufficient in the mislike of any doctrine, if they can put it of with, it is popish, or popery, or it is according to the popish missal. if any particular Church leave it out at any time, doth the book appoint it so, 
Luth. explana● orat. dom. tom. 7 pag. 116. Pro. 26.2.  Is not Tertullian, Cyprian, Ambrose, Hierom, Austen and Luther guilty of as much,& are they al become accursed this day? But a causeless curse returneth on the head of the deviser. 
Non addiderunt, &c. Jun. con. Bel. de verb. dei.  The latin ancient fathers haue it not, but St. Chrysostome, Theophilact, and the Siriack translation haue it, The latin fathers haue not added it, because they held it not expedient, their church should bee moved about it, or any contention arise, since it was so long omitted: would God our giddy age did learn to advice themselves by example of those stayed, grave, moderate ancients.  
The Minister may use it if he list.]  
Well it is, that wee are cleared from being thought to take it utterly away. Which by his, or their leave, that so excuse us, must needs be true ( it is quiter left out) if the book appoint it to be left out. And this they said in the last exception, as appeareth to him that will turn his eyes back to these words afore, The book appointeth a part of the L prayer to be left out. It is not onely said. Some few leave it out, but our whole church doth so. For if the book should so appoint it, our whole Church must, and doth leave it out. But our iudgement and practise is contrary as seemeth also by their own speeches that warily salve this their supposed objection.  
So the Papists may excuse the taking away of the second commandement.]  
How far forth the Papists may be excused, or accused, for dividing the 10. commandements, or omitting any one of them, we hold no way pertinent at this time to discuss. Their portas called officium B. Mariae: 
office. B. Mariae reforma●. à Pio Quinto. Aquin. 1.2. q. 100. artic. 4. Vaux Catech, c. 3. Tis of charity Torren in conf. Aug. lib. 2. ca. 6. Tit. 5.  Aquinas in his Sums, Laurence Vaux in his catechism, and Torrens. in confess. Aug. are evidences of their practise. What you fit, but how unfitly, stands us vpon to examine. ( so the Papists may excuse.) So you say, but what you say is, but so so. For first we handle not that conclusion of the Lords prayer with any such ill purpose, as the papist slubbers over the doctrine of the second commandement: he is thought to do it, least his spiritual whoredom in worshipping images might receive a check. No false doctrine is born out on our parts by omitting this last clause of the Lords prayer, were we appointed to omit it, as we are not. So therefore cannot the papists excuse their taking away the second commandement. again there is no warrant in scripture for their concealing the second commandment. For our omitting the last clause there is protection from the gospel of St. Luke, who remembreth it not at al ( So may not the Papists excuse their taking away the second commandment.) And yet these be far differing speeches to omit a scripture,& to appoint it to be omitted. The last of them is in question, but neither of them proved. Miserable were the state of the Gospel in mans iudgment, if no other stood up in defence for it then these languishing disputants, that help at a dead lift with, so may the Papists, and so forth. And when al comes to al, al is like an etcetera in a sentence.  
This rotten assertion discovereth an ill mind, corruptly judging of our laws, and lawgivers, as if they drewe the sword to punish well doing, for so you writ in effect, that would make the world beleeue ( for recital of the close in the Lord his prayer a man is subject to inditement.) To plain& evident it is that so many as thus complain, aclowledge not our gracious king a defender of religion, but an impugner of the same, neither make you that godly account of our Reverend Iudges in the land, as might well become you. What is this other then a lewd abetting of a stale shameless reproach, that among those who deal in the cause of iustice there are found wicked Lawyers and Iudges, 
Epl. to Reform. no enemy, p. 3. B. lin. 20.27.  that lye in wait for the blood of Gods sa●nts, as he that setteth snares: godless men that make of the statutes ordained for the maintenance of religion, and common quietness, a pit whereinto catch the peaceable of the land. But wee are no such men as will entertain that action against you, neither doth the authority, and wisdom of that honourable bench need our advertisement herein. To them you stand, and fall.  
If the Minister add to the book, &c.]  
Reason good, if it be heretical, or schismatical, poison of the faith openly, or the bane of Christian love at home: otherwise, how many times in our Churches are there vpon occasion of the plague, and pestilence, or fear of invasion by the forr●ine enemy, or some such like cause, prayers enlarged at the discretion of the godly Minister, yea how many congregations well, and peaceably affencted in religion haue particular additions, as in some port towns a set form of prayer for our Merchants and merchandise, some others haue some other small additions, and explanations, but al consonant to the truth of Gods word, and the book of common prayer? And the time is yet to come, that ever any one of these was molested, or troubled. So might men enjoy christian liberty, if they were of a Christian moderation, and government, but else it is not meet to leave it to every mans choice, for then we should never haue done. But so many alterations, augmentations, diminutions, differences, that the book in a little while would not be like itself. And this but late experience warranteth us to writ. For vpon an exact survey not long since taken by faithful examinants of their several communion books at divers times obtruded vpon our Church, the account of alterations, augmentations, diminutions, ariseth strangely. Twixt their book of common prayer printed at London, and their written book exhibited at the parliament, the differences are 415. twixt their book of common prayer set out at Middleburgh, and their written book exhibited to the parliament differences, 395. twixt their book of common prayer set out in London and their other at Middleburgh differences, 123. twixt their book of common prayer set out in Scotland,& their other in London differences 112. Such fickle, skittish, vnstaide courses do not any way beseem the Church of God in her well advised, grave, motherly council, which shee giveth her obedient children for their better direction.   

CHAP. 26. Because the book of common prayer commands the sign of the cross in baptism, &c. See their reasons.  
The cross in baptism is a ston of offence, but of their parts that so take it, because they mistake it. For they list not know, that our fathers, whose children we are if we do beleeue, did commmendably use it aforetime in the primitive Church established by such authority, as Christ in such cases for matters indifferent hath left unto his spouse, and in that consideration requisite to be observed, till authority see occasion hereafter to remove it, as now to retain it. And no question had our dread sovereign King james, found as just cause to abolish it, as Ezechiah the brazen serpent, he would, and it appeareth he would. We appeal to the latest remembrance not yet a year since, when our liege Lord sat, as religious Constantine, or godly Theodosius to judge, what might be said on both parts. And might good Ezechia haue found the brazen serpent freed from abuse of incense, which the Jews offered, because of a divine power they thought was in it, a toleration had been instead of a removal. There being not like cause to do so in the cross, the like is not done. This was it; in the Sacrament of the Lords supper, the cross was utterly abolished,& in baptism not. First because not abused in the one, as in the other, 2. not so anciently approved in those times that were nearest the daies of the Apostles. As for other objections they are scarce worth examining.  
The signs that Christ hath instituted( saith a second paper) are sufficient, &c. See their reasons.  
Concerning the cross it is only but a sign. baptism is both sign, and sacrament. The water essential to baptism, and of necessity to be enjoined, because of Christs institution, the cross accidental only, and for outward reverence sake, because for ought we find, it hath alway been, immediately since the Apostles time. And if because one sign may not be added to another, therfore a cross may not be used in baptism, then surely mens sitting at communion table must not be allowed, as a sign betokening rest, and full accomplishment from legal ceremonies in our Saviour Christ, and so many, as bring that ceremony in are inventors of a new word, and gospel. For the word of God doth no where teach, that men to signify so much, should sit at the Lords table, yet this the authors of the grave admonition in parliament haue written. 
132. Sect. ●.  And if nothing accidental may be added to a sacrament by way of some outward intimation( for so this is,) then no ceremony at al may be used in any sacrament. For ceremonies must be significant, else are they in vain. That sentence may be alleged( which one else where fitly remembreth) It is not lawful any thing be added, whereby sacraments be supplied, as if otherwise, 
Nihil addi licere, quo sacramenta vt mutila supplcantur, addi vero licere quibus, &c. defence. li. de offici● pij viri pa. 112.  else they were lame, but yet lawful it is, those things be added whereby men may be stirred up, and moved to consider the dignity of the sacrament. But did this which in the obi●●●ion some affirm( else they prove nothing, &c.) any way ●●rogate from baptism, our Church had reason to reform● it, as they think they haue reason to inform vs. Or did we not hold a child baptized without this sign, they might reprove us more justly, then as yet they can prove their own exception.  
It was used because of the Gentiles, now they are not, it needs not.]  
This is no argument at al, but for thē whose premises,& conclusion haue no agreement at al. Though wee are not, as the Gentiles, who from pagnisme were converted to the christian profession, yet al of us are of the Gentiles, and their children we are, whose fathers inherited lies. A reason they make like, as if one should use the words of St. Peter. 
Pet. 2.12.  J beseech you as strangers, and pilgrims, abstain from fleshly lusts, which sight against the soul,& haue your conversation honest among the Gentiles, &c. The slander by should erretiue: I, among the Gentiles enemies to the cross of Christ. But God be thanked we are christians, and need not this admonition. They that say these things argue to no purpose, and therefore may haue patience to be  told, their argument is weak, and of as much strength to endure examining, as flax, or tow, when fire is put to it. See we not daily, how atheism aboundeth? the time was when Gentiles became Christians, and now Christians become Gentiles, yea many more profane scoffers,& deriders of the cross of Christ and that exceeding glory in that honourable service, then ever was julian that gross Apostata.  
We can spare the use of the cross now.]  
Which exception of some few( for a few they are in comparison) is an exception impeaching the wisdom of our Church, and the sacred authority of our dear sovereign. As if these few only were the only sufficient Judges to tea●● their superiors, what may be spared, and what not. themselves private men having never canvased the question, but among themselves, where al say one thing,& no man replieth. Whereas ours are superiors, and the Kings most excellent majesty superior to al, and after examination had of the arguments urged, the answer sound, the opposition weak, they resolutely concluded; the sign of the cross should bee used, in what decent manner it was heretofore retained in our Church.  
For we are now of more understanding.]  
Outward rudiments, 
Externa humanae infirmitatis rudimenta, quibus tame●si 〈◇〉 indigemus omnes, &c. Calvin. Inst. li. 4. c. 10.& 31.  and instructions of mans infirmity though we all need not, yet we all use because we are bound to one another her in love. Are any so able that they need them not, their obedience to authority, their condescending to their brethrens infirmity, would more commend their wisdoms, and love, then idle striving against an harmless ceremony; which( while some do) it sheweth want both of love, and wisdom.  
Ezechiah removed the brazen serpent.]  
True: because superstition not removed. But had he found it free from superstition, as he did not, he had suffered it, as in the daies of King David, when not abused it did serve for a remembrance of Gods goodness toward thē. And therefore in alleging examples wee must not only see, what was done, but how well: nor how well, but withall in applying examples see whither the like may be done stil: if so, whither any such necessity that it must, and if necessity, how far forth it enforceth, least wee make supply of one evil with another, or a worse. For to cure alway by abscision doth seldom commend chirurgeries, or is liking to the patient. he cureth best, that can so restore a part il affencted, that it stil continueth an ornament, 
Non ego avar●● Quum veto t● fieri, vappam jubeo, &c. Hor. l. 1. satire. 1. & grace to the body, as before. That man reformeth himself amiss who receiving wholesome admonition to shun covetousness becometh prodigal. To use a thing il,& not to use it at al be both fearful extremities, and he rightly makes a redress, who stripping of the abuse preserveth the good use of a thing. Crooked boughs bend one way to much, 
Basil epist 41.  now to wreathe them as much the other way is not to make them streight, but crooked as before. We hold it wisdom in a soldier to fly his enemies trench, but then must he not leave his own garrison. There is an error on the right hand, 
Pro. 4.27.  so is there on the left: Theeues on both sides, Christ only in the midst. Blessed are they that in devour, as near as they can not to tread awry, but to make streight steps, that, 
{αβγδ} Dum vitan●●●ulti vitia in contraria ●●●runs.  that which is halting may be turned aside. Folly it is, to shun a few heat drops to run a mans self into the water overhead and ears.  
It is a new, and strange doctrine that two lines a cross, &c. See their reasons.  
it is a new, and strange doctrine( saith the blind man) for so he speaketh in effect, when he giveth it out as a thing never heard of since the world began, that any one born blind should haue his eyes opened, 
joh 9.32.  yet new, and strange as it was, and as blind, as himself was, he could and did well see, it did nothing impeach the truth of the miracle done vpon him by our Saviour.  
A new, 
Act. 17.9.  and strange doctrine it was the Athenians charged paul the Apostle with. But was it ere a whit the more, because they said so: Whereas it was the gospel promised of God by the Prophet▪ in the holy Scriptures; or was it any good argument to prejudice his Apostolical labours? 
Rom. 1. ●.  So little advantage is had by accusing it for a new,& strange doctrine, which yet is not new, nor strange, unless a ceremony of 1500, yeares continuance bee thought new, and strange.  
It cannot make a man not ashamed, &c.]  
No can? They whose objection this appeareth to bee might be ashamed so to speak, as they do, who had they known, as their ignorance is well known, their knowledge would haue been a bit, or bridle to stop the mouth as St. Peter calleth it of foolish ignorance. 
{αβγδ} 1. Pet. 2.15.  it hath been seen that men opposite to ceremonies in Church are most cerimonious in their own actions, gesture, protestation, and the like: 
V●deas praemis●i alta suspiria, fi●que, quadam cum gravitate, &c. B●rn. in Cant. Serm. 24.  Traviling with a demure countenance, simpering of the book, making up their broken complaints with odd ends of sobs, and sighs, as if their hart would rive in twain, bounce on their breast, spreading their arms, trouling of their eye, bearing down their head, tuning their voice mournfully, but banning& cursing, or inveighing most bitterly, which to their thinking that standby is so much the more plausible, as it is reckoned to proceed of a godly sorrow, what is uttered in their pestilent malice. Al of it when they haue made the most, is but a Pharisee shrouded in the habit of a poor Publican. Which pharisaical actions, histrionical gestures, boisterous, and violent as they are, must, and do( forsooth) import great holiness in them. Thus hypocrisy( as it is) in to too many will bear itself out in token it is not ashamed. religion( as it is) may not haue any thing to use in token, that they, who profess it be not ashamed. Though such a course may find grace in the eye of a malcontent, yet the godly, wise, discreet, cannot but mislike it.  
It teacheth no such thing.]  
An argument easily objected, but crossing as cross may be the ancient history of former time. 
Ab esse ad posse sequitur argumentum.  prove a thing hath been good, good proof such a thing may be so still. St. Cyprian exhorting to martyrdom in time of persecution among other arguments presseth this ceremony of the cross. arm your foreheads unto all boldness, that the sign of God may be kept. 
Muniatur frō● vt signum Dei● incolume servetur, Cyprian l. 4. Epist. 6.  The use of it was in former times to glory in the service of our Lord Jesus Christ,& not to bear down our heads, as if any cause in our profession, whereof to bee ashamed. The sign in that place set, where reproach will show itself with the soonest for fear of doing ought, that may justly procure shane. 
in parte ubi pudoris signum est, &c. Austin in Serm. Dei verb. Apost. Apoc. 7 3▪ c 9.4  In that part where the sign of shane fastness is, namely in the forehead, we haue the sign of his cross. The action semblably to the grace of speech, where it is said, That the elect of God are signed in the forehead in token of their resolution, and true confession. That which the godly did well use for a restraint, that which antiquity doth witness was a restraint, these men take vpon them to deny can be a restraint. Whom is it you beleeue? 
Viri crediti●?   
It teacheth no such thin.]  
If teaching be only by word of mouth, it teacheth not, nor can teach. But do not actions express the mind, 
1. Pet. 3.1.  and did not matronlike conversation without the words.( This is with the word) win the unbelieving husband to the gospel? Did not the trial of Israels countenance testify against them? 
Isa. 3.9.  is it not in the margin, That when God shal examine their deeds whereupon they set an impudent face he shal find the mark of their impiety in their forehead? And as he finds it so mark it, 
Ozias suprâ in front percussus offenso domino, &c. Cyprian ●i. de unit. eccles.  as we red of Vzzia, who was smit above in his for head, the Lord being offended even in the same part of his body, wherein others are signed, that do please the Lord.  
There is not any promise in Gods word, &c.]  
There is not any promise. If there were, they would rest satisfied, as others do. And yet these are words without deeds. For once, this we are sure of, baptism is the seal of the promise, and children born within the covenant of grace haue a promise made in baptism at what time the sign is made. Are not the words of baptism a part of the gospel? doth any one speak for the bare sign at random, and at al adventures? or do we not minister the use of it in baptism after the words of holy institution,& that the solemn action of baptism is first finished? It is to be wished whither one, or more do, or shal object this that they would learn how in the wisdom of flesh, and blood they reason like sophisters.  
That the sign of the cross should work any such effect, &c.]  
As much promise in Gods word. That the sign of the cross may haue some good use to the like effect, as other the like ceremonies haue, which God by the spirit of wisdom puts into the hearts, and minds of the faithful, being met together in a holy fear vpon due examination, what in such cases is fit, and convenient to be used in his church. Very fraudulent their dealing is, that bear the world in hand we teach the people to think the bare sign of the cross in baptism, or out of baptism of itself, as of itself can work any such effect to make a man not ashamed of the cross of Christ: whereas the words of the book do not hold it for an efficient cause to make a man so, 
{αβγδ}.  but a remembrance, or sign he should be so, for thus the words are. In token that hereafter he shall not be ashamed to confess the faith of Christ crucified, and manfully to fight under his banner against sin, the world, and the devil, and to continue Christs faithful soldier and servant to his lives end. That as soldiers notwithstahding they haue received prest money, 
Sacramentu●● militia.  taken the oath of warfare, and given their names to their captain al which are sufficient bonds thoroughly effectual to put them in mind of their duty,& to challendge any one of them, if he should revolt, yet afterward when he cometh into the field, looking up to his colours, he then remembreth who he is, and whose he is,& against whom to fight which after circumstances are in themselves nothing to bind him( for that his oath hath done already,) but is an outward inducement, and remembrance stirring up his memory,& giving courage in anvnspeakable manner: so may it bethought of the soldiers Christ, whose holy baptism is their sacrament, a sufficient bond to keep them to their duty, yet the after sign of the cross imprinted in their forehead, what with the reverend manner of doing it in baptism, the eminency of the place where it is done, the signification wherefore, the continual practise of other the godly,& virtuous in times past is no small help externally to succour the understanding, and memory to know,& remember, what was done, and the better to bethink a mans self what is to bee done, namely whereas other enemies to the cross of Christ trample it under their feet, and could be content al remenbrance of it should perish; he beareth it in his forehead, as an ouch or frontlet, that Pagan, turk, Iew, infidel, apostate, Rennegat, Miscreant, Atheist, the devil( and he will) may understand it is a Noverint vniversiper praesentes. Behold a party baptized into the faith of Jesus Christ, so far from being ashamed of what he professeth, that to the shane of hell, sin, and the world he professeth himself a soldier under Christ his cross, accounting ignominy& reproach for the gospel his crown, and glory, and because he cannot wear as Princes do a diadem on their heads, he will bear it as a tablet aloft in his forehead. Other meaning then this we haue not, and therefore of their parts, that accuse us', it is plain sophistry concluding it for an effieient cause, 
{αβγδ}.  which we hold not any, but a sign or token, as the book expressly observeth. In token that he shall not be ashamed, &c.  
But this men are taught by preaching of the gospel, &c.  
We are taught by preaching of the gospel not to bee ashamed of the cross of Christ: therefore the sign of the cross in baptism may not be used, &c. is to as much purpose concluded, 
1 Pet. 3.1.  as if a false teacher would contrary St. Peter, where he giveth apostolical council, that the holy women of God in his time should bee obedient to their husbands, because if their husbands obey not the word, by their wines conversation, 
ubi erit i●lud fides ex auditu Rom 10.17. Respon●●o non ●ic intelligen●●●●sse, &c. Calvin in 1 Pet. 3.1. Mollis, ac te●●●●● 〈…〉 vt à pi●tare minus abhorreant.  they may be won to the word. hereupon a caviler should reason. This( quod he) may seem ab surd, that a man can be gained to the Lord without the word for this is done by preaching of the gospel. Whereas St. Peters meaning is not, that only outward holiness of life brings an vnbeleever unto Christ, but that it softens, and tempershis mind, that he is the less alienate, and estranged from religion. Men are taught by preaching of the word, for that hath the pre-eminence, and yet outward helps are not excluded, but though in a more inferior manner may and do attend vpon the like business. in which kind the cross of Christ may, and doth find allowance in baptism, not intending the least disgrace to the preaching of the word, we administering the Sacrament more then the Apostle intends to disparaged the word, when he speaks of outward actions in our life, howe without it sometimes they gain men, that they do beleeue.  
The Minister doth but mock the people, &c.]  
What was said of Peter his speech bewrayed him to be a Galilean, is true to much better purpose of this author. 
Mark. 14.70.  His gibing, and scoffing bewrayeth what he is. All of us whose practise is obedience to the orders of our Church all of us are mockers in administering this holy Sacrament. What the wise man said of laughter thou art folly may well be uttered of this sentence: Thou art scoffing, 
Eccles. 2.2.  o saith one of Christ his accusers, This deceaver said thus and thus. it puts us in remembrance of the injury done our Saviour: 
Mat. 27.63.  This deceaver: this mocker. in al which reproaches we are made conformable to the image of Christ, assuring our souls the wrong done our ministry in the name of our Ministry toucheth the apple of the eye of our God. Which being so, wo worth him, that will loose his own soul, rather then his iest. So say not wee, but scripture of him that will do evil to his own soul. Yet this evil hath he done whither Simeon, or Levi one, or mo, that for al the discharge of our duty, and a good conscience chargeth us to be mockers, and deceavers of the people. it is said of the holy man job, 
Nimium est quo progrediuntur, mul●um est, vi● feren●●● est, &c. Aug. de verb. Ap● ser. 14.  when much wrong was done him, and he not provoked in al this did not job sin with his lips, A christian patience may bear much, but if any thing. sure this is able to tyre out our patience. Wee are charged in administering the Sacrament of baptism to mock,& deceive the people, yet in al this we desire the Lord to guide our heart that we offend not in our tongue.  
As the cross is commanded and practised, &c.]  
Who commandeth us, but they to whom we owe caconical obedience: our Reverend Bishops, and Diocesans in the place, where we live, they commande us: as wee practise we are commanded, but we mock the people, as we practise, therefore to mock the people we are commanded. The less may be our fault, yet great enough. Surely intolerable their sin belike, that will haue it so. But whence haue they power to commande, if not in the power of the lord committed unto them by the hand of his majesty? So as how ever odiously their episcopal proceedings are taxed, yet little other, then vnduetifully the kings Highnesse royal commandement is profanely censured. 
Eccl. 10.20.  The council of God by Ecclesiastes is curse not the king in thy heart. What ever depraving of the king, though it get not out from the closet of the heart a curse it is, and accursed how much more, when it is published in the streets, and let fly abroad a swaggring in loose wast papers. Let some take pleasure in jesting at the accustomend solemn actions of our ministry, and make themselves sport with the constitutions of our church and with the Kings imperial edict by writing thus lavishly, 
Caveans scribe re in cum qui potest proscribere.  as they do, yet if no admonition will prevail, they may in the end feel the smart of their unbridled folly. But we spare to aggravat this fault, they are of yeares to bee wise for faith, and obedience. proceed we on in their sentence.  
For he saith, he signeth the child with the cross yet makes no sign at all.]  
it is a sign they would make much ado about something, that for nothing are thus contentious. If he make no sign at all, the less cause haue our plaintiffs to be busied,& by this reckoning their complaint is causeless.  
Neither of any colour, nor of any impression in the childes for head.]  
A proof he makes no sign at al. That which is of no colour, nor of any impression is no sign at all. But the sign of the cross made in baptism is of no colour, nor impression, 
Vidi non vidi: hominem non hominem, &c.  ergo no sign at all. An argument like Sphinx his riddle, I saw, I saw not, a man, not a man standing, not standing vpon a three, not a three. So this, he makes, and he doth not make, a sign, and no sign at all. But wee take his meaning, It is no sign, because of no colour, nor impression. Should this argument be handled in Geometry. For that is the court of iustice, where it must hold plea, because of the line laid overthwart, we know the parties would not appear. A hard matter to measure truth by their writing in this kind, who haue neither Homer, nor line of knowledge in the liberal sciences( for so some haue not,) yet see howe liberal they are of that they know not. Because it is an action suddenly parting the air and cloasing again, ergo of no colour,& therefore of no sign. As if one would dispute thus, where it is said of our saviour, He lifted up his hands or eyes in sign, and token that he gave thanks, one might argue it was no sign at all. 
Act. 20.36.  For tell us what colour it had. Or thus St. paul in sign of his humble prayer for the Ephesians did bow his knees,& afterwards went into the ship, one should reply as these disputers do, He made no sign at all. For what colour was his kneeling, 
Gen. 33.5.  or what impression made it in the air? Esau embraced jacob, and kissed him in sign,& token of his courteous entertainment. He did mock him( say these objectors.) He made no sign at all, neither was it of any colour, or impression in his side. For what impression made his embracing, or what colour was the kiss he gave, or what Print did it leave in his cheek. 
Gen. 48.12.  joseph did low obeisance to the ground in token of reverence to his father jacob, no he did not. For what colour was it, and what impression made it in the earth? Ephraim stood on the left hand of Israell, Manasses on his right,& Israell laid his right hand on Ephraims head, which was the younger, and his left hand on Manasses in token of his last grand farewell, as it is storied; and was practised if wee may beleeue this kind of reasoning, he did, but mock his grand children. For he made no sign at all. Yes. He laid his hands a cross, and directed them of purpose: I, but there was no colour, nor impression in their heads. I, but there was imposition of hands, and of hands athwart one over another, which cross action crosseth this thwarting objection. 
Adumbrabatur mysterium cru●is in quo est om ●is verae benedictionis fon●& arigo Muscul. Gen. 48.  Wolfgangus Musculus vpon this place. Herein was shadowed the mystery of the cross, in which is the fountain,& beginning of all true blessing. The next argument.  
The third paper. See their reasons.  
What soever is a human similitude of a thing, whereunto any give religious worship, and is of some worshipped, that is an idol: But the sign of the cross is a similitude whereunto many give religious worship, and itself is relligiously worshipped. Ergo it is an idol.]  
The maior, 
O maior 〈◇〉 P●r●as infirma 〈◇〉.  and minor, both faulty. The maior( 1) the first of these propositions is unperfit, the minor, or second is untrue. The maior is what soever is a human similitude of a thing, &c. Which proposition if is be enough to prove an Idol, and to exclude al else, then the golden calf was none, nor is the image of the trinity, nor the image of God an idol, for none of these are a human similitude. A human similitude is the similitude of a man. human life, actions, studies the life, actions, and studies of a man. 
{αβγδ}.  So in scripture, a human tentation, 1. Cor. 10.13. That which appertaineth to man human wisdom, 1. Cor. 2.4. 
{αβγδ}.  The enticing speech of mans wisdom: human nature, I am. 3.7. human ordinance, or creature, 1. Pet. 2.13. in al which places ( human) is of or belonging to man, so as it seemeth the definition faulteth. And their minor is false.  
The sign of the cross is a human similitude, whereunto many give religious worship, and itself is relligiouslie worshipped.]  
The sign of the cross in baptism, for of that we speak is not a human similitude, namely not the likeness of a man, but the likeness of a cross. 2. None give it religious worship, as it is used of us in baptism, nor is it relligiously worshipped in that Sacrament. And if it bee relligiouslie worshipped( which is rather said, then proved) it is the material cross, not the immaterial sign of a cross in baptism. But say it be worshipped by some, unto them it is an idol, but unto us that worship it not, nor know it worshipped, it is not an idol. For not the bare similitude of a thing, but religious adoring makes an idol. They that endured not the image of a calf worshipped in Horeb, 
2. Chroa. 4. ●  endured the image of the oxen that bare up the cistern of the temple, which were not worshipped, nor sufficeth it to prove the sign of the cross an idol, because worshipped at Rome, unless also it be worshipped here, nor can our Church be justly blamed though some do it, and we know it not, unless we do it or see others do it, or see, and know it cannot be admi●ted without idolatry. For the cross in a piece of timber if another worship it,& thou do it not, it is his fault, not thine, neither art thou compelled by any religion to pull down thy house. Which things in this cause since they cannot be truly urged, do neither fit the cause, nor the person in question. So feeble are the sins, that should knit the premises, and the conclusion.  
We may not make the likeness of anything in heaven or earth to any religious use: so is the second commandement: But the cross in baptism is the likeness of some thing in heaven, or earth appointed to a religious use. Ergo wee may not make the Cr●sse in baptism.]  
In which argument we find the breed like the original, untoward premises untoward sequels. Before he said the Minister makes no sign at all, 
Conveniet null● qu● secu●● diss●●etipss.  here he saith the contrary. With whom will he agree, that is at odds with himself.  
Retorted thus it may be. He that makes no sign at all makes not the likeness of anything in heaven, or earth to any religious use. But the Minister makes no sign at all. Therefore no likeness, and by consequent no idol. again the minor, or midd●e proposition of theirs, is false. For the sign of the cross in baptism, is not appointed by us to any religious use, namely to be worshipped. if the Papists so do, what is that to our baptism.  
The cross is brought into the Sacrament by Antichrist &c. See their reasons.  
A farthel of untruths al thrust on a heap together. For neither was it Clement the first, that appointed the use of the sign of the cross of his own devising, nor was it confirmed by Silvester, nor doth it follow, that if they invented and allowed it, the Church of God may not use it, nor are they to be accounted Antichrist, nor is it without all profitable use, nor is the salt oil, spittle, cream,& the like descended of like parentage, or can show the like original.  
The second paper.  
The book ascribeth unto the sign of the cross, that which is proper to the Sacrament of baptism, &c. See their reasons.  
Before the child be signed with the sign of the cross it is publicly professed by the Minister in the hearing of the people, 
Conf. before the King. p. 70  that it is received by baptism into the congregation of Christes Church, as the order, and placing of the words prove. And then after followeth that which they mention. Which how ever it be a copulative, yet doth it not imply haile-fellow in the same action, more then those words where it is said, They believed God, and moses; or that in the Acts, It seemed good to the holy Ghost, and to vs. 
Exod. 14 31. Act. 15.28.  In al which places, and a many the like, the link which this copulative ( and makes not ashamed) enforceth not the words which it chaineth to be of one necessity, use, dignity, and account with baptism.  
The third paper.  
In the Archbish▪ of Canterburies articles in his ordinary visitation, inquiry is made for popish ceremonies in the Lords supper to be punished,& the cross for one, &c.]  
These men are not better known, then it is known with all, they reverence neither the ●. Archbish. nor his Graces practise, but this they city, as al other else whence they may gather ought to stuff our a complaint, yet so much serveth for proof, themselves being iudges, that Popish ceremonies, and among the rest, the cross in the Lords Supper is punished. Such liking the Reverend Archb. and Bishops haue of popery, and such comfort their authority giveth to superstitious trifles.  
Is crossing so dangerous in one Sacrament, and is it so tolerable, and commendable in another.]  
The admitting it in one, and refusing it in the other, argueth. 

First the liberty of iudgement the Church hath.  
2. Her desire to shred vnnecessaries, but withal moderation, for beating to strike down, what may well be spared, making choice, rather of a pruning knife then an axe.  
3. Her love, that in as many things, as wee well may haue fellowship, with the ancient we like of their communion, even in all outward ceremonies.  
4. wisdom where, and wherein we differ, ready to show we are unwilling,& but that we find some intolerable abuse in one ceremony, more thē in another, 
●. King. 5.27.  that like Gehezi his leprousie inseparably cleaveth unto it we could be content to use it with others, that we admit.   Hence it cometh to pass, that the sign of the cross in baptism we allow of but not in the lords Supper, because neither so anciently, nor so generally, nor so simply received: not so an ciently, for it came in but of late yeares to speak of into the Eucharist: nor so generally, for it had not that public approbation, as in baptism, nor so simply applied, for it is rather taken from sorcerers, then good Christians, and beholding unto Heidelbrands magic, who was gregory the seventh Pope almost 1100. yeares after Christ. The danger in the use of it appeareth, because it nourisheth the grounds of conjuring, and odd principles in the mystery of the black art by antiscripturists crossing the bread,& wine both at once,& severally, at once 3. times, and then each of them apart once, and then again once,& thrice,& afterwards thrice, and once, with a crossing of himself twixt al this, first with his hand alone, then after with the host he crosseth the chalice 3. times, and then 2. odd times between his breast, and the chalice to make up the five wounds of Christ: next with the patten he crosseth himself once, 
Wi●rus de prae●●ig. daemon. li. 5 ●ap. 4. Cornel. Agrip. de occul philos●●b. 2. c. 4.6.8. e● de vanit sciont. c. 47.& 48.  and the chalice 3. times with a piece of the host, and once himself again with the host over the patten,& lastly once himself again with the chalice. Al which vanities stand not with the simplicity of Christs holy institution, but take their beginning from sorcerers,& magicians who do glory in one, 3. five, and the like odd numbers.  
What reason is there the use of the cross in baptism is to be misliked in a Papist, and not in vs.]  
Though they, and we even both of us do use the sign of the cross, and that in the Sacrament, yet to a man of understanding the difference is great. For they hold, 
Gretz. de 〈◇〉 li. 4●. 36.& 5●  that with it they consecrate baptism itself, we only use it on the child baptized. 2. They make it a part of divine worship we do not. 3. They in an unknown tongue, not giving a reason why, or to what end, we in a known language giving al to understand, we are far from popery, and superstition. 4. They hold the sacrament of no force, or very small, many of thē, denying a child without the cross can haue his christendom as they call it, we disclaim that doctrine. 5. They make it a matter of merit to deserve by, for so are al ceremonies they enjoin, we neither know, nor preach any, but the merits of our L.& saviour. 6. 
De consecr●●. dist. 5. c. Numquid.  They judge the sign of the cross, as a matter of necessity unto salvation, we as a thing only indifferent in it own nature, that might as well be left, as retained did authority see it good. 7. 
Gretz li. 4. c. 1●.  They as of the essence that without sin may not be omitted, we as an accident, that vpon lawful cause is, 
Bellar de sanct. imag. l. 2. c. 30. Gretz. de cr●c● lib. 4. cap. 36. & may be separated. 8. They worship it, so do not we. 9. They use it to drive away Divels, and spirits, we ascribe no such virtue unto it. 10. They use it hourly, and every moment, and vpon every occasion, we only in baptism, and we cannot use it less, unless we should not use it at all. 11. They in every part of their body, wee only in the childes forehead, and but once in token that hereafter he should not bee ashamed. 12. They write it satisfieth for sin, 
Per crucis he signum depollitur own malignum.  and preserveth from evil, we prove the contrary. 13. They teach it is an infallible mark to distinguish a true professor of the faith from an heretic, we marvel therefore Be●armine forgot it wishing him, 
Roll. de Roma. pontiff.  and his schollers to put it to their notes of their church, that they may haue a round, and complete number of 16. where they had but 15. 14. They teach that nothing can be consecrated, or made holy without it, wee utterly disavow that doctrine. 15. They teach it can, 
●retz. l. 4. c. 49. & doth, cure bodily diseases, we find no such thing. 16. They teach, it hath a great virtue, and efficacy against al enchantments: wee rather doubt it is an enchantment itself, 
Gerson serm. de B. Virg. part. 3. consideration●. 2. Cai●tan in Thomam, &c.  as they magically use it. 17. There are that among them hold it may stead children in place of baptism, we deny it. Such, and so many are the differences, notwithstanding we both use the sign of the cross. And yet for al this, al this will not serve the turn, to clear us from suspicion of popery.  
The second paper.  
The signing with the cross is an impious addition.]  
Mr. Calvin, when time was, having the sight of our communion book translated into latin, and finding the sign of the cross required, giveth no such observation. Nay he cleareth it thus far, witnessing there is ( no manifest impiety) yet if this be an impious addition, how shal it but twit Mr. Calvin of a great oversight, who can no way bee thought partially affencted to our liturgy, as al men well know. in the censure he makes of the book, albeit bitter enough,& that enough is to much, yet he accounts them tolerable, that are ceremonies enjoined by order of our service book. if any thing impious, how appears it not, if it appear, and be made manifest, how is it not a manifest impiety, if so how then tolerable: yet for al this authority, and iudgement we haue some deem nothing tolerable, that themselves prescribe not. So intolerable they are, and their form of reasoning. Thus beloved you see the reasons true,& false, that withhold some, and that willingly, not to join hands of fellowship, and to understand one another in those things, wherein they might agree.  
We will now close with a few arguments that may satisfy in this cause.  
1 Whereof was a laudable use,&( removing the abuse) may be again, that may bee retained. But a laudable use of the cross there was once, and now is in our Church, therefore may well be retained.  
2 What in ancient, approved, good experience hath been found a bar to keep from apostasy, again recovered to the right use, as then it was, may be so stil. But the sign of the cross was a bar to keep from apostasy, and therefore recovered again to the right use, as then it was, may be so stil. The maior builds vpon a principle in Philosophy, 
Idem codē modo se habens, idem natum est facere& pati Arl. de generat.& corrup. lib. 1.  which imply english to this effect. A thing which is one, and the same in his nature and use, is likely to fit to one, and the same purpose it did heretofore. The minor is proved out of St. Cyprian in the places before alleged. The conclusion necessarily followeth.  
3 The sign of the cross in baptism was a memorial to keep in mind the vow then made solemnly at the font. And be it a small thing as some men account small, yet being in the furderance of the highest service is not to be disliked. 
Zach. 4.10.  For who disliked small things?  
4 in things indifferent by nature, use makes a difference and giveth pre-eminence specially to that, which christian authority, and the church of God in iudgement wisely determineth. But so it doth for, and of the cross, and therfore our duty to yield the use of it until the same, or like authority infringe, what it now approveth.  
5 Where is no danger of superstition, because the doctrine of Christs merit is soundly preached, that fear is needles. So was it in the primitive Church, and so is it now. For although the ancient christians used the sign of the cross it was without superstition, 
Quam vis veteres Christiani externo signo ●rucis vsi sunt id tamen fuit si●e superstitione, &c. Sim. Goular● annot. in Pamelij Cyprian lib. ad D●●et. cap. 19.  and the doctrine of the merits of Christ kept them safe from error, that afterwards crept in. Which being our case at this day we cannot wonder sufficiently enough, that the doctrine of the merites of Christ being preached purely in our Church( as al must and do confess) why the sign of the cross reverently used in baptism, may not be thought free of al superstition and corruption, whereof they are guilty, that suppress the doctrine of the gospel which the papist doth,& is an argument may well be urged against them, but not against vs.  
6 if in the use of the cross our church propose the same most holy and godly use, 
Finis propter quem patres L●●des signo crucis Christi tribuunt sanctus est,& pus. Danaeus con. Bel. contro. ●. c. 29. p. 1426  wherefore the fathers are commended, then cannot they be approved for the use thereof, but we also must be approved, nor we condemned but the same reproof reacheth unto those ancient fathers of happy remembrance. But in the use of the cross our church proposeth the same most holy, and godly use, for which the fathers are commended. The maior is evident itself. The minor is evident herein. For they& we use the sign of the cross to the same purpose so far forth, as it is and was a free open manifest testimony of a courageous, and undaunted confession of christians concerning Christ. And anon after in the same place, This use of this sign among the Gentiles was concerning Christ crucified a most beautiful confession, and the end most holy.  
That which hath been received generally of all churches, 
●us●lentiss. insaniae est existi ●are non recte, &c. Aug. Epist. 118. ad januar.  and hath continued from time to time ever since the daies of the Apostles, the word of God nothing contrarying it, that may well be thought an apostolical doctrine, and to speak against it will argue frenzy, rather then wisdom: But such is the use of the sign of the cross for any thing we find to the contrary either in Gods word, or in Ecclesiastical history: therefore, &c. The maior is confirmed by places out of St. Austen, Epist. 118. 
Multa non ●●veniuntur in literis Apost●lorum et tam●● quiae custodiuntur, &c. Id. de baptis. con. Don. 〈◇〉. li. 2. c. 7.  as that in his second book of baptism against the Donatists, speaking of rites, and ceremonies. Many things are not found in the writings of the Apostles, which yet because kept by the whole church, are thought to be delivered, and commended by none but them. again, in his 4. book of the same title& 6. chap. The custom which men looking upward to the times past still find was ordained, and not by any latter age, is rightly thought to be appointed by Apostles and apostolical men. And in the same book, cap. 24. That which the whole church observeth, 
Quod vniversae tenet ecclesia &c. Ibid. ca. 24.  not ordained by councils, but alway was retained, cannot be thought to be other, then delivered by apostolical authority. The like to this among our late writers Zanchius witnesseth interpreting( what church he calleth Apostolical, 
Nomine Ecclesiae veteris atque Apostolicae intelligo cam, quae à tempore Apostolorum per annos fermè 500. du●avis, &c. Zanch. in 4 precep. lib. 1. c. 19. thes. 2. Dicit scripturae quiae non constrae dicit Eucan. institut. Dicimus in deo trees person●s non quiae script. dicis said, &c. aug. de Trinis. lib. 7. cap. 4.  and ancient) pitching the time for almost 500. yeares after Christ, wherein though some few stains were, yet none such, but that shee might, and ought be called, and judged apostolical. Our churches therefore are specially to bee called back to the Manners,& Rites of that church, namely, when there is any thing to be added to the institution, and reformation of our churches beside the doctrine of the Apostles. For that in the maior where we say, The word of God nothing contrarying it Bucanus a protestant writer in his institutions confirmeth speaking of the trinity which is a greater point then the question of ceremonies, Scripture saith it because it gainsaith it not. A sentence much ancienter then his time, avouched by St. Austen( though not there so quoted) we say in God are 3. persons not because scripture saith it, but because it gainsaith it not. The minor appeareth by that, which here is handled vpon occasion of this argument. Ancient and late writers yielding so much: Of our ancients it appeareth by justin Martyr, by Cornelius as he is cited in Eusebius, by Tertullian, Cyprian, Origen, Ambrose, Austen, Hierom, Chrysostome, Athanasius, Epiphanius, Cy●il, Basil, in a word, the latin and greek fathers, and hereof is no doubt.  
In St. Austen we will make our pause, 
Aug. de verb. Apost. vt suprâ  who giveth 2. reasons for using the sign of the cross in the for head. One because of the Gentiles, and Pagans scoffing: the other in his book of catechizing the ignorant, 
Jd. de catechizandis rudibu● cap. 20.  because christians would no way be inferior to the ●ews that marked their doors with the blood of the paschal lamb in token of their deliverance out of Egypt, therfore the christians would& did also mark their foreheads in token of their redemption.  
In our late writers howe much the use is approved wee appeal to the places, 
Signum hoc non tam quòd est vsus in Ecclesi is antiquissimi, quam quòd est admodum simplex, &c Bucer inter, Anglicana scripta.  whereunto we refer the Reader as he finds them here remembered Mr. Bucer giveth his iudgement in this manner. I take( saith he) the sign of the cross nether uncomely▪ nor unprofitable to be used not so much because it is of most ancient use in the churches of God, as because it is very simplo,& plain,& giveth present warning of the cross of Christ,& his sufferings: alway provided it be purely understood, and relligiously received, no superstition, nor servitude of the element, nor lightness joined thereto, or made common vpon every ordinary occasion. 
Silicet insignia propriae famili● gestare licet etiam sign crucis christianam, relligionem profi●eri P. Martyr loc. come clas. 2. cap. 5. pag. 222.  Peter Martyr as he is cited in his common places, writeth thus: The sign of the cross is carried of Princes in their coronets, and diadems without any superstition at all. For by that sign they only profess, and witness they embrace& defend christian religion. Furthermore if that be lawful( and he takes it lawful) it is lawful also to profess christian religion by using the sign of the cross.  
Theod. Bez● delivereth his mind thus. 
Scio nonnull●s sublat● cruci● adoration● aliquem signi crucis vsum retinuisse, &c. Bez respon. ad Franc. Baldum.  I know( saith he) some having taken away the worship and adoration of the cross haue retained some use thereof still. Let them therefore, as it is meet use their own liberty. He doth not debar them of their freedom in this case, nor condemn thē for it, but holdeth it meet, they should haue, what liberty is fitting such a ceremony.  
Danaus his iudgement is cited before, and withal Goulartius of the ancient Christians with relation to these times.  
Zanchius speaking of the sign of the cross, 
Alia deni●, qu● tolerari etiam nunc possunt, cum nihil in tali crucis vsu i●sit pericul● Zanch. lib. 1. d● imagine.  the abuse and use of it; many things( quoth he) in Ecclesiastical histories and the fathers well used, afterward drawn to superstition. Some things reported that are fabulous feigned by the Devil some true and laudable. Other things, to conclude, which now also may be tolerated seeing there is no danger in such use of the cross.  
A. W. a countryman of our own, 
Synopsis papismi.  painful& faithful, in his labours against the common adversary determineth the question in this wise: we find( saith he) that the cross hath been of ancient time used in baptism, and is now in some reformed churches without popish superstition.  
Now to conclude: 

1. If the sign of the cross be without superstition retained of us, if no danger in the use.  
2. If the same holy end purposed by our Church, which the ancient intended.  
3. If a free manifest open testimony of the christians undaunted confession.  
4. If as lawful to be known whose Disciples wee are, as to wear a gentlemans coate-armes, this being the cognisance, and known badge of a christian.  
5. If it be comely, and profitable, if a lieu may not out go a christian. Nay,  
6. If a christian will not be out gone for him, and therfore giveth him to know, that as the other marked his doors with the blood of the paschal lamb so he will haue the lintels, and crevise● of his for head marked whence bashfulness would peep forth, the jew in token of his deliverance out of Egypt, so he in proof of his redemption from the spiritual pharaoh.  
7. If a most proud madness to speak against a laudable point ancient,& simplo, and generally received.  
8. If looking age after age we find it haue beginning in Apostolical times,& approved of by Apostolical men.  
9. If the scripture say, where it doth not gainsay.  
10. If a bar to keep men from apostasy, as histories show it was.  
11. If for al these reports it deserve well, and somewhat the more that ancient, godly, and christian authority gives it allowance in baptism, as we know it doth.  
12. If it did but a little good, as it hath done much, and little things we may not despise.  
13. If obedience to the commandement of godly Kings, commend, discreet and loyal subiects.  
14. If al the abuses of popery are met with in it.  
15. If no exception can be alleged, but it is greater then al objections brought, what wisdom, what moderation, what zeal, yea rather what vnstaiednes may we fear it is, that like wild-fire troubleth some mens iudgment, and suffereth them not to be settled in a peaceable, quiet, orderly contentment.   Concluding vpon this, when they haue objected al they can, that a short sum may bee made of al, and al in a word: obedience is better, then an idle opposition. Thus far of the cross in baptism.   

CHAP. 25. There is no warrant in the word of God to say that children being baptized are undoubtedly saved. See their reasons.  
THe rubric( whereof they complain) is to be considered comparatively,& simply. comparatively with reference to the point of Confirmation for want whereof least any should doubt the child his salvation were endangered, the rubric sheweth, 
In the title of the order of Confirmat.  that if children haue been baptized( though they reach not to farther yeares to be catechised, and confirmed in religion) yet the parents, or friends need not doubt, but that these children dying twixt the time of baptism, and confirmation, haue al things necessary for salvation, and are undoubtedly saved. For it is not unknown to the learned that there were some of old, who did think, that the spirit was not given in baptism but in confirmation, and some such belike there were, when the Communion book was first penned, as may bee conjectured by the rubric, in regard of whom it is set down for a truth( to meet with their error) That baptism doth not so depend vpon confirmation, as if children not confirmed were not saved. For certain it is that children being baptized haue all things necessary for salvation, and are undoubtedly saved. Secondly consider the words simply in themselves by themselves, there is no danger at all in the sense and meaning of the words. For in them also we may note these 4. things. First, Children, it doth not say how many more, or less, much less al. Only thus, Children. 2. baptized, not barely sprinkled vpon. 3. vndoubtealy. 4. are saved. Al which several terms stifle the life, and breath of this abortive objection. For first we are to note the proposition is indefinite. And a rule of art it is, 
Propositi● indefinit● in materia contingenti est particularis.  An indefinite proposition in matter contingent is particular, that is to say. Children whether all or some, the words determine not, why then press they an inconvenience, which the place offers not? it doth not say how many baptized are undoubtedly saved,& if they will grant any are undoubtedly saved( as we make no doubt, but they will) thē is it true that children being baptized are undoubtedly saved. And yet if they mislike this they may learn their answer from two scriptures. One is joh. 20.19. The doors being shut the disciples were assembled for fear of the jews. In reading of which place a wrangler might reply( The disciples were not assembled) for Thomas ver. 24. was wanting, and Iudas had hung himself, yet true it is the disciples were there assembled. So albeit some miscarry being baptized, yet a truth it is, that children being baptized are undoubtedly saved; Theother scripture is, 1. Pet. 4.4. it is sufficient for us, that we haue spent the time past of the life after the lust of the Gentiles, walking in wantonness, &c. vpon which place Piscator writeth thus. 
〈◇〉 istud argumentum, non videtur pertiuere ad omnes, &c. Pisc. in 1. Pet. 4.4.  Though this argument seem not to pertain to all, because some haue the spirit of regeneration in their childhood; yet sufficient it is to prove a truth, if it pertain to many. Which words easily fit our occasion: though all baptized are not saved, sufficient it is that any baptized are saved.  
Secondly baptism is not a bare sprinkling of water on the face of an infant, or the outward washing, but it is a visible sign of invisible grace. And the rubric saith not children being sprinkled vpon, &c. but baptized, wherein we are also to understand the operation of the holy Ghost, 
Siquidem polam affirmo nobis in baptisms esse cum deo negotium Calv. opuse. pag. 1090. Quod per ministri manum figurat intus sua viriture sancis. Ibid.  the sign put for the thing signified. red M. Calvin in his smaller works The admission which is made in baptism, is somewhat else then an outward declaration before men. For I openly affirm that in baptism, wee haue to do with God himself, who not only in witnessing his fatherly love, binds himself unto us, that we may bee surely persuaded of our salvation, but also, that which he figureth by the hand of the Minister himself establisheth inwardly by his own power. 3. ( undoubtedly saved) for any thing the church of God knoweth to the contrary. And though al be not collectively, yet distributively: to say, who is not, is to enter into Gods secret. For in the eye of the Church al things being done for that present, that may bee done according to Gods holy ordinance, we know nothing to the contrary, but that the child is saved. This word ( undoubtedly) may cause some doubting, which in the Act. c. 10. ver. 20.29. is plainly interpnted. Where in one place it is nothing doubting, 
{αβγδ} In the exposition made by the Minister on the 10. of S. mark.  in another place speaking of the same history, it is rendered ( with out contradiction.) And so in the rubric, doubt not ye therefore but earnestly beleeue, that he will favourably receive these infants, &c. again in the same place. Wherefore we being thus persuaded of the goodwill of our heavenly father toward these infants, &c. Anon after, Nothing doubting, but that he favourably alloweth this charitable work of ours in bringing these children to holy baptism. 4. ( are saved.) The rubric meaneth not a present actualful possession of eternal life, for that is not in many of them till a long time after, but( are saved notwithstanding) because of a present right,& full title they haue unto it, assured thē of the Lord by the mouth of his Minister under the broad seal of heaven, namely their holy baptism.  
hereunto these arguments were,& may bee well added in clearing the sense of these words.  
1. To say that children, while yet children for al they are baptized are damned, is to judge contrary to the revealed will of God. 
Mark. 16.16.  For the revealed will of the Lord is, that whosoever believeth,& is baptized shalbe saved( which how it is true of children that they may be said to beleeue shalbe handled in due place, when we are to speak of the interrogatories in baptism. And St. paul nameth baptism the laver of regeneration, 
Tit. 3.5. In baptism nos ●blui docet Pau●●●, id●o est, &c. calv. in Eph. 5.26.  vpon which words Mr. Calvin noteth, that in baptism wee are washed, therefore it is St. paul teacheth because there God witnesseth our ablution, or washing, and doth with all effect what he doth figure. Where the learned interpreter witnesseth( and his witness is true,) that God doth effectually, what the Minister doth figuratiuelie, and therefore al this well considered, we may well keep us to the words of the rubric, that Children being baptized are undoubtedly saved.  
2. To this effect, and much answerably was another argument learnedly proposed. Where is the seal of salvation there is salvation of Gods part in his offer, and of our parts in our understanding, For the Lord sealeth no blancks. But children baptized haue the seal of salvation, therfore ( quoad deum) on Gods part, 
Quoad deum Quoad nos.  and quoad nos in respect of our knowledge, children baptized haue salvation. Hereat the answerer was blank, and this was al he replied, I know not( quoth he) what you mean by this ( The lord sealeth no blancks.) And least a learner understand not what a great Rabbi did not, we advertise him from Mr. Calvin whose words are these, speaking of the Sacraments. Because the instruments of the holy Ghost are not dead, 
Qula 〈…〉 non sunt spiritu● sancti organa vtre per baptis●um, &c Calv. opusc. pag. 1089. lin. 56. Sacrilegum di ●ortium &c. 1091. lin. 55.  God doth by baptism truly effect, and perform, what he figureth. again else where, It is a sacrilegious divorce, if any man will haue the naked sign distracted, or pulled in pieces from the promise which God maketh. A divorce he calleth it, as of married couples: sacrilegious, as if church robbery, a sin, that very Pagans from their their soul did detest. A sacrilegious divorce, because of holy couples, such as the sign, and the thing signified, whose bond is called a sacrament all union. A third argument was, and may thus be framed. Children( as these men hold) born of believing parents because they are within the covenant of grace, though vnbaptized, are undoubtedly saved. Ergo being baptized they are undoubtedly saved. For they are not worse for their obedience to Christs holy institution, wherein the Lord offereth grace, for so he doth in baptism.  
A fourth argument by way of retorting. They grant we may hope well of them, and if well hope, surely, then do we ill to doubt, and raise these untoward scruples. To conclude. When one jacob Andreas held alike position to this of theirs, namely, that all Infants in baptism are not regenerat, but those only, whom God in his secret council, and decree hath predestinated unto eternal life: 
Arcana istae d● singulis personis iudicia Deo relinquimus& quod ad nos ●●tinet. &c. Bez. in respon p. 103  Mr. Theodore Beza maketh this reply verbatim: we leave to God these secret judgements of every single, and several person, and that, which belongeth to us, we are to presuppose, that they al are in the number of the elect, rather then reprobate, or damned, whom God would haue born, either of parents professing the faith of Christ, or else hath grafted into his church brought from some where else& trained up in the catechism, and principles of a true Christian profession. 
Occulia hec i●dic●a deo relinqu●nda sun●.& ex apparentibus signis est nobis iudicandum. In abstersione calum. Heshu●●●. pag. 333.  And in a treatise he calleth: A removal of cavils raised by one Heshusius vpon occasion of the same point, his defence he maketh thus. One may bee in the number of the reprobate, though born of faithful parents, and one may dissemblinglie profess himself a christian, but these secret iudgments are to be left unto God,& by apparent signs we are to judge. And of little ones born of faithful parents, to whom God hath made a promise he will be their God, and hath adopted them by baptism to be his children, what apparent sign haue wee to say they are damned, or what apparent sign haue we not to assure us they are saved.   

CHAP. 28. The Minister must affirm, that God will give it eternal life, and make it partaker of his everlasting kingdom. The Minister speaks more, then he knoweth is true, &c. See their reasons.  
AN objection for want of wisdom perisheth with it own weight. 
Vis consilij expers mule rui● sus. Horas.  The Minister must affirm that God will give it, &c. And why not? For may a man vpon the honest worde and oath of his assured good friend affirm thus, 
Si tibi vir gva vis,& laudabi lis aliquid po●liceretur haberes vtiq, pollicenti fidem Cyp. de ●●rtal●●a.  and thus. Such a man will do it, I dare bide by it, and build vpon it. For he hath promised of his word,& faith& I know he will not go from it though to his own hindrance. Shal a man reckon vpon this, and may not the Minister affirm it, when God hath bound himself by word, by oath past under his hand& seal, witnessed in heaven,& earth, in the presence of God,& men; for so the Lord hath done in baptism,& past it to his little ones under sufficient good warrant. 
Hoe est Deum ●mnino non nosse &c. Jbid.  This is not to know God at all, this is to offend Christ the master of believers with the sin of unbelief. Secondly where it is said, Sacraments are not bare, but effectual signs of grace, then we reason thus. That which is an effectual sign of Gods grace, and goodness doth take effect, and is not frustrated, for that we call effectual. But so doth this Sacrament. It is an effectual sign, &c. therefore we may affirm God will give the child baptized eternal life.  
It is an effectual sign of Gods grace, but not, that they are saved.]  
As substantial an answer as his that will say, Whom God calleth, he justifieth, and sanctifieth: I, of justification, and sanctification, but not salvation. Where as it necessarily followeth. If the Lord call any effectually, them also he saveth. And as in that place it is said, them also he glorifieth. 
A benè coniunctis ad malè divisa.  This is an ordinary sophistication. So that granting they are effectual signs of Gods grace, and goodness, it must needs be acknowledged for a truth, they are also of salvation. For subordinate things fight not one with the other. An inferior sealing of grace is not denied the sacrament, 
Subalterna, queen sunt, inter se non pugnant. Non ideo negatur, &c. Caiv. opus. 1091.  when the spirit is called the first and inner seal. And with al, a reason is given: Because God hath chosen those, whom he vouchsafeth the pledge of adoption.   

CHAP. 29. The Minister thanks God the child by baptism is regenerat. This is to attribute that to the sacrament, which is proper to the holy Ghost.  
THe answer is not more easy, then true, 
Non dicimus baptismum esse signum duntax●● sea signum sacramentale &c. Bez. resp. ad jac. Andre. pa. 105.  which Mr. Beza makes to Andreas before name, We say not that baptism is a sign only, but a sacramental sign, that is such a one, as with which, of Gods part, the thing signified is truly offered alway to be received. Neither say we that regeneration only, but also, and that principally, the washing away of sin is an effect of baptism. 
in baptisms non materia modo consideranda est, said re● spiritualis, &c. Marl in Ephes. c. 5.26. Interim dum signo tribuitur purgatio, non us elemento, said us sacramento tribuitur Ibid.  To the like effect Marlorat vpon the Ephesians. In baptism not our water only, but the spiritual thing itself is signified by the outward sign, name lye the washing away of sin,& the grace of Christ. Therefore water of itself cleanseth none, the only grace of God through faith purifieth the heart. In the mean while this cleansing,& washing though it be attributed to the sign, it is attributed not to the element but to the sacrament. So far Marlorat. The like answer vpon conference was delivered. The child was sacramentally regenerate.  
It cannot bee said, that a child by baptism is regenerate, &c.]  
This offensive( speech as they conce●ue) were it in the book of prayer, 
Eph. 5.26.  is justified by scripture, Eph. 5. because of the similitude twixt the sign,& the thing signified in baptism, as also approved immediately vpon the daies of the Apostles, 
Justin. Apol.  by just in Martyr speaking of little babes to be baptized. They are brought by us, where water is, and after the manner of regeneration, as we were regenerate, so are they regenerat. 
Ego b●●tisimo non secus, &c Calv. opus● pa. 1090. Quemadmodum nob●scum bon●, &c. gull. pub. prec. de Ba●tis. Jofantes, qui nontum ●es ●ta 〈◇〉 poss●n● Evangel●um au●i●e, &c. Bren. 〈◇〉 joh. c. 6. ( Mr. Calvin Brentius& others use the like speech. I( saith Calvin) openly affirm, that men are regnerat by baptism, no otherwise then by the word. But by the word men are regenerat, and born again, therfore by baptism they are regene●a●; and as God doth communicate with us his goods,& riches by the word, so doth he impart and bestow them on us by the sacraments. Brentius in these express terms: Infants that for want of yeares cannot hear the gospel are regenerat and born again by baptism, of the mercy, and clemency of God. To shut up the point: shal it bee current in some mens mouths, and nothing almost more rife, and ordinary of one they favour: oh this is a dear child of God, a good heart an honest soul, a true Israelite, a right Nathan●el a sound Christian, wherein for al this outward varnish there is original, and actual sin, yea and great depth of hypocrisy, and will they strain courtesy to say so much, or strain censures, if another shal say so much of a little one, in whom there is no stop to baptism, nor any thing to let but original sin only, and that washing away by the blood of Christ, whereof baptism is an effectual sign? Yet this they do, so many, as except against these words, that the babe by baptism is regenerate.  
But how if there be no such words in the book to give this supposed advantage. Are they not to bee charged of forgery, that do thus pick occasion?. These are the words, and no other. We yield thee hearty thanks( O most merciful father) that it hath pleased thee to regenerate this little Infant by thy holy spirit. And so in the entrance is the prayer: That he may be born again of water,& the holy Ghost. in which places, nor any else, there is one syllable, that by baptism the child is regenerat, but that God doth regenerate him by his holy spirit, and therefore thanks are given by the Minister, and the congregation in that behalf. Thus examining point after point the book is blameless, and the shane returneth vpon their heads that bear false witness against an innocent direction therein prescribed.   

CHAP. 30. Interrogatories in baptism.  
Because it app●areth not unto us how children can perform faith, and repentance by their godfathers,& how interrogatories in baptism &c.]  
WHerevnto we answer. Children perform not faith, but the godfathers promise it, as appeareth in these words. These infants must faithfully for their partes promise by you, that be their sureties.  
Another in a third paper.  
Children cannot beleeue, for faith cometh by hearing.]  
If he that writeth thus had said, They do not beleeue, it had been somewhat, but to say that Jnfants cannot beleeue excluding them from al possibility for hereafter, becometh neither good christian, nor sound divine. For in saying children cannot beleeue, What possibility do they exclude. Al possibility is either actine, or passive. 
Omnis potenti● activa est, vol passi●●.  Passine when though presently we cannot act, or perform a thing, yet so far fitted wee are, as it is not utterly against our nature: for examples sake, wood may be fire passively, because it may become fire. contrariwise an impossibility, when a thing cannot be at al, as water may be scalding hot, but can never be fire, as wood may be. An active possibility, when a thing may presently of itself be without any great ado( such is it own nature) as fire presently can burn if fuel bee put to, but wood cannot unless it first bee set on fire. in this sense Austen, 
Posse habere fidem, nature est, habere vero gra ●iae Aug. Prosp. contra Cassian. Aliud est habere fidem, et esse capacem fid●i Ibid.  & Prosper against Cassian say well. It is one thing to haue faith& another thing, to be able to haue faith or to be capable of faith. The possibility to haue faith is of nature, but actually to haue it is of grace. It is one thing to haue it, and another thing to bee able to haue it: wherein a child excelleth a bruit beast, or any such creature differing from him in kind, who neither haue faith, nor can haue faith. Brutish it were for thē to mean thus,& babish it is meaning otherwise to writ thus.  
Musculus in his common places saith, in asking, &c.  
See their reasons.  
Whereas Musculus confesseth, that this order of moving interrogatories in baptism can pled custom, he saith a truth, but that he calleth it a fond custom, we entreat pardon for not believing him: St. Austen nearer then Musculus to the first times of the Church by a 1000. yeares, and upward, was in al probability to any mans iudgment likelier to know the use, or abuse of such a custom,& how far forth it prevailed, well, or il. Who is so opposite to Musculus herein, that where this writer a learned man( we confess) but in a matter of fact for those times, not so sufficient to judge, calleth it a fond custom, S. Austē giveth it the name of a most wholesome custom. 
Saluberrimae consuetudini● Aug. Epist. 23  But leaving their persons weigh the proo●es. Two arguments Musculus useth, but neither fits the turn. His first( where he saith) it rose by the Bish. disorderly applying, taketh that for granted, whereon the pe●ze of the argument is supported, and a bare surmise he proposeth for an undoubted principle, which kind of dispute is a fallacy in reasoning. And we would gladly know for our better learning, if he, or any so minded can produce any history, or testimony, that ever the Church of Christ had any public form of baptism without demands made unto the baptized, or their sureties. He, and others grant they were offered to men of yeares newly converted to the faith, but can he, or others ( we know they cannot) show, that they were spared in baptism of infants, as questions needless,& toying. His secona argument, that we wrong our senses in asking,& answering, &c. whereunto we reply. First a common and ordinary thing it is for our senses to be deceived, and no sure guides of our understanding. For if conclusions pass vpon their verdict, then in sailing the ship stands stil, the shore moveth, the ore is broken in the water the sun is but some two foot in quantity, and a many the like, wherein our eye through misprision informeth amiss. Secondly, if we did a●ke of children,& did look that in baptism they should make answer, sense, reason, truth, and al would give sentence against vs. But the practise of our Church, and of others that join with us, give no such advantage to this objection. The author of the book under Dennis the Areopagit( though not his) yet very ancient, for so al aclowledge it, 
Puer renl●tias,& pr●fitet●●, id est, spondeo me puerum inducturum cumad sacram intelligentia● venerit; &c. Author c●le●●. hier●● ch. cap. 7.  notwithstanding somewhat interserted, that beseemeth not his pen, answering some scoffers of his times hath these words. he doth not say I renounce for the child, or profess the sacraments of faith, but in this sort, the child renounceth and professeth, that is, I become surety, that I will induce the little one( when he shall attain to a holy understanding) by my diligent exhortation to 〈◇〉 all contrary things, and profess,& perform these heavenly things, which he doth promise. Which custom continued to the daies of Austen, was then also in like use. When little infants are brought to baptism, their godfathers answer and say. 
Interrogamus eos à quibus offeruntur& dicimus: credit in Deum? Respondent credit& ad c●tera singu gula quae ge●untur. Aug. Ep. 23.  They do that, which those tender years cannot think, or at least, we cannot tell that they do. For wee ask them, by whom they are presented,& we say of the child, Doth he beleeue in God? whereas their infancy knoweth not, whether there be a God. And they answer for it, be doth beleeue,& so to every particular else, that is then done. And if we may apprehended a reason for this custom long before our time in use, the reason may be this. baptism implieth a covenant, or league twixt God& man, wherein God of his part taketh the baptized( little as it is) into the fellowship of himself, the son,& the holy Ghost, and withal into the blessed communion of the Saints, adopteth him for his child, ingrafteth him into that body, whereof Christ Jesus is the head washeth him from sin, accounteth him righteous in his sight, mortifieth him to sin, raiseth him up to be a new creature, ascertaineth him of eternal life, and giveth him what grace so ever shal be hereafter necessary,& that for Christs sake the redeemer. The party baptized( infant though he bee) because baptized receiving grace at the hands of God solemnly promiseth by them that bee his sureties before the whole congregation, and elect Angels of God, renounceth the Devil, and al his works, acknowledgeth no other God, but the Father, Son, and holy Ghost in whose name he is baptized, alway dedicating himself unto his blessed service( which is perfect freedom) embraceth his doctrine revealed in scripture; holding himself by baptism tied to observation of Gods commandements, as the jew by his circumcision took himself bound to the law of moses. By virtue of which covenant made in baptism, God requireth a solemn profession of faith,& such a promise of obedience, as cannot be recalled, which undertaken at that time by his sureties is held as the childes dead, whom it principally concerneth, whither he afterward co●tinue in the faith, 
Confer. pa. 6●.  or fall away. This made Nestorius the ●ereticke bee charged, as having fallen from his first profe●●ō& broken the promise, which he made to God in the ar●es of others. And so many as had stained their holy profession by heathenish idolatry, Tertullian claimeth their promise made in in baptism. 
Ters. de spect.  Why replied they not( a reply the easiest of a thousand) the promise then made was not theirs, but their godfathers, and sureties, and so posted it over from themselves to their sureties, and witnesses in baptism? But wee may fear heretics,& profane persons were ashamed to speak that in their own defence, what zealous professors,( but ignorantly so called) shane not to teach, and publish abroad in stead of wholesome doctrine.  
Dost thou forsake the devil, &c. Is a question against sense.  
This question is a part of the covenant the baptized made. 
Jsidor de off●●. Eccl. lib. 2. c. 24  For his covenant according to Isidore in baptism was twofold, one concerning the abhorring and renouncing of satan, the other part his obedience to the faith of Christ. To the like purpose St. Ambrose before him witnesseth in his time of the baptized. 
Abre●●●tie Amb. Hexam. lib. 1. cap. 4.  he which is baptized forsaketh the spiritual pharaoh, the prince of this world, saying I renounce thee O Satan, and thy Angels, thy works,& commandements, I forsake utterly, and Tertullian ancienter, then they both, speaking of the wicked spirits: These saith he are the Angels which we in baptism renounce.  
It is against sense.  
Be it a child cannot covenant by word of mouth in his own person,( and who saith he can?) yet if it bee for the childes good, his guardian, or tutor may do it for him, and it shal stand behoveful to the childes best advantage, for so it did to our dear sovereign to whom interrogatories were propounded when he was crwoned in his infancy King of Scotland. 
Conference before his majesty, p. 65  And surely then no greater good, then with the soonest to haue the seal of salvation made over to the Infant. Nether can it be thought unreasonable, or vnsit, that infants in their own names by words uttered of others should bind themselves( though at unawares,) yet truly,& sufficiently for that time of their infancy. For so Musculus the author before name confesseth, 
In have fidem vsq, adeò disertè& concorditer baptizamur vt illius confessio in toto christiano orb ab adul tis si qui suni baptizandi ex ipsorum ore, &c. Musc. Tit. de Eccles. fig. 9.& 3. pag. 310.  Into this faith so expressly,& lovingly are we baptized, that the confession thereof throughout the whole christian world is required of men in yeares( to be baptized) at their own mouth, of children at their mouth, who become witnesses unto them of baptism. So writeth Musculus, showing that in the whole christian world this course was ever kept, why then should we break it? As for that which is cited a little before seeming contrary to this point here delivered, we are to know he delivereth it under correction of better iudgement. And though he incline somewhat to the opinion fore-alleadged under his name, 
Neminipraeseri bimus, Tit. de bapt. fig. 3.& 13 pag 340.  yet he nether dareth nor doth prescribe contrary to the manner in use with our church.  
It is against Gods word.]  
Nay rather agreeable to Gods word,& thus we prove it. First, by Circumcision a child of 8. daies old might make a covenant with the Lord: for the breach of a covenant implies a covenant made. break he did, that was not circumcised though he were but a babe. 
Gen. 17.14.  He hath broken my covenant. Secondly,( unless we shal think, that it is one baptism children haue,& another which the elder sort haue) it appeareth expressly by St. Peter, who calleth baptism by the name of an Interrogatory, or demand, 
{αβγδ} 1. Pet. 3.21.  or covenant vpon questions,& answers interchangeably made. And therefore not against Gods word to say that a child may vow in this manner of holy baptism,& spiritual stipulation, or promise.  
They haue no faith.]  
No actual faith, which cometh by heating; yet born of believing parents, may well be said to beleeue. 
Accommoda● illis matter ecclesia aliorum pedes, vt veniant, &c Aug. de verb. Apl. serm. 10.  The church our mother( saith St. Austen) lends them other folkes feet to come, other folkes hearts to beleeue, other folks tongues to confess, that, whereas they be sick through anothers sinning, they may be made whole by anothers confessing for them. The same father being demanded, where he put little ones baptized. truly quoth he in the number of our believers. For therefore by a custom of the church ancient, canonical, 
Nam ide● consuetudine ecclesiae antiquâ, Camonicâ, fundatissimâ, &c. Ib. Si non vis esse apertè hareticus. Jbid.  welgrounded, children baptized are called faithful. And a little after, Thou shalt reckon infants baptized among believers, neither shalt thou dare to judge otherwise, unless thou wilt be a professed heretic. Again, He is healed at other folks words, because he is wounded by another bodies dead. Doth he beleeue in Christ? The answer is, he doth. For one that speaks not for one that is silent, for one that weepeth,& in weeping prayeth after a sort, that he may be helped, an answer is made,& the babe recovereth. In another place, 
Sicut credere respondetur, 〈◇〉 eti●m ●idelis vocatur, &c. Id. Epist. 23.  As the answer is that the child doth beleeue, so is he called faithful, not by assenting to baptism in his vnder●tanding, but by receiving the sacrament itself. in these authorities so thick one following another, it is evident, that in St. Austen his time,& long before it was a custom well approved because caconical,& welgrounded, to account children among them, that haue faith,& at their baptizing to use interrogatories, as we may confess vpon recourse had to the several allegations before mentioned.  
Children cannot beleeue, Faith cometh by hearing &c  
See their reasons.  
Although sufficient hath been spoken to satisfy this argument, yet to give farther contentment, this we answer, Infants haue not faith by the vocal and external word of the preacher, 
Habent infantes auditum spititualem, id est. audiunt, quid ●●quatur domi ●us in cordibus suis, &c. Selnec Catech par. 2. pag. 481.  yet hearing as they do, what the Lord speaks within them in their hearts by his holy spirit kindling,& confirming faith by a special means,& operation,( though unknown to us) they are said to beleeue. Thus far Selveccerus. The reason here used to the contrary is no other then Bellarmine in the preface of his second Tome of Sacramentes hath, where disputing for the Anabaptists thus concludeth, If Infants understand not, 
Infantes non intilligunt, argo ●on creduns. Bell. paaefat. de sacra. ●ons. 2. De fidet {αβγδ} datur, de {αβγδ} non ●tem loquimur de {αβγδ}, &c. Aman. Potan dialect. p. 332. Elench. causae. Non actu ratiacinantur, neque in vteris mate●●is aliquid videns quis tamen ●o●esse dicit expertes animi, &c. Zanch. in ●phes.  neither do they beleeue, and if they beleeue not thē are they not to be baptized. Which is a double fallacy of his. The first part true, as if simply and generally true. Faith in operation by the word preached is not with out understanding, but always presupposeth doctrine by the ministry of the word, but we speak of the power,& entrance which little ones haue by the grace of the promise, he hath made, he willbe our God,& the God of our seed. As for the other part of his argument, Jnfants actually beleeue not,( as hath been granted) ergo not to be baptized is plain sophistry alleging a wrong cause. For the having, or wanting of faith is not the cause, why children must bee baptized, but the promise made to the children,& their seed a far of, as it is, Act. 2.38. Concerning the faith of infants it is not impeached for want of hearing, or reasoning, &c. They reason not presently, nether see they ought in their mothers womb:& yet who will say therefore that they haue neither a living soul, nor benefit of ●iess to see, nor to bee accounted for reasonable creatures. And unless grace do less then nature, it may be thought, that having the holy spirit,& baptism a comfortable pledge of the Lords love,& the beginning of a better life even the life of grace, they may be said to beleeue. No man denieth them to be reckoned in mankind, nor must he exclude them from the number of the faithful, which yet he might, if the objection hold in saying not only, That they do not beleeue, but more peremptorily, They cannot beleeue.  
It is said wilt thou be baptized into this faith? The Godfather saith, that is my desire, this is not true, &c. See their reasons.  
It is both ways true. Of the godfather,& of the child: of the godfather it is thus far his desire to be baptized, as he makes the childes case his one, which speech in so doing is answerable to his name, and as he is instead of a father, wherefore called godfather so a parents affection he must put on. Now a father, or mother, the good they wish their child, they call their own, so far loving the fruit of their body, that they reckon it, as themselves,& therefore may well call their desire, their childes desire, because of the fellowship twixt roote,& branch. When the woman of Canaan did entreat for her child, shee used her own name, as well, 
Mat. 15.22.  as her childs. Haue mercy on me my daughter is miserable vexed with a Devil. Her self distressed, because her daughter a part of herself was distressed: mercy shee begs for herself using her own name, intending it for her daughter. So in baptism the sureties in a parent like affection desire using their own name, but intending it for their godchilde. He needs baptism, they crave it, and in as much as they crave it for him, he may in that sense well be thought to haue a desire unto it. again, true on the childes part, that he desireth to be baptized. 
Conspiratione quadam communicat spiritus: credit in altero, quia peccavit in altero, Aug. de verb. Apl. ser. 14.  For by a certain holy agreement the spirit so communicateth himself unto both, that the child may be said to beleeue in another because he hath sinned in another. And as it is no absurdity in the iudgment of the learned, ancient& late Divines to say the infant baptized( notwithstanding an infant) hath inclinations, and motions to godward, so why not a desire too, unless a desire to a thing be without inclination or motion at al. in which latter interpretation that we may the more easily find favour, we refer you to Phillip Melancthon, St. Bernard, Brentius, ursinus, &c. 
Melancthon. loc. ●om. pag. 384.  Melancthon in his common places. Sufficient it is to hold, that the holy Ghost by baptism is given to infants, who causeth in them new motions& new inclinations to god ward, according to their capacity. 
Smithcon Melanct. pag. 96.  whereunto one Richard Smith, then reading at douai makes answer. What devices are these( quoth he) of new motions,& inclinations of infants. As if to this effect: Let Melancthon write, as he doth, his antimelancthon dares writ the contrary,& holds it for a mere device to say that children haue any motions, or inclinations. But St. Bernard shal witness for him in allowance of this speech. 
Quid si infant pro seiloqui non potest, pro quo vox sanguinis fratris sui ●s talis fratris clamat ad deum de ●erra? Astat, et clamas nihilominus matter ecclesia. Quid tamen infans? Non ne& ipse, &c. Bern serm. 66. in Cant.  What if the infant cannot speak for itself, for whom the voice of his brothers blood& such a brother crieth to God from the earth: yet the church his mother stands by,& crieth. And what doth the infant the whilst? Doth he not to thy thinking enlarge his mouth, and gape wide for the fountains of his saviour, seems he not to call vpon God, and in his swaddling bands to cry. Lord I suffer violence answer for me? he begs the help of grace, because he suffereth violence by his original. His gaping for the fountain, his calling,& crying for grace, his begging,& such like speeches, what are they but arguments of desire. Al which must bee understood, as Phillip Melancthon before noteth, with respect to the childrens capacity. 
Pro ipsor 〈◇〉 modo. Nebridius valde oderat de quaestione magna responsionem brevem Aug. Epict. 23.  Brentius in his time troubled with the objection now made, like Nebridius, of whom St. Austen speaketh, who being a sharp searcher of deep points of religion, and could not away with a short answer to a great question, answereth al the pack of exceptions in this manner. ( Faith cometh by hearing.) So a slip, or a sprig groweth by planting,& watering, yet Aarons rod flourished without either.( Children hear not the out ward word, 
In his Deus ●o modo, quem ipse optimè novit, est efficax. Brent. in luke. 1. hom. 4. ) true they do not, but some other way best known to himself God worketh effectually:( Children understand not, nor do beleeue) Is it therefore against sense, they do beleeue? Nor do they understand, that they live a bodily life,& yet they live? 
Jd in luke. 18.  And who  told you, 
Quis tibirevelavit pueros, quiad Chrisium affertur non credere Ibid. Quomodo etià non don●ret ipsis suo quodam modo fidem. Ibil.  or what revelation can you show us from heaven that children, which are brought unto Christ do not beleeue? Christ giveth them his blessing; namely forgiveness of sins,& adoption into the sons of God, how then should he not give unto thē faith? For without faith it is impossible to please God. But Christ is well pleased with infants, he blessed thē, yea that they are in favour with the Lord, is plain, Gen. 21. He heard the childes voice, no less then the mothers. And out of the mouth of babes, and sucklings, Psalm. 8. He ordained strength. Of jacob, yet unborn he saith. The elder shall serve the younger. John Baptist a little infant, he endowed with his holy spirit,&( that which is the greatest thing of al) his own Son Christ he ordained to be a child, that it might appear Christ is Christ of infants, as of elder folkes. again, he would haue so many as shall enter into the kingdom of heaven to be like unto little infants, &c. Anon after Christ calleth them unto him: Suffer little children, &c. God createth thē after his own image, &c. He favoureth them therfore not as a ston, or timberlog, which also are the creatures of God, but he favoureth them as wretched,& forlorn children born of mankind, whom he( such i, his mercy) doth preserve unto eternal life. He hath commended their health to his Angels, who see his face continually. So as it must needs be, they haue their own faith. 
Necesse est iginur suam habeant sidem. Deus indidis creaturis, &c. Non sentit hanc ●i●em homo, Quid tum postea? said saints cam Deus insanium servator. Ibid.  God hath given creatures, Rom. 8. without life their groans,& sighs, which they themselves feel not,& should he not give little ones brought unto Christ their own faith? It is against sense. The child feels no such thing. What then? God himself the saviour of the little babes feeleth it,& that is enough. Wherefore necessary he holds it not curiously to inquire howe,& by what instrument they receive the holy Ghost. Such as their faith is, such is their inclination, 
Occulta spiri●us sancti opevatio, &c. Muscul de ●ap● pag. 240.  & desire, not ordinary, as in persons of maturity& ripeness for knowledge, but as Musculus interpreteth it a secret hidden operation of the holy Ghost, whereby God worketh in the elect according to his preventing grace, whereof we cannot judge. There is no present act of thought, sense, or confidence in children, 
In ipsis tamen fidei spiritum at●, vim inesse fatentor omnes d●c●i. zanch. Miscal. lib. 3. tis de persever. Bucer. dereconciliat ecclefiarion are. justificat. ursin Catec. tis. dehominis liberas. pag. 610. Inclinationem 〈◇〉 pieta●em. ib  saith Zanchius, yet al the learned confess there is in them the spirit,& power of faith, which sometimes is called a secret faith, an habitual faith, the seed of faith, the inclination or divine motion unto faith. Which last term of art, Visinus in his catechism useth after this manner, Infants haue a power,& inclination of faith, although in act present they show it not. For as it is in wicked children of the church: they haue not actual impiety more thē a serpents brood hath poison, so neither haue the better sort an actual faith, but an inclination to godliness. And if this inclination may be thought in little ones baptized then a desire included in that inclination may be also thought in thē without prejudice to the truth. So as no absurdity in one speech to say Children desire to be baptized, more then by the other in saying Children do beleeue. Whither we understand a desire the sureties,& parents haue in the behalf of the baptized, or whither we understand a desire children may be said to haue, in respect of the inclinations,& motions God worketh in them after an unspeakable manner. For either of these answers the godly learned do make. And but that al advantages are sought to carp,& contend, why displeaseth this sentence in the book of common prayer, which themselves justify by their own writings, where they haue word for word. That the parties to be baptized if they bee of yeares of discretion by themselves;& in their own persons, 
Admoni●. fol. 109. ●  or of they be Infants, by their parents, in whose room if vpon necessary occasion they be absent, some one of the congregation knowing the good be haviour,& sound faith of the parents, may both make rehearsal of their faith▪& also( if their faith be sound) desire to be in the same baptized. in which sentence both those points of our communion book are approved. First that infantes by their sureties make rehearsal of their faith. Secondly, that they also by others desire to be baptized in the same: yet an intolerable false doctrine reproved by them in us, they can, and do approve in themselves,& their followers finding it in our communion book, they must dash it out of countenance, but reading it in their own, give it general approbation. Which practise resemble●h the jesuit Bellarmine his calumnious preface before the second controversy of Christ, 
Jt. Bullinge●●● non pud●●● scr●. be●e ● esse in ●●vinitate pers●nas, non stat●● said gradu, &c. Certe personas divinas gradis &c viz A●ian● dicere ●usiessen● Bel. praf de Christ●.  where letting fly vpon our writers he attempteth to shane Mr. Bullinger for saying, There are three persons in the godhead differing not in state but degree, not in subsistence but form, not in power, but in kind. truly the Arians( saith he) would hardly haue said, that the divine persons did differ in degree, form& kind. Which words in Bullinger must bear blame, but in Tertullian none at al, whose express words they are, whereas if Tertullian were not to be charged with arianism as he was not, 
tertul. adver. Praxeam, ca. 2. Gradum pro or dine foreman pro personalita●●, speci●m pro singulari& individua rations ●ter●, accepis. 〈◇〉.  neither did Bullinger deserve that reproach, what arianism is this by the word, degree, form, species, or kind to understand a several order,& distinction of persons, which was Tertullians, and after him Bullingers sound iudgment. But that we may know the same things allowed in some for orthodox& right, in others condemned for heresy, argueth such partial disputantes haue the faith in respect of persons.   

CHAP. 31. In the first prayer the Minister doth affirm that God by the baptism of his son did sanctify the flood jordan, &c.  
This is an idle affirmation, &c. See their reasons.  
THough no mention in that place, doth it follow that God by his sons baptism did not sanctify it? 
{αβγδ}  the question is whither this be contrary to the word of God, or agreeable unto it. Contrary, it concludeth well,& fitly, otherwise as Austen saith, 
Recita illa ipsa tibi,& à vobis in vos Aug cō● P●●il. li● 2. c. 14.  Rehearse these to thyself,& from yourselves return them vpon yourselves. Concludes it not? we give them their own saying. An idle, yea more, an untrue affirmation: idle because impertinent, nothing to the purpose: untrue for dare they say, that God by Christ his baptism did not sanctify the flood jordan? Antiquity witnesseth otherwise. 
Baptizatus es, non te in aqui●, said aquas in to sanctificant, vt per 〈◇〉 not sanctificares Ansel.  Thou art baptized not sanctifying thyself in the waters, but sanctifying the waters in thyself, that thou mightest sanctify us by them. Others more ancient thus; Christ was baptized in jordan that where was entrance for the children of Israel into the land of Canaan, so by this an entrance into the kingdom of heaven: that as the spiritual Canaan,& jordan was a way for Jew,& gentle, so baptism should be common to Jew,& gentle. Chrysostome comparing the waters in the creation,& what they brought forth, with baptism in the regeneration what it brings forth, 
Ex quo Iordani alue●● ingressus est Christur, &c. Chrysost. ●om. 25. in Ioha●.  sheweth, that ever since Christ entred into the channel of jordan it brings not forth any more creatures, who can only creep, but the souls also of livings persons: mention is made of no more thē jordan by a grace of speech implying al others. For the reason is al alike of them so applied, 
Baptizatus est dominus, non mundari vole●s said mandare aquas, &c. Amb. in luke. li. 2. c. 3. aut secundum alios c. 12. de josu baptizato, &c. us veterem Adamum suffocaret in aquis, &c. Nazian. orat. sanct in lumina. Terint, advers●nd: de paff● Christ. Id de pudiciti● c. 6 Id de bap●. cap. 4. sapius.  as Jordan was. Ambrose, The Lord was baptized not willing to be cleansed, but to cleanse the waters, that they washed by the flesh of Christ, which knew no sin, might haue the right of baptism. Nazianzen giving a reason, why Christ was baptized allegeth this, namely that he might choke the old Adam in the waters and make the new man come forth. Tertullian ancienter then they all, Christ being baptized that is, sanctifying the waters in his baptism, &c. In alwhich quotations cited before, it appeateth plain, that they whose labours were in framing our book of common prayer skilled a great deal more of the godly old language, which those silver gray hairs used, then some idle students of our time who not able, nor willing to take pains in reading of the ancient records, only device where, and wherein they may haue opportunity for their frivolous, quarreling, waspish accusations. And because the margin is so straightened that we cannot particularly pause vpon the rest whose iudgment is the same, 
Beda In luke. 3● Hiler ●can 2. 〈◇〉 Math. Hi●●on 〈◇〉 dialog. con. 〈◇〉. ciferi:& idem in ca. 3. Math.  the reader may bee entreated to consult the quotations of Beda, Hilary,& Hierom noted on the side, that if he be of those, that haue more time, then he can well spend, wasting both it& himself about nifles& trifles, he may find himself work in examining these places. Neither is the communion book so addicted to them of old, that it hath not friends of these latter times, yes it hath. 
Luther in homit. de baptis●  Luther in his homilies of Baptism,& Hemingius in his postils among other reasons, 
V● sanctifitatas relinquere● aqua● omni bu● baptizandis. Heming in Domin Quinquag  why Christ was baptized yields this for one: is leave the waters sanctified for all, that are to bee baptized. Whither thē, our church will haue fellowship with the fathers, or our brethren, we must allow of these words, nether is there any fault in the book, but in the persons, who take wholesome doctrine, for a sound reproof. Arguments we must think al these learned writers had from scripture,& it is a commendable modest practise in our own Divines, 
Non audeo damnare, quando non pugnat cum sacris literis,& nihil habet absurdi zanch. in multis lo●is, Kicher.& alii.  Zanchius and others: to account of the fathers consent, when there is no manifest scripture that doth contrary it, as in this question it doth not. That Christ by his baptism sanctified the flood of jordan, and all other waters to the mystical washing away of sin. And if wee examine it more narrowly, what else prove the mutual aspect, and respect every sacrament hath to the thing signified, which being holy, that also is sanctified: and therefore is it baptism washeth us in the worde of life. And again, It is the laver of regeneration. Wherefore though the coniunction of them two( which make a sacrament) be not natural as the combining of a substance, 
Coniunctio non naturalis, non localis, non spiritualis said {αβγδ}, relativa, ●t sacramantalis. Act. 27 41. {αβγδ}. & accident, fire,& heat, nor local, as when the forpart of the ship, wherein Paul sailed, stuck in a place twixt 2. seas, nor spiritual, for thē should it give life to the elements, whither of water, or of bread,& wine, but relative, significative, sacramental& so otherwhiles are indifferently called by each others name, not that the one nature is swallowed up in the other, as Pharaohs lean kine eat up the fat, not that the holiness of the one cleaveth to the other, as when Paules company did cling unto him fel on his neck, sorrowing they should see his face no more, but a relative union as is in the voice of the gospel,& that whereof it speaketh conceived by the understanding,& apprehended by faith, yet comparison made of us with the things signified, & the things signified with us, the union is not essential,& personal, but mystical, yea real, true,& indeed through the alone power,& virtue of his holy spirit, which causeth Iesus Christ, as he is now man sitting in the heavens, yea though sitting in the heavens to be given us, that are on earth, yea though on earth as certainly& really, as the outward elements externally are ministered, not in any natural manner( for it is beyond natures scantling) nor local, for heaven,& earth,& the things therein contained are many miles distant but spiritual,& heavenly of our parts by faith, of Gods part by his spirit, which is a bond, that coupleth,& can couple things remote,& far a sunder. And no marvil, for man& wife though separate otherwhiles for bodily presence, like Abraham& Sara, the one within, the other sitting at the tent door, yea so far from one another, as one end of Ninive from the other, that is 3 daies iorny, yet by the bond of marriage so near they are, as they are no more two, but one flesh, much more they, not 2. that are but one spirit. Which doctrine of our union we may haue cause to speak of, when we handle the sacrament of the Lords supper. In the mean while knowing there is an analogy twixt the elements,& the things they do signify ( for sacraments, as jordan, 
Nisi sàcramenta quandam h●● berent similitudinem r●●um▪ quarum sacraminta sunt,& Aug. epist. 23.  & al other waters applied to that sacramental purpose, haue a certain likeness,& resemblance, whose sacraments they are, e●ss should they be no sacraments at al,& for that their similitude they commonly bear the names of the things themselves) we must needs grant that Iorden,& al other waters applied for baptism are sanctified to the mystical washing away of sin. 
Rom. 11.16.  And if al things be holy, as they are dedicated to a holy use, and this kind of holiness, the Apostle deriveth from the roote to the branch, saying if the roote be holy, so are the branches: if the unbelieving husband bee sanctified by the wife, that believeth, and the unbelieving wife sanctified by the husband, 
1. Cor. 7.14.  that believeth: else were our children unclean, but now are holy: if this holiness bee so called, not intending thereby the secret election of the faithful( which is neither so common to al, nor so known to any) but pointing at the christian profession, which man or wife maketh, whereby they bee called to be Saints by calling. That is, 
1. Cor. 1.2.  in St. Peters Epistle, an holy& peculiar people unto God. 
2. Tim. 1.2.  For which cause children born of them are holy, that is, 
1. Pet. 2.9.  because of the covenant haue a right to baptism, for want whereof infidels,& their children are unholy, and unclean. If in the question our Saviour proposeth whither is greater the gold, 
Mat. 23.17.  or the temple, that sanctifieth the gold, the gold is sanctified by the temple, that is accounted holy, because separat from profane,& common purposes dedicate to a sacred use: If the daies of the week not for any holynes in them inherent, as in us, but in respect of the end, whereunto applied: if al the week before Easter in the language of our own& other countries approved by out godly fathers( who knew how to speak before we did) were called not amiss, 
Hebd●●ada sancta,& sancta septimana.  Holy week, because appointed to Gods service the people preparing themselves for the sabbath day following to the holy communion, if garments, places, times, were name holy, because of holy duties then,& therein performed, if Jordan& al other sacramental waters worthily applied be a seal of righteousness, an assurance, that we are baptized into Christs death an evidence of Gods favour,& love, a remembrance of the covenant,& a certainty of our salvation, if Jordan& al other sacramenta! waters unworthily applied, be contrariwise, the loss of Gods favour, and the Lord taketh the contempt therof( though but a bare, external sign) as a contempt to his own person, If there bee so great strength in the word of the lord Iesu, 
Sermo Christi, qui 〈…〉 nihilo f●●ere, quod non ●ra● non potest ea qu● sunt in id muta. re, quod non ●rā● &c. Ambres. de sacram. l. 4. c. 4.  that all things began to be, when they were not, yea of such force that the mystical elements continuing in their nature for substance are changed in virtue power& working, whereby they bear not only the names, but also the fruits and effects of that thing, whereof it is a sacrament, and for conclusion of this point, if the elements once sanctified, not now their own nature giveth effect, but the divine virtue worketh in thē more mightily, the truth being present with the sign, and the spirit with the sacrament: We need not distrust the congruity of this speech( Jordā& al other, &c.) but we undermine withal a well grounded truth of many a sweet& comfortable doctrine,& therfore no hard matter to know, 
{αβγδ}.  whither best to remove, or let alone, that which hath so good a use in our prayers at holy baptism.   

CHAP. 32. Private baptism is against the word of God, &c. See their reasons.  
THat private baptism is not against the word of God, shal appear in due place. But against your communion book( exhibited to the parliament in the late gracious Q. Elizabeths daies) we confess it i●. For there indeed( in the title of the order of baptism) we find you teach thus. The sacraments are not ordained of God to be used, but in places of the public congregation,& necessary annexed to the preaching of the word as seals of the same. Which if you make for a principle of faith, we must gather that your proposition is convertible. No preaching no sacrament. Again no sacrament no preaching. So as in effect you must,& do imply, no baptism, nor Lords supper without a sermon. And again, That we must alway haue one or other sacrament still administered, when there is a sermon, because sacraments are necessary annexed to the preaching of the word, as seals of the same. But our comfort it is,& our harts rejoicing that the doctrine of baptism we preach is no way contrary to the word of God. So as it stands us vpon to examine this of yours, which followeth, wherein we are accused: Private baptism is against the word of God: for sacraments by God are ordained to be public actions.  
The argument brought is weak, which must be thus concluded. No public actions to be performed in private. The sacrament of baptism is a public action therfore not to be performed in private. For with as forcible an argument a man may reason thus, no public actions to be performed in private. prayer& thanks-giving are public actions, ergo not to be done privately, Grant theirs grant this.  
2. The argument is strong against themselves, preaching the word of God in corners, and conventicles, as if it were a time of persecution, for the truth, or of the truth. No public actions to be performed in private preaching the word of God in the daies of peace, and of the gospel, a public action. Therefore not to bee h●●dled, as stolen bread in corners, for that beseemeth not the light in the daies of the light.  
3. The church may be in a private house, Rom. 16.4. Phil. 4.22. baptism may be, where the church may bee, therefore baptism may be in a private house.  
4. Act. 8. the Eunuch was baptized by the highway side which in respect of the public place assigned for such solemn dueties was but private, vpon which place the Magdeburge● note. 
Philippus Eunuchum videtur nullis aliis fidelibus astan●●bus baptizáss● 〈◇〉. 1. l. 2. c. 6.  Phillip seemeth to haue baptized the Eunuch, no other of the faithful being present. Act. 10. Cornelius was baptized in his own house. Act. 16. The keeper of prison, who was converted by Paul,& Silas( as it seemeth) was baptized in his own house.  
5. The Apostles haue no where set down any lawe for the choosing any certain place to baptize. 
Non statu●●●● Apostoli vsqu● legen● de c●rto ●iquo loco, &c. Tam etiam privatim quam in coelu hominum, &c: Ibid. Calvin. in luke. 1.59.  As well privately as in the company of men, if occasion so required, they did administer baptism.  
6. Circumcision among the Iewes was as baptism among vs. Both of them sacraments: Infants were circumcised at home, therefore ours( if just occasion so require) may be baptized at home.  
7. Bucer his iudgment was this concerning our Church-practise& the rubric here. 
In hac constitutione omnia sanctè proposita vtinam ita serventur,& maximè illud ne baptisma infantiion differatur, &c. Bucer de baps. agris infanti●. conferend●.  In this constitution( saith he) are al things proposed in a holy manner, I pray God they be as well kept& specially that of not differing baptism of infantes. For thereby is set open to the devil a gap to bring in a contempt of the church,& so of our whole redemption which( saith he) by the sect of Anabaptists to to wishingly hath obtained a great good liking, with very many. Al things are proposed in a holy manner, thē this, which is one of the particulars in this constitution is not against Gods word. For then how is it proposed in a holy manner? 2. The wish he maketh to God-ward is that they be as well kept, which he would never do, if he had taken it to be a practise contrary to the word of God,& therfore may well be held their error, that dare writ contrary to the rubric of private baptism. Which though some of our choice reformers do wholly mislike it should vpon any occasion be ministered in a private place, 
Du bapt. art. 7. la disc●p. de. France.  yet the discipline of France thinks this no unlawful thing,& therfore adviseth the Minister not to doubt to baptize a child privately,& with out any assembly, when as for fear of persecution, or the like they dare not meet together. Hellopaeus writeth thus. 
Hellopaeus d● sacr●●.  Al must be done decently, as for the place although it be not necessary, yet is it most convenient it should be public, as the temple, or any place appointed for the public Minister. The place is not necessary, why then so necessary urged. The place not necessary, then the private may be thought sometimes convenient, else how can the comparison hold. Any place is sufficiently convenient( saith he) that is appointed for the public Minister. 
Non entis ad ens nulla comparatio.  But a private place is appointed, vpon occasion for the public Minister,& therfore sufficiently convenient. Which being so as the author witnesseth, then this we may hold false, that private baptism is against the word of God. For conclusion of this question. First private signifieth, that which is done privily in a clanculary manner by stealth, without authority contrary to Gods word by Jesuits, seminary Priests, schismatical teachers, and the like, in which sort, if any of our brethren mean, they prove nothing against us, for our church generally condemneth such conventicles, whither of heretics, or schismatics. Secondly, private baptism signifieth in the meaning of the book, that which is administered by a lawful Minister at home, where the child is born, a competent number being assembled, the child being weak, the church or chapel far distant, the season of the year oversharp, the way very inconvenient, al which, or the like occasions, are matters of circumstance, the lawfulness of baptism is no way frustrated, nor made void, nor against Gods word, nor a private action. For as one well noteth, 
Synops. Papi. pag. 490.  Sacraments though they be in private places administered, yet are public actions.   

CHAP. 33. The words in the rubric import a necessity of baptism to salvation. See their reasons.  
Did the words in the rubric import a necessity of baptism unto salvation it were no heresy, but since they do not, it is a slander. That the words do not shal appear anon, and if they did, yet no danger.  
There it is said without great necessity or great extremity. What is this necessity, &c.]  
There it is said. Where? in our communion book authorised? And is there no such thing in yours exhibited to the parliament. Consult the place and you shal find, there it is said namely in the title of baptism. 
Not only but also.  It is not only of necessity that we be once baptized, but also, &c. Of necessity that we be once baptized. Now to retnrne to yonr own words, what is this necessity, &c. If it be not meant to salvation? And thē it doth nourish Papists in their error,& draw the ignorant into the same error. Thus may you say, as julian sometimes said of the Christians, we are slain with our own pens, 
Propriis ●alamis configi●●●.  for we refute you from your own words. But demand you in earnest what necessity? Necessity is manifold, of the person, place, time,& sacrament. Of the sacrament 2. ways, absolute,& conditional. But this here is principally in respect of the persons, &c. as the childes weakness, the friends care, the distance of their dwelling from the church, the vnseasonablenes of the weather, al these occasions sometimes, when they fall out, enforce baptism at home, where otherwise it is not allowed; nor the parents are to crave it, nor the Minister to yield it. This the book holdeth for a cause,& this cause it termeth a necessity& this necessity it nameth an extremity, whither of the person to be baptized, or of the parents that require it, or of the sureties, that present the child, or of the Minister, whose discretion the book so far approveth, as vpon his iudgment the weight of approbation may in this business sufficiently be supported.  
What is this great necessity, or great extremity, if it be not meant to salvation? And then it doth nourish Papists in their error,& draw the ignorant into the same error.]  
Necessity of baptism unto salvation is not mentioned, but necessity of the child, or some other reasonable cause alleged. Whereas had the words expressly so delivered it, they( knowing that good men should not be otherwise, 
Cum bonis benè agier oportet.  thē well dealt with) might afford in al equity this ordinary favour of interpreting to the best. Admit they( as we hope they do) this proposition for a truth, 
Ne●essitate presen●ie non efficientia.  that good works are necessary unto salvation, necessary for presence though not necessary as efficients, and will they deny what our church teacheth, that the L. God favourably alloweth the charitable work of the childes friends in bringing him to holy baptism? or dare they confess, that baptism is a good charitable work,& yet fear to say: It is necessary to salvation? Which doctrine understood, as we propose, nether nourisheth Papists in their error, nor draweth the ignorant into the same error. For proof whereof, they might aclowledge the sound iudgment of our whole church, which doth hold baptism necessary; as Mr. Calvin, Polanus, saddle, Zanchius,& all the reformed churches maintain against the Pelagian, the Anabaptist,& Suenkfeldian. That it is a sacrament which must be had. For nether they, nor we think it arbitrary,& left to mens choice, whither children shal be baptized, yea, or no. Bellar●● in this case confesseth ingenuously thus much of our doctrine, the greater injury is this carping at that we teach, as if the people should be made believe, it is in their choice& pleasure to admit, or refuse baptism. We see well, whereunto the profaneness of men is grown in this kind: partly taking state vpon them, 
F●cile patior, ut quae Christ●●n● bis dedis salu●is adiumenta, ●orun vsus dic●tur necessarius, &c. Calv. ant. ad council. tried. Can. 7.  partly of negligence, that it is even high time to hold the rains with more warynes, then hath pleased the ordinary sort commonly to understand. I easily endure saith Calvin, that the sacramentes Christ hath given us as helps for salvation, that there be held a necessary use of them( namely) when there is power given. And yet the faithful are still an end to be admonished, that there is no other necessity of any sacrament, then of an instrument all cause. And how streight the practise of other churches is in this case, appeareth both by the same author, as also by Mr. Beza,& Mr. Calvin thus: 
Hic nostrae ecclesiae mos est, &c. Calv. inter opusc. pag. 1082.  The manner of our Church is this, that if the infant die vnbaptised, and all long of the parents slackness, they are summoned,& abide punishment for their fault. Wherefore it is, that Mr. Beza in his questions,& answers: 
Infant●s, quo citins baptiz●dos obtul●rin● pii parentes, e● rectiu●, &c. Bez. qq. et Res●. part. al●. pa. 79.  Infants( saith he) the sooner their godly parents shal offer them to baptism, the better they shal do, that they may not be( if it may be) deprived of this benefit. Such necessity, because a benefit to the child, that the sooner baptized al the better, and a benefit to the parentes, who else should as well smart for it. And if no such need, why is there council for the one, or punishment for the other? necessary therefore as Polanus writes is either absolutely; 
Bap●est necessari●s ad salur● ne●●p● si haber● possi● Polan. dialect lib. 1. pag. 115. Sad. con. Burd. Monach. art. 11.  or vpon supposition, in which last sort baptism is necessary to salvation, namely if it may be had after Christs institution. The Monks of Burdeux writing that baptism is ordinarily necessary, If they understand( saith saddle) the institution of baptism made by Christ, is and shall be necessary for the christian church to the end of the world, and the infantes of Christians to be baptized, we beleeue so to. 
zanch. in supplicat. ad Argentor s●na●.  Zanchius distinguisheth thus. If we speak of every several man, baptism is necessary vpon condition, but in respect of the whole church, I aclowledge it simply necessary. For the Church cannot be without baptism. Let men therefore take heed, how either they challendge salvation, or others promise it without due regard of holy baptism. Such cause, such great cause such extremity, such great extremity there is to minister it accordingly, as in the rubric is set down word for word thus. 
The title.  Of them that are to be baptized in private houses in ti●e of necessity by the Minister of the parish or any other lawful Minister, that can be procured: And again, Pastors, and Curates shall of ten admonish the people, that they differ not baptism of infantes any longer then the sunday, or other holy day next after the child be born, vnlese vpon a great,& reasonable cause declared to the Curate and by him approved. And also they shall warn them, that without great cause, and necessity they procure not their children to bee baptized at home. And when great need shall compel them so to do, then baptism shall be ministered, &c. In which places the word necessity is in the child, or parents, not in the baptism. For he saith, unless vpon a great, and reasonable cause declared to the Minister, and by him approved. So as he hath not only knowledge of it, but must approve it, and therefore if otherwise then well, let him blame himself, to whose iudgement, and discretion it is commended. And be it understood of the necessity of baptism, that is not an inevitable necessity, as the Papists understand it, but as a word opposite to arbitrary, or superfluous, in which sense the Anabaptist holds it. And in all these it is more then evident, that our Church rather tolerateth private baptism, then appoints it, as may bee observed by the caveat once, again and a third time so earnestly remembered.   

Conclusion.  
THus far having laboured to give our brethren reasonable satisfaction for many their unreasonable doubts, and demands, we haue answered those that were ranged foremost. At more leisure theirs, and ours they shall hear more of the rest. And because this our promise maketh us debtors to their expectation, we entreat a while, but a gentle forbearance, and wee shall pay them all, if the lord do not otherwise disappoint these our present purposes. Those and those points before mentioned they may not subscribe to because contrary to the word of God, and truth, and a good conscience. Which thing since it neither doth, nor can so appear, wee beseech you brethren by the name of our Lord Jesus Christ, 
1. Cor. 1.10.  be entreated that wee may al mind one thing, hold the ancient true catholic faith we haue in peace for seven& forty years continually embraced, and withall the well established good orders, God hath wrought in the hart of his church,& which the excellent authority of the Kings Highnesse requireth, to whom we owe al obedience in greater things then all this cometh to. Let us go hand in hand, try when wee will. The common enemy will find us work enough: we need not fall a devising, how to make work among ourselves. For what with the dueties of our calling, the work of prayer public, and private, virtuous, and holy examples of life, mutual exhortations, councils, and the like, we shall haue enough to do. We need not become instruments of evil one towards another, neither should wee greatly list to be contentious as some are, but having the truth we should follow it in love, as becometh brethren of the same faith. 
Gen. 34.21.  That Hemor and Sichem seeing our conversation, that wee are peaceable men, may seek to bee one with vs. join we in obedience, as we ought, that receiving the truth in love, and peace, freeing ourselves of needless iealousy, and cleansing ourselves of all filthiness of the flesh, and spirit, wee may grow up into all holiness in the fear of God. And this the Lord begin and perfect in us, 
2. Cor. 7. ●.  that we may reap the endless comfort thereof the end of our faith, 〈◇〉 is the salvation of soul and body. 
1 Pet. 1.9.  This the fountain of mercy grant us for his son our lord Jesus sa●e, to whom with the holy spirit, three persons, and one everliuing immortal onely-wise God ascribe we glory, power, might, and majesty now, and evermore. Amen.   
FINIS.   

THE SECOND AND LAST part of Reasons for refusal of Subscription to the book of Common prayer, under the hands of certain Ministers of devon. and Cornwall, as they were exhibited by them to the right reverend Father in God WILLIAM COTTON Doctor of divinity, and Lord Bishop of exeter.  
As also an APPENDIX, or Compendious brief of all other Exceptions taken by others against the books of Communion, Homilies, and Ordination, word for word, as it came to the hands of an honourable 〈◇〉  
With an answer to both at several times returned them in public conference, and in diverse Sermons vpon occasion preached in the Cathedrall Church of exeter by Thomas Hutton bachelor of divinity, and Fellow of S. Iohns college in Oxon.  Fuerant hortamenta, vt Deus,& Christus eius à populo in vnum convenient pariter regaretur: Nullus erat primitus terror, Nem● viderat virga●, ne●● custodiam: Sola vt diximus fuerant hortamenta Optatus Lib. Tertio. 
LONDON. Printed by John Windet for the company of Stationers. 1606.   

To the most reverend father in God my very good Lord, the Lord Archbishop his Grace, Primate, and Metropolitan of all England.  
MOst reverend in Christ my late trauiles in labouring other of my fellow brethren their godly, peaceable, quiet contentment in such doubts as their busy learning, and too much pains hath unnecessarily occasioned, I began, and withall at once thought to haue finished, but since finding I haue but begun( for somewhat remained, and that somewhat much in their opinion, whose opinions go for articles of faith) much or little, such as it is, I present unto your Graces favour: May it stand with your good pleasure to take knowledge of my best affections, how deeply indebted to God his Church, the Kings most excellent majesty, and your honourable self for your special favours done me in the prime of my studies after some few yeares spent in the university of Oxford, I shall take it for no small comfort, 
Act. 7.27.  specially as the times now are, wherein like the daies of Moses that blessed peace maker, I am sure to receive no small portion of grief from them, whose understanding I labour to reconcile unto our form of public prayers. And were not that dutiful remembrance I haue of your ancient favour, sufficient cause as I must and do profess, it is far more, then any service of mine can thoroughly recompense, yet your continual, long, grave experience in this argument, your reverend, learned, great pains heretofore in the daies of our Renowned late queen both by preaching and writing, as also in that late conference( where our now dread sovereign Lord King james royally to the admiration of all there present moderated the controversies then proposed) are effectual motives to embolden me in the humble offer, which I make of this present treatise: Nor are all these the onely persuasiue, though every of them forcible enough, but the eminency of your place, and highest prelacy, whereunto you are now called, father exacteth of me submission of my writings, because your greatest authority next after the Kings highnesse may in these ecclesiastical causes give me best approbation. Wherefore be entreated to vouchsafe your gracious acceptance of a few lines and whatsoever may be thought defective, I heartily crave it may no way impeach that fuller defence, with which our Church can make supply, to whose most sacred iudgement I wholly commend myself. Now that God of power, who hath so mercifully appointed the times and seasons, in advancing the throne of King james above the throne of queen Elizabeth, be blessed and praised of us all this day and for ever. So are mine and every true hearted subject his unfeigned thanks to Godward for roote and branch, for our King, queen, their royal progeny, with the high Court of Parliament, grave Senators, reverend Bishops, honourable Iudges, our worshipful knights,& choicest Burgesses so lately, so mightily, so miraculously preserved to the everlasting shane of all mischievous traitors, 
novemb. 5. 1605.  and to the incredible ioy of all them that truly fear God and the King. More it is my thoughts conceive in this point: But remembering, as I pray to God in heaven, so I writ to men on earth, I stay myself for this time. humbly beseeching your Grace to pardon this my attempt, and to interpret it( as I vnfainedly intend it) the earnest of greater, in deed( as the truth is) of all possible thankfulnesses.  
Your Graces in all duty. Thomas Hutton.   

To my fellow brethren the ministers of devonshire and Cornwall, whose exceptions made against subscription follow father to bee examined.  
ACcording to my promise, I proceed and sand the rest of that answer, which before was intended: review your grievances with the several defence annexed. It may be vpon examination of what you reprove& we maintain, if you spare a little time to keep repetitions with yourselves, and red that over, which you did dislike, you will bee of another mind. Second thoughts are better then the first. 
{αβγδ}  Consider what peril may come to the Church& to yourselves, knowing that many of your congregation did not so much admire your pains as they now hearty lament to see thē so il bestowed in uncharitably taxing, 
condemn faci●●s Macar●● qui si aliquid asperò secit pro unitate, le●e vide●● poterit dum vos pro dissentione, &c. Optat. lib. 2. Quiduis facere debuisse potius quam ecclesiam schismate scin●●●e. Diony. Alex ad N●●a●. apud Hieronan Catalo. Manus dextrae& praesbyter. Origen homil. 7. in Iosua.  what the wisdom, and zeal of our godly ancients haue faithfully penned. draw not blessed Macarius into envy, who if he haue done any thing sharply for preservation of godly unity, it may seem light to the harm, which cometh by needless opposition: any thing you should haue done( as Dionysius Alexandrinus writeth to novatian) rather then cause a rent in the Church remembering, though you bee taken for right hand and be called presbyters, and s●eme to preach the word of God, yet if you do any thing against the discipline of the Church, 
Si aliquid contra ecclesiasticam discipli●am ibid. In uno consens● ecclesia ●●cidat dexteram suam, &c.  or rule of the Gospel, the Church with one consent must cut you off being their right hand and cast you from them. Which severe course some you know that( favour the discipline you stand for) took( in places where it prevaileth) against others that were contrary minded. 
Doctor Sute●●n the ●al●e semblant. pag. 18●.  For when one John Morellie disputed in a certain treatise that the words. Tell the Church belonged not to the consistory, his book was burnt, and the man excommunicate. Two ministers at Geneua were deposed, and banished for speaking against usury allowed in that estate, and a third was glad to fly for speaking against unleavened bread. But fearing the allegation of these examples may distaste your liking of that, which I writ, my conclusion shalbe to you with the words of Saint Paul to his scholar timothy and in the same manner I rpotest before the Lord that ye strive not about words, 
2. Tim. 2.14.  which are good for nothing, but to pervert the hearers, he might( under Apostolical correction be it spoken) haue said which pervert the readers. Wherefore entreating your care,& diligence to bethink yourselves better, then you haue done, I commend you to God,& to the grace of our Lord Iesus Christ, whose holy spirit be with us all. Amen.   

To the Christian Reader.  
NOtwithstanding that my weekly and daily urgent occasions scarcely afford me any leisure to writ much, specially in this kind, yet because of a former promise made, as also somewhat( I confess) was left unanswered, J haue renewed these pains for thy sake( good Reader) whom I entreat, if thou bee not partial and unlearned, to become an indifferent judge of the answer once heretofore and now again father tendered. Would thou didst know how painful, and chargeable a work it hath been unto me, surely then might I hope it will prove thankworthie. howsoever, thus far I presume of thy charitable Christian affection, whereunto thou art daily called vpon, by the operation of Gods spirit in the ministry of his word, that I shall haue thy prayers to him for me. Other recompense I look not for, and less thy love cannot yield me. Throughout the whole argument handled in this, and the former book, I haue dealt with men of some learning and gravity, to whom peradventure in many respects thou maiest think me far inferior, and J think the same. But to the glory of God be it spoken,& the truth of the cause I undertake, herein I well know, I am nothing inferior. Yea did I spare my appeal to the truth, for any thing I see, they are compassed with like infirmities, as myself and others. So little cause haue they or others for them, to boast of their learning, zeal, integrity and painfulness, which ●s made their crest in the worlds blazon of their commendable well doing. Such popular applause I alway suspected holding S. Austin his choice best, if any must needs haue such applause, 
Toleramus illas said tremimus inter ●●las. Aug. de verb. dom: serm. 5.  yet to fear and tremble, when they haue it. A danger which were the less if the unity of the Church and the saints were not injuried thereby in prising of one to the disgrace of many others. But to leave this to the effects better or worse, which may follow vpon it, I am to remember thee of one thing had like to haue escaped my memory, and so peradventure thy knowledge: namely, whereas in the former part of our answer I set down the Reasons for refusal of subscription al together, and afterwards in the handling did refer thee with this watchworde See their reasons &c. J haue cho●●n( as I think) a better course to set them, and their answer jointly together, that in seeing one thou maiest see both, holding it less cumbersome to the Printer, and every way more convenient for thyself. Some other things there are, which I would give thee notice of, but considering thou hast much to red, if thou red all( and I pray that thou so do) it shall not bee amiss to abridge this preface. And therefore requesting thee to turn over a new leaf, see the chapters and their contents in the page. following.   

The Contents of the Chapters in this book and in the APPENDIX, which APPENDIX beginneth Pag 156. and so forward continueth to the end of this book.  

OF burial chap. 1. Pag. 1. 2. 3.& 167.  
prayers dare not presume. chap. 2. Pag 20. 21.& 182.  
unworthiness in asking chap. 3. Pag 37. a. 183.  
rubrics how understood. chap. 4.  
Free from all adversity chap. 5.  
The name PRIEST. chap. 6.  
Christ this day to be born. chap. 7.  
Fall into no sin. chap. 8.  
Kneeling at the Lords supper. chap. 9.  
private Communion chap. 10. Pag 65. 172.  
Confirmation chap. 11. Pag 79.  
Confession made by any at the Communion chap. 12. Pag 97. 204.  
every Parishioner to communicate and receive the sacraments chap. 13. Pag 100.  
Faith and Repentance in persons to be baptized cap. 14. Pag 104. 166  
Two sacraments generally necessary, chap. 15. Pag 107. 172.  
The body and blood of Christ chap. 16. Pag 110.  
matrimony an excellent mystery, chap. 17. Pag 112.  
From fornication and all other deadly sin chap. 18. Pag 114.  
From sudden death chap. 19. Pag 115.  
Often repetition Good Lord deliver us chap. 20. Pag 119.  
Three orders of Ministers chap. 21. Pag 126. 227.  
receive the holy Ghost chap. 22. Pag 127. 235. 236.  
matrimony how a sacrament chap. 23. Pag 146.  
plurality of wives chap: 24. Pag 149. 239.    

The Printer to the friendly Reader.  
Hereafter in this book Pag 156. followeth the APPENDIX or Compendious brief which we call An Answer to the additionals. wherefore we entreat thee good Reader to take every page. after the 156.& so forward to be to that purpose, though we haue not set down that same title in these express terms, nor now cannot well, the book being as it was already finished before wee did remember ourselves hereof.   

The APPENDIX or Additionals begin at Pag 156.  

Ratio I. NO reasonable sense as in these following. 

1 Ephes. 5.13. what is manifest the same is light. red for Epist. on the third Sunday in Lent Pag 157.  
2 Collect for trinity sunday. In the power of the divine majesty to worship the unity. 158.  
3 every parishioner to communicate and to receive the Sacraments Ibid and Pag 100.  
4 Ephesians 3.15. God the father of all that is called in heaven red for epist. on 17. sunday after trinity 159.  
5 Luke 1.36. this is the sixth month, which was called barren red for epist. on Annunciation to Mary Ibid.  
6 psalm 58.8. or ever your pots be made hot 160.  
7 psalm 68.30. when the company of speare-men &c. Ibid.    
Ratio 2. Contradiction. 

1 COnfirmation no visible sign, and yet a visible sign Pag. 79. 160. 161.  
2 But two sacraments and yet Confirmation is made ●●e 79. 162.    
Ratio 3. untruth. 

1 INocents called Gods witnesses 162. 163. 226.  
2 Faith and repentance in infants how 104. 165.  
3 Children baptized haue al things necessary to salvation 166.  
4 Sure& certain hope of every one to be butted Pag 1.& 167  
5 Nothing ordained to be red but the pure word of God 167.  
6 red without breaking of one piece from another Ibid.    
Ratio 4. doubtful matters. 

1 ARchangels and Michael for one 168. 227.  
2 baptism merely private 172.  
3 Conditional baptism Ibid.  
4 2. sacraments onely as necessary 107. 172.  
5 private communion 65. 173.  
6 Ceremonies apt to edification 173. 190. 192.  
7 Ministers Priests 173. and before chap. 6.  
8 private absolution 173.    
Ratio 5. Scriptures disgraced 175. 

1 APocrypha called scriptures Ibid. 176.  
2 red on a holy day rather then, caconical 177.  
3 caconical left unread 178.  
4 Apocryphal red oftener Ibid.  
5 genealogy of Christ not red Ibid.  
6 Untruths in Apocrypha Ibid.    
Ratio 6. No dependence 179. 

1 INnocents day the Collect Ibid.  
2 3 Sunday after Easter the Collect Ibid.  
3 Epiphany Ibid.  
4 1 Sunday in Lent the Collect 181.  
5 Collect on Trinity sunday Ibid.  
6 Collect on sunday before Easter 182.  
7 Collect on 15. sunday after Trinity Ibid.  
No presumption to ask any thing lawful Ibid.  
Wee say wee dare not presume 21. 22. 183.  
Wee pray and yet say we dare not pray Ibid.  
Ceremonies unlawful 184.  
humane inventions Ibid.  
Without warrant of Gods word 189.  
Of mystical signification 190.  
Defiled with superstition Ibid. 191.  
Scandalous Ibid.  
No necessary use 192.  
Appropriated to Gods service Ibid. 193. 194.  
Wee subscribe to Homilies we cannot tell what. Pag. 199.  
Collects, Epistles, Gospels savour of superstition 200. 201.  
Of Lent and of fasting 202.  
custom of open pennance 204.  
Confession of sin at communion by any. pag 97. 98. 204.   
Corrupt translations. leaving out 205.  

1 Higgaion Selah Ibid 206.  
2 Conclusion of the 72. Psal.& praise the Lord Ibid  
3 Conclusion of the Lords prayer 206;  
4 brought thee out of the house of bondage 207.  
5 Holy and beloved on the fift sunday after Epiph. Ibid    
Putting to. 

Whole verses to the psalm 14. 208.  
A whole verse in psalm 15. 209.  
psalm 24.6. Ibid.  
Matthew 10.25. pag. 210  
Ierem. 23.5. Ibid.  
Luke. 19.42. 211.  
Luke 24.36. Ibid.  
2. Tim 4.5. 212.    
perverting the meaning of the holy Ghost. 

psalm 17.4. pag. 212. 18.26. pag. 213. 28.28. pag. 241. 37.38. Ibid. 68.16. 243. 27. Ibd. 75.3. 244. a. 76.5. Ibid. 93.1. 244. b. 105.28. 216. 106.30. Ibid. 107.40. Ibid. 217. 119.21. 244. b. 119.122. Ibid. 125.3. 217. 141.6. Ibid.  
Isa 63.11. 218.  
Matthew 27.9. 219.  
Luke 1.28. 220. 48. 221.  
1. Cor. 9.27. 222.  
Gal. 4.25. 223.  
Phil. 2.7. Ibid.  
Heb. 9.25. 224.  
1. Pet. 3.20. 225.    
Misapplication. 225 

Reuelat. 14.1. Ibid.  
1 Pet. 3.17. 227.  
Reuelat. 12.7.    
Book of Ordination. 

Whither Stephen a Deacon as ours 228.  
Whither Stephen did preach 229.  
Whither philip did preach 230:  
Whither they did it by ordinary office 231:  
Whither Lords supper greater then baptism 234:  
Whither it prefer private prayer before public 235:  
The bishop his ordaining Priests& Deacons Ibid.  
receive the holy Ghost. 127. 235: 236:    
Homilies. 

Apocrypha called scriptures 236.  
World not destroyed for manslaughter Ibid. 237.  
After Ahabs example to turn to God Ibid.  
Ambrose commended for excommunicating the Emperor Ibid.  
judith a despensation to wear vain apparel 238.  
plurality of wives 149. 239. 240.  
concubine a lawful wife how. 240.  
concubine an honest name Ibid.  
sanctify the flood jordan 245.  
August 26. story of Bel and Dragon 246.  
november 7. wisdom created 247.  
november 18. Ecclesiasticus chapter 48. of Elias Ibid.  
second sunday after epiphany Rom. 12.11. 248.  
Collect on S. Thomas day 249.  
conversion of Paul Taught al the world 250.  
Bartholomew day Collect men and women preachers 252.  
19. sunday after trinity past repentance Ephes. 4.19. Pag. 254.  
25. sunday after trinity Collect good works may be rewarded 255.    
advantages taken by way of retortion against the communion book which was exhibited to the Parliament and would be obtruded by some vpon our Church. 

1 doubtful pag. 256. 257.  
2 disgraceful Ibid.  
3 Untruths Ibid.  
4 Misapplying scriptures 258.  
5 Misinterpreting Ibid.  
6 Contradiction Ibid.  
7 Leaning out Ibid.  
8 Putting in.    
The Conclusion of all.    

Faults escaped.  
Entreat for enter 28. crauers for ca●uen 35. any for and 392. 247. we may for which may 44. a. humanity for summarily 54. a. partly for pertly 43. b. eyes which for with 51. b. up with for which 120. prove ceremony for prove their ceremony 58. full godliness for al godliness 65. know it for know not Ibid. But for but 70. be for by 83. 86. 97. 187. 201 now these for now are these 80. or impious for are 87. where for were 98. practitioner for parishioner 100. Not for Note 101. he for we 120. dividing for deriding 137. before so, for before. So 143. springeth is taken for springeth and is taken 146. treat for meet 154. in Caluin for C. cum. m. 156. now for Raw 160. answer before part for answer part. 172. 216. 236. do so more for do so no more 176. useth of for useth of it 177. diuersirie for adversity 181. or for our 184. not for. Not 187. being for brings 188. if for If 189. of necessary for of no necessary use 191. fantastically for fantasticals 192. saith the ministry for saith in the ministry 193. before this time in these hundred for Before this time in those hundred 194. arguments for garments 198. purle for puzzel Ibid godile for godly 204. Doctor Eureux for D'eureux 207. Doctor Ambrose for Diuus Ambrole 252. wear for we are 223. pen, to some fe● pen to some, 250. world. father. for world father proveth 252.  
Cyphars misplaced. 37. to 56. are twice numbered so is 144 to is 177. for 185. which so far as occasion in this table is offered, we distinguish by a and b. as 37. a and 37. b. &c. Likewise chap. 14. put for cap. 15. pag 172. Other faults in printing wee pray thee pardon vs. Fare well.   

The second and last part of the answer to the Reasons for refusal of Subscription.  

Chap. 1. Of burial.  
We may not Subscribe, because we see not, how it may agree with the Scripture to commit the body of a notorious wicked man, dying without tokens of repentance to the earth, in sure and certain hope of resurrection to eternal life.  
BEcause we see not, how exact and strict some are in their verdict, they pass against what they imagine, not what they can prove blame-worthie: we entreat them in the fear of the Lord, as they shall answer in that great day of accounts for false witnes-bearing, that they show us in what line, leaf, page. of the Communion book, there is so much as one ●●●able of a wicked man, of a notorious wicked man, or impenitent person dying without tokens of Repentance. For the persons, of whom the Communion book speaketh are living, or dead: living they are prayed for, the dead, God is praised for: living put in mind of Iesus Christ, and of themselves. Of Iesus Christ who is the resurrection and the life, &c. Of themselves, their original, continuance, fall, and recovery. original from a vessel of much weakness, and therefore themselves not much better ( Man that is born of a woman) Continuance short, and sharp: Short a sembriefe of daies, for he hath but a short time to live, sharp stored with pains and troubles: for it ( is full of miseries) The fall like a flower ( soon cut down) The recovery in Christ in whom they shall be made alive. For with their own eyes they shall see their Redeemer. Wherefore the suruiuers at the grave in view of their own estate, by a present spectacle of mortality presented to their eye, make their confession with a prayer, and then after followeth a thanksgiving. The confession with a Prayer. In the midst of life we be in death, of whom may we seek for succour, but of thee O Lord, which for our sins art justly displeased? Yet O Lord God most holy, O Lord most mighty, O holy and most merciful saviour deliver us not into the bitter pains of eternal death. Then followeth a thanksgiving for the dead, who depart in the Lord, and in whom the souls of them that be elect, after they be delivered from the burden of their flesh, be in ioy and felicity. Thus it is for the dead, but commonly such as depart in the true faith of Christ, that they may haue their perfect consummation both in body and soul in eternal and everlasting glory: For the dead, but those which rest in Christ, that at the general resurrection in the last day they may be sound acceptable in his sight, and receive the blessing, &c. In all which limitations, no word of a notorious wicked person dying without tokens of Repentance. But suppose that the book did require that the body of such a person should be interred, and committed to the earth, how appeareth it contrary unto Scripture? Doth Scripture any where forbid to co●●●t the carcase of a wicked man that is dead to the ground? 
2 King, 9, 34  Rather as was said of jezabel Bury hir, she was a Kings daughter, so may it well be said Bury him, or hir, be they like jezabel for wickedness, yet bury them: for time was, their Christian profession made us account them sanctified by the blood of the Testament.  But it faith, In sure and certain hope of the resurrection. 

Quando nos pra docamus. &c. Nobis liquere non potest, qui ad veritatis aguitionem sint  When we preach the gospel( saith Marlorat) it cannot be manifest to us, who will reach through to the acknowledging of the truth, and who will not, whereupon it becometh us to think the salvation of all, vho do hear the word of God. For we propose it indifferently to all, as we are also commanded, that we prejudice none, 
peruenturi. qu● non, vndesentire nos decet sal● tem vniuersorum, qui audient. Propenimus en●̄ omnibus in medium sicuti etiam nobis praceptum est, ne cvi praeiudicemus in malum prasertim. Mario: ●● 1, joh. 4, 14,  specially in the worse part. For it is better& a more safe course to think well of bad persons, then of the good to judge ill, unless we fully see they are obstinate, stubbourne, and contumelious. And yet in such, or toward such we may not give too hasty a sentence. Now as the Church of God in preaching the gospel delivereth it pell mell in the hearing of elect and reprobate, which directly pertaineth to the faithful that love and fear the Lord, so in giuing thankes to God for this, or that brother the Church intendeth hir direction in general for burial of the dead, which in special belongeth to them, that die in the Lord, At whose sickness the Minister was either present, or not present: If present, by exhortation, conference, prayer, 
Nam tutius est de malis been sentire quam de bonis &c. Ibidem. quanquam ne in his quidem pracip●tari d●● bet sententia. Ibidem.  and all such good means he did labour the sick mans amendment, and therefore may well give a comfortable testimony in the audience of his people: If absent and could not come, he is to bethink himself, how far forth the sick party had profited in knowledge, and what hope he gave thereof in health, sickness, or both: If some one he were that gave no testimony at all, but lived a wretched life, and made a wretched end, as it may fall out sometimes, then must the Minister know the censures of the Church were exercised vpon him, or not: If not vpon him, he may be held a member of Christ his visible Church, till he be cut off, because all things must be done in order, and in their due place, neither till then need the Minister take knowledge to the contrary. 
Semel bonus, semper bonus, de nec probetu● esse malus.  For as once an honest man is ever presumed to be an honest man, till evidence come in against him, so once a member of Christ to be thought ever after, till sentence be pronounced by those to whom authority is committed. And if sentence be pronounced, but not reversed, or otherwise a man be taken in some notorious sin of Treason, wilfully murdering, strangling, drowning himself, or the like, and good proof made thereof, at such times this order for burial of such a notorious, wicked person is not prescribed to any Minister, nor required of him.  The Minister must peremtorilie affirm, that God hath taken the Soul●. 
And if the Minister do, it is no other necessity, nor peremptory affirmation, then is agreeable to Gods word. For be he a wicked, or a godly man that death seizeth vpon, indifferent it is in the form of the prayer book, and no untruth either way, because God hath taken him of his great mercy, though not toward the reprobate, yet of his great mercy toward his Church, in disburdening the world of him. Some haue thought, and more then thought it, for they haue disputed the contrary.  The soul of a wicked man God cannot be said to take unto him. For Luke 12.20. This night shall they fetch away thy soul( that is) the devill, and his Angels shall. 
The place misconstrued breeds a wrong couclusion. For first they shal take &c. is a speech usual in the language of Hebrew, greek, 
Perunt, aiunt, pradicant, clamitant, {αβγδ} 1 Cor. 6. {αβγδ} luke: 12. 48. {αβγδ} Ibid:  latin, and English: They say, they report, they give out, &c. When our meaning is no other, but in the definite indefinitely to be understood, not determining, who saith, or who reporteth, for that we cannot distinctly tell, only a general report: it is like that of Paul It is generally said, that there is fornication, &c. So Luke 12. to whom much is given, of him they require much( that is) as the same evangelist there in the same verse rendereth, it shall be required: Secondly to say( that by those words objected) the devill and his Angels are meant is to restrain it, and ouerstreighten the liberty of the observation. Whereas these words They shall fetch may well note any, whether men, Angels, devils, or other creatures of what kind soever: And all to teach us, that all are to be feared, and are as well known to the Lord, as we are to one another, where being demanded Who it is that calleth, 
joh. 18.8.  we answer It is I, and who it is that fetcheth his soul, It is they. They it is: not one onely executioner of the Lord his wrath, but many. Sisera a nail in his temples: 
Iud: 4.21  Sennacherib his own bowels Adra●●elech and Sharezar: 
2. King, 19, 37.  Herod his worms: Egyptians frogs, lice, &c. A fly in the uttermost paris of the floods, 
Act, 12, 23.  a be in the land of Ashur. 
Exod, 8, 4, 17.  And what ministers of indignation can he want for any exploit by death, 
Isay, 5, 27.  that hath a mighty and strong host like a tempest of hail and a whirlwind? 
luke. 28, 2.  that causeth the blood fall on the head of joab and all his Fathers house, that the house of joab was never without some, 
2 Sam, 3, 29.  that had running issues, or a Lepar, or that leaneth on a staff, or that doth fall on the sword, or that lacketh bread. So as what Rabsake said for his Master is true of the almighty How canst thou despise any captain of the least of my Masters seruants? 
2 King. 18.24.  The least of them( contemptible though they seem) are able to take our life, and soul from us, and yet at such times they come not without the Lord: yea what ever deadly arrest is made vpon any man, it is a Capias from the Lord. Be it devill, or any imp of the devill, few or many they fetch away a wretched soul, yet God it is, who( greater then the Prince of this world) so commandeth and appointeth, and therefore to be held his action, and work. As Psal. 78.49. 
Psalm, 78, 49,  He did cast vpon them the fierceness of his anger, and indignation, and wrath, and vengeance by sending out of evil Angels. So that did we know( which we do not) that such a day, such an hour, such a man a reprobate is to be butted, yet the words of Scripture allow us to say, The Lord hath taken the soul of such a one. For the body is committed to the grave,& his soul to God that gave it. 
Eccles, 12, 7.  job maketh it plain Chap. 27. in his demand what hope hath an hypocrite when he hath heaped up riches, 
job, 27, 8.  if God take away his soul? 
Heb, 10, 31.  In iudgement it is( we confess) because a fearful thing to fall into the hands of the living God.  He must affirm him to be a dear brother. 
And reason. For we are somewhat beholding to the received style of our country, somewhat to humanity, 
{αβγδ} Act. 27, 27.  somewhat to our opinion and the outward appearance of a thing. In Paul his voyage the Mariners thought that some country did approach unto them: That was their opinion, such was the appearance, for in sailing the eye so informeth. humanity sometimes so tempereth a mans speech, as were it precisely censured, might peradventure be suspected for an untruth. Saint Austin writing to Macedonius giveth him in his letter the name of a good man, 
Eg●quidem intnens mores tu ot appellaus te virum bonum, said tu intnens verba Christi dic tibi-ipsi &c. August: Maced. epist: 54. Quod cum verum sit hoc evi vericas dixi● &c. Fallaci assentatione dixisse,& dominicis verbis quasi contrari●s extitisse Ibid. Non enim et ipse dominus c●ntraria sibi loquu●us est &c: Necu tegitur con ●ersus fuisse ad fidem et poeni tentiam. author c●mpilation. Chronolog. Tempus est beat a memoria Liberii pracepta reuoluere An●br●s. de virgin: Lib. 3. Ad Liberium Beatum Roma episcopum vna& Epipha●. hares. 75. A bearistim● Libert● &c. Bas●l. epist 74. ad episc●pt occidentales.  hereat Macedonius pausing, because there is none good but God, the answer is returned him by Saint Austin. In deed( quoth he) looking vpon thy manners I called thee a good man, but you looking upon the worde● of Christ say to yourself their is none good but God: Which being a truth,( for the truth hath spoken it) yet would I not bee thought to haue spoken in a dissembling sort, and to contrary( as it were) the Lord his own words nor did the Lord himself contrary his own saying Luke. 6. Agood man out of the good treasure of the heart bringeth forth good things: afterwards resolving the doubt he sheweth that God of himself is singularly good by himself, and vnchangeablie, but man is not so, and yet he there proveth withall, how man may be called good. So as every scripture enforced to lend the copy of a countenance for some notable objection must not detain us from using kind terms of one another, or to one another, though happily at the first catch, a deft wit may be thought to haue said somewhat. Liberius bishop of Rome in the daies of Constantius the Emperor became an Arrian, and as some histories writ was not thought to haue revoked his heresy and repented. Yet Saint Ambrose speaking of him nameth him not, but with great reverence, Time is( saith he) O holy sifter to revolve, and con over the precepts of Liberius of blessed memory &c. In the greek church the ancient fathers Epiphanius,& basil do the like: Epiphanius in this wise, Enstachius( saith he) together with a many bishops went in embassy to blessed Liberius bishop of Rome. Saint basil hath these words certain things were proposed him by most blessed Liberius All these good men in their gracious hope call Liberius more then a deere brother though sometime living, and( as histories do record) dying a professed Arrian, and in sure and certain hope of resurrection to eternal life call him blessed of the Lord, the memory of his name blessed, yea himself a most blessed man: upon occasion of which words master Iunius observeth in the monuments of antiquity that it is a very usual thing to call the deade whether men or women by the name of blessed, 
{αβγδ} Beat●s appellari defunctos &c. quietsi culpatè vixerunt tamen in gratiam& gloriama de● recepti prasumun tur charitatis ethumani tat is efficio, jun. c●n. Bellar: c●ntrouers. 3. Lib 4. c 9. Math. 22 1● {αβγδ}. luke. 16. 25 {αβγδ}.  who though they lived blame-worthie yet by the duty of charity and humanity are presumed by us to bee received into grace and glory. If the duty of charity, and humanity bind us so to speak, our church must bee reverenced for taking this order for the deade, and others better aduise, who not knowing to the contrary the last estate of some particular persons, yet thwartinglie in opposition will needs hold the contraries, But beside this received practise,( if father proof need) add this hereunto: our blessed saviour calleth him, that had not on a wedding garment fellow, and Abraham nameth the glutton in hell son: He was not his son, nor the other hail fellow. Noe such fault therefore( as somethinke) to call a man Brother, dear brother. The phrase of our country, the guise of evil conversation, the outward appearance, the rule of charity all justify this appellation, though a sharpe-sighted eye see it not, and a sharpedged dislike approve it not. Yet a brother 

1. because of the same nation and people if a brother an Hebrew or hebruesse. 
1 Deut. 15▪ 12   
2. because of the same kindred, 
2 joh. 7.3.  so Christ taketh them for his brethren because of consanguinity, though they did not believe in him: He disclaimeth not the bond of nature though they knit not with him in the bond of the spirit. 
3 1 Kings. 20.33.   
3. a brother sometimes because of the same office Ahab and Benhadad call one the otherso, because they were both kings,  
4. a brother because somewhat somuch, or so little( as a man hath) is the image of God: 
5 1 Cor. 6.6   
5. a brother because of the same profession a brother goeth to law with a brother. 
Malus propter sacra menta communia frater esiet Aug breuicic●llat. 3. c. 3.    A wicked man is a brother saith Saint Austin even for this, because of his outward profession, and fellowship in the Sacrements. So many of these ways one that dieth may bee a brother, a dear brother, how much rather may wee use the name, not knowing his final and last end, as wee do not.  How can we say, Insure and certain hope of resurrection to eternal life. 
Such a sure and certain hope it is, as in such a case needeth to rely vpon things apprehended in part, for so doth hope, receiving hir direction from the rules of Christian charity, which otherwhiles kindly qualifieth, what knowledge would over severely censure. A sure and certain hope of resurrection to eternal life in so many as do beleeue, which whither this or that particular person now to be interred, as we know not, so of our knowledge we speak not, but hoping ●t the rules of our Christian love we make a favourable construction such as( we nothing doubt) is most acceptable to God and men. 
Potest fieri, vt tibi aisud videatur quam veritas habet, dum tamen ab● te non aliud fiat, quam charitas habet epist. 15: Hier●n.  One( saith Saint Austin) may think otherwise then truth hath, so he speak not otherwise then charity hath.  This is besides his knowledge. 
Doth any one know to the contrary, and can so well skill of all the infallible tokens of an impenitent heart, which is no ordinary knowledge, the book no more enforceth him to use every word in that precise manner there set down, then to say a deere brother when it is a sister? And with as much reason men may urge this cavil, as thus impertinently pretend that the book enjoineth us to account a reprobate for an elect child of God. But at any time will a Minister vary from the standing rule, and order prescribed, let him consult episcopal authority to whom direction at such times belongeth, and from thence receive warrant for his proceedings? And withall let him be of sure ground, that he speak according to knowledge, which bold ignorance cannot, yea let him see in his several course that he give not offence to others, and draw vpon himself a needless hatred, 
De nullo quam ●is pessimo in hac vita desperandum est. Aug. Retrac●. lib. 1. c, 19. , as no other likelihood but he shall, vniesse at such times for that particular he be lawfully authorised, remembering what Saint Austin advertiseth, Not to despair of any, be he never so bad, while his soul is within him. And in his last gasp, who art thou that judgest of his estate to be damned? 
Perkin. howfar a Reprobate 〈◇〉 may go. Pag. 12. B.  Note( saith master Perkins) that this often befalleth reprobates to be esteemed christians and they are often like them, that none but Christ can discern sheep from goates true christians from apparent. Wherefore it is to bee thought far more besides a man his knowledge to deny, rather then it is to hope.  And it is against Gods word. 
whatsoever disagreeth with Gods word deserveth to be condemned, 
said quia hicsape hallucinar● contingit pracedat modesta& placida inquisitio, vt sanum sit, ac s●brium judicium call. in job. 5. v. 10. Curiose inqui. rear non vt eme● des &c. Id. in Math. 7. said notes, tibique vel probitatis opinionem sicum aliss confera ris, vel praus a nimi oblectatinem concilies. Ibid. Superciliose de re qualibet sint strum feramus judicium, etiam si in bonam par tem accipi poterat. Ibid. Hoe vitio laborant partim inusdi: partim bypocrita: partim amantes sui. Ibid. Vt m●rosi sumus& maligui magis pendemus in sinistram partem Id, Ast. 10.15 Qui Indidicaten verb● dei, Legem domins& judicium suum ad cliaritatis regula● exigit, semper a seip. so initium faciens, &c. Ibid. Math. 7.1.  but because in the misapplying it often falleth out we may be deceived, let a modest and temperat inquisition go before that the iudgement given may prove sober, discrete, and sound, otherwise it is no better then curiously enquiring into other folkes their words and deeds not to amend, or commend them, but to nore and tax, and all this to please our corrupt mindes, and to get an opinion of much holinesse in comparison of others. This disease breaketh forth into a perverse boldness with a supercilious high look passing a sinister iudgement of that, which might better be interpnted. A 'vice some men labour of, that are envious, some that are hypocrites, and some that are louers of themselves, and not they onely, but the better sort of men to, as Peter the Apostle in eating food offered him of the Lord, whereupon it is noted That as we are testy, and ill minded, we more and more incline to the worse part. Against which a present help to settle and stay our judgements, and to keep a right measure, and order is, by judging out of the word of God, bringing that iudgement( we thence make) to the rule of charity, alway beginning at a mans own self. Which it seemeth some men do not, whose tongues are so flippant, what others know, and know not. For if they began with themselves, they would learn to esteem of others better then themselves: In Gods graces that little, which is in others( though but little) they would price, and make more of, thē of their own, contrary wise in sin and infirmities, that much which is in others,( much as it is) they would think nothing in comparison of their own. 
1. Tim. 1.15.  In evil, judging worst of ourselves, like Paul, when he reckoneth himself chief of all sinners: In good, holding it little to that, which others haue, and do good wish, more then wee, making this full account: Ours is a more grievous sin, and what wee want in measure or weight, wee match at times for number. And somuch is it the more heinous, as wee know more against ourselves, then against another, and so much the more odious in the sight of God as I, or thou hast been taught more, 
Spiritualia pec cata sunt maioris culpae, carnalia matoris panae.  and condemned it more then others. spiritual sins( saith one) are of greater fault, carnal of greater punishment. Such odds their is twixt person and person, though one of less blemish in the eye of the world, then some other is. A man that takes his beginning at himself can haue small time to let his thoughts range abroad, as if he were all eye to look forth, and noe heart to consider, what measure he meateth, shalbee measured back upon him. Thus a censurer rightly fitted in judging others, must see into Gods word, and beholding the truth in general, fear, least he bee over hasty, and too quick in making a particular apply of final condemnation. 
Licebit interdum ●tatuere sitne de ploratus qui cecidit &c. said quia rarissime hoc accidit. &c call. in 1. joh. 5.16: Immen sas gratiae sua divitias commendans, nos suo exemplo ●sse jubet. luke. 6 non temere in quenquam feren dum est mortis aterua judicium, potius nos charitas ad been spevandum flectat Ibid:  Otherwhiles in deed wee may determine whether a man bee to bee doubted of, that is fallen, or whether any place bee for remedy: But because this happeneth very seldom, and God commending the infinite riches of his grace commandeth us to bee merciful Luk. 6.36. iudgement of eternal death is not rashly to bee past vpon any: Rather let charity bind us to hope well. It is but sometimes, and seldom, and very seldom: and sometimes or very seldom overthroweth not a general order of prayer, which for the most part holdeth, as the communion book expresseth. Beside God commendeth the infinite riches of his grace, not his grace onely, but the riches thereof, nor the riches but the infinite riches of his grace in commanding us to bee merciful, as if either grace were wanting, or if present, it were in poverty, and that poverty infinite) to bee streight laced toward our brethren that depart hence. again iudgement is a matter of iudgement and therefore not rashly to bee pronounced, howe much less iudgement of eternal death: not upon any, in that he saith any, he tendereth every particular. Lastly in steede of deeming the worst, master Caluin his counsel is, that love should take place to hope well, as if this did well become vs. And therefore in the large view a man takes of others, he must borrow help from rules of charity believing all things, 
Quod ait Apost. Heb▪ 6,& 10 de his qui malitia sanguinen● Christi pedibus proterunt illos sanguin● f●deris suisse sanctificatos referendum est ad indicium charitatis, qua om● nia credens proximi fidem ex professione estimat, sedinteri●● non rar● fall● tur. Piscat. cont-And. Schaaf. Thes: 68& 70 2. Pet. ●. 1. Heb: 10,& v. 6, Non est in occultadei iudicia nobis inquiren; dum, said probabiliter omnes ex professis Christianismum nat●s ad vitam aternam electo● merito presupponimus Q. 9.59: Respon jaco: Bethah● Thes. 5. Ecclesiast. 9.2.  and hoping well of his neighbours estate to godward by the profession the party makes, speaking of him as of one whom the Lord hath bought with a price( for so Saint Peter doth in his 2. epistle: 2. Chapter and 1. verse) sanctified with the blood of the covenant, for so doth the Apostle. Heb. 6. and 10. Chapters, yet, notwithstanding such a one( thus charitably thought of) may in the end receive his portion with the devill and his Angels.  Gods word Deut 29.29. Secret things belong to the Lord our God, but the things rene aled unto us, and our children for ever, that wee may do all the words of this law. 
Namely secret things, which are not at all, nor in parte revealed: True it is that a reprobate, and an elect child of God may be found a like in the manner of their last end: Wee can go noe father then the outward appearance. we are not to prie into the secret judgements of the lord, but that probablic all born of such as profess the Christian faith, wee do upon good cause presuppose, are elected to eternal life. Not to bee enquired into, of us, but probably, and vpon good ground wee do presuppose it &c. Doth our church with us any more? Is it not to bee confessed with tears, some die raving, blaspheeming &c. alack at such times what should wee think, but as wee are taught in the preacher. All things fall out alike to him that feareth an oath, and to him that feareth it not. As for those extremities mentioned, they arise many times from occasion of some hidden melancholies, and frenzies, which often fall out in the paroximse and burnig fit, at what time the choler shoots up into the brain& so disturbing the spirits with their mobilitie make the head light, and giddy. Some are bla●●● as a chimnie stock, yet noe argument of the wrath of God upon the person so disfigured. A reasonable cause may bee given for it, as proceeding from some bruise, or p●●●●faction of the liver, or some imposthume. All these and a thousand more deprive a man of health, of use of his limbs, of sense, memory, understanding, faith, consolation, yea life, and all, yet noe warrant for us to hold such a man or woman damned. Rather keep wee to our compass of hope yea a sure and certain hope, 
Facile est atque procliue malot odisse, quia mali sunt, rarum autem et pium cosdem ipsos di ligere quia homines sunt vt si mul culpam im probes& naturam approbes. August: epist. 54. Si desperata quorundam malitia& impietas non secus no bis apparet, ac si dominus eam di gito monstraret non est quod cer temus. &c: call in joh. 15, 16 apud Marlor. Sunt tales divi no judicio relin quendi. Ibid.  for hope maketh not ashamed. To hate an evil man because evil is noe hard matter( saith Saint Austin) but a rare thing, and virtuous to love the same parties, because they are men, that so it may appear wee do both at once reprove their fault, and approve their nature. But if the desperate malice, and impieties of any bee so evident, as if God did point with his finger to it, then is it not for us to wrestle with his just iudgement, as desiring to bee thought more merciful then he. And what of such? They are to be left to the iudgement of God. Wherein wee may note( if wee would leave the form prescribed in the communion book,) many a proviso must bee thought vpon: 

1. It must bee wickedness  
2. not any wickedness at all adventures but malice( that is) a malignant cankered mind of set purpose against that, which is good, for so is malice:  
3. it must bee desperate past all hope, as who should say there is noe more time remaining. All little enough to make experience( if at any time) so indefinite the time is and uncertain, whither God will call to repentance, in the turning of a hand, in a trice,, in the twinckleing of an eye twixt the bridge and the water, the cup and the lip. Therefore it becometh us to bee wise that wee give not over our hope, as long as any hope may posiblie bee conceived:  
4. this wickedness, malice, desperate wickedness must bee evident, not surmised onely but apparent, certainly apparent, not by guesses but upon sufficient warrant, for so it is, when God in his word giveth express direction: Al which if the minister make conscience are so dangerous points, and so nicelie set, as he will not easily bee wrought from a public course established.   
Si deus iniqui●& scelestis para cendo iisque vitam largiendo. &c. August, epist. 54 Vtrum faciant quod promittunt inc●rts sumus, &c. Ibid. Fratres nostri sunt permoti profunditate quaestionis, said regi debuerunt gubernaculo authoritatis. August de verb. Apost. serm. 14.  For if God in sparing wicked and vile persons give them life, yea many of them, whom he well knoweth will never repent, how much more should wee bee merciful to wards them, that( peradventure) promiss amendment, and whether they make good their word or noe, wee cannot tell. In points of greater difficulty( then any wee now handle) Saint Austin advertiseth those of his time: Our brethren( saith he) are very much moved with profoundness of questions in this kind, who should, if they did regard their duty bee governed by them, that sit at the stern of authority. But wee may se to what pass men are now come, o●r ●ritickes and grand censurers meddle with noe small things, but the very heigh of all, as children their estate at their entrance to the grave butted by baptism, and elders at their going into the grave to bee laid up in the earth: one coming into the world, the other going out, afoording neither one nor other a good word, noe not so much as the name of brethren dear brethren. A maruill it is that Deut. 29.29. 
Deut. 29, 29  Forbids us to hope well, because election is the Lords secret, as if it did not condemn us as well for suspecting the worst. All the good cometh by such barbarous, rude, savage opinions, is, it spreadeth strange discipline in mens outward behaviour, that, as if they had forgotten all humanity, scarce yield now adays a kind salutation of God speed, or God deen. Turkes and infidels do not thus, whose manner,( as our merchants know) is, Alech salem, 
Illiric. clavis Scrip. verb. Pax.  whereunto the answer is valech salem To the peace and to the peal. The reason of this by course( among some with us) ariseth from hence. For what know they, whither he bee a brother or sister, what know they where about he goeth, and whither he will? For ought they can tell he may go kill, steal, break upon some house. So that by this blind reason it may seem should any of this refined fraternity suffer in bonds, 
{αβγδ} 1. Pet. 4.15.  and bee cast into prison as an evil doer, or a busy body, an other honest well meaning man hearing of it would in the bowels of his christian tender affection pity him much after this fashion. surely such a one in prison, I hold him a very godly man and one I dare say will change his opinion. And let others vpon what ground( I know not) be offended with him. I hold him the dear child of God, a brother in Christ, a dear brother, and in sure and certain hope of his coming forth, dare pawn all I am worth, and do engage myself with all thankfulness for enlarging his liberty. All this said. One should presently cast him this their position in divinity for a chokepeare. It is more then you know, And speak no more then you know. A good Christian must prove his sayings and doings out of Gods word, you cannot justify this your hope in Scripture, it speaks to the contrary: Secret things belong unto the Lord. This is not revealed, For it is a contingent. It may be so, and it may not be so, 
De contingentibus nemo nisi Deut.  In a point so doubtful as another mans arbitrary will, dare you tell us of a sure and certain hope you haue concerning him? You are far wide, and your iudgement is too peremptory. A strange reproof a man may say this is, and yet as strange as it is, the premises are theirs, that object against the Communion book: we put but minors to them, and in the application make the absurdity of their doctrine more manifestly appear. Thus much by the way. In a word for a mans last end, he stands and falls to the Lord. As for us( at his burial) we come forth as his brethren, not as his iudges, Remember we what S. Austin 
Erogatorem me posuit deus non exactorem, ser. 164.  hath, The Lord appointeth me to lay out not to call in. And therefore our care must be to do that, wherefore we come, namely in a decent manner to bury the dead, and to judge charitably as in the book is ordained, rather then peremptorilie to cross it, as some would. keep we to our direction unless we know the contrary, and be we of a sure ground, that we know the contrary.  It nourisheth Origens error, that saith All shall be saved. 
It doth in deed as much, 
Psalm: 77.9.  as Psal. 77. where the Prophet demandeth. Hath God forgot to be merciful? Hath he shut up his tender mercies in displeasure? 
Rom. 11.32.  or that Rom. 11. He hath shut up all in unbelief that he might haue mercy on all: or that, 1. Cor. 4. 
1, Cor, 4.5.  judge nothing before the time, &c. and then shall every man haue praise of God. All which places, as they are not to be sponged out of canonical scripture, because Origen derived his error thence, neither is their cause for this, though it so seem in their corrupt understanding, whose fault it is, wresting it, as the unlearned, and unstable abused diverse sentences in the writings of Saint Paul. 
2, Pet, 3, 16,   This is, as it is in Esay, 5. to call good evil, and evil good. 
Are all subject to the woe there denounced by the Prophet, 
Vsu hoc venit omnibus commu a niter. Muscul. in Isay. c, 5, 20,  that of ignorance and infirmity speak what they think, though by mispersuasion seduced? Are all under a curse, that sometimes raise up their voice like a trumpet bidding battle to sin, and yet anon after sound a retreat, and call for a parley, having chid, and chid roundly, change their note, and wrap up their dose in a sugarswéete with some sentence as this? But we are persuaded better things of you, and such as accompany salvation, though we thus speak. Spake he of a reproof, a curse, and burning, and yet makes up his period with, But we are persuaded? &c. 
Heb. 6.9.  When many times( God he knoweth) the teachers persuasion had need be strong, for in experience else, they will soon find the contrary. And shall any one twit them with this of the Prophet I say, that they call good evil, &c. Because otherwhiles their persuasion is greater then their proof? God forbid. Was it the Prophet his meaning, or is it theirs, that thus dispute to hold plea against God? whom it pleaseth of his unspeakable goodness, though we be evil, to call himself our heavenly Father, and they whose Father he is, are his children, and his children are those some which he nameth saying, A good man out of the treasure of his hart, &c. 
luke. 6, 45,  Well done good and faithful seruant enter into thy master his ioy. Are all under a curse, that talking of a stubborn people, stiff-necked, 
Mat: 25, 21,  & of uncircumcised harts and ears, whose Fathers resisted the holy Ghost, 
Act, 7, 2.  and their children heires of the same wickedness, a generation of murderers, persecutors, traitors to God& Christ? Yet for all this evil known vpon them, and by them, calleth them notwithstanding brethren and Fathers in the one name afording reverence, in the other love, in both( because of both) prayeth for them, yea for all their cross, obstinate courses in his presence that their harts burst for anger, g●●●● their teeth, fret, grin, shout, all to pault him with stones, when he in the greatness of hope against hope prayeth for them. Lord lay not this sin to their charge. What can be said more against the form of thanksgiving enjoined in the book, then may be( but fond objected) against Saint Stephen his practise? They resisted the holy Ghost, yet that hindered not his prayer: Murderers and Traitors he calleth in civility& good manners Fathers and Brethren They were enemies to God and him, yet that diminisheth not his love: He set Christ before him for an example, 
Peccarunt ad mortem& in peccato suo mor tus sunt. &c. Mar. in 1. joh. 5, 16. Orationes non debito ordine factae ad nullum nobis imputantur peccatum propter charitatem qua oramus Ibid. Quinil potest sperare desperet uihil.  who on the cross prayed for his enemies, though the Father forgave not all of them: for some died, and perished in their sins, and are under condemnation. And as prayers at such times for men( peradventure) out of order are not imputed for sin, because they are made in love and charity, so when a man giveth thankes to God for one, he takes his dear brother, it is not charged vpon him for sin, because of his love and charitable hope. And little is his love and less his hope, that will needs despair as denying him for a brother. All a man looseth is: He was deceived in giuing thankes for one, with whom it sped not so well, and yet that it did not, he cannot absolutely say, nor positively determine which kind of error beareth no action amongst men, but rather is a motive to draw somewhat from men, who haue not been so kind( as we well hoped) how much more may it, and shall it from God, all in good time. For not mere natural policy, but a fruit of the spirit it is, of the two rather to save a man that deserveth to die, 
Satius est reum absoluere, quam condemnare innocentem.  then to condemn an innocent: and a more gracious work to call one brother tormented in hell( for so did Abraham) then set a negative in place of it, which must so be, if the contrary prevail. And though it be said that a man given to lodge strangers may entertain he knoweth not whom, yet that apostolical aduise shall stand, as a principle of Christian hospitality. Be not forgetful to lodge Strangers for thereby some at unawares haue received Angels into their house: So in like manner though it be said, that a Minister accustomend to bury the dead, in burial giuing thanks to God, may give thankes he knoweth not for whom, yet that ecclesiastical direction may stand for a principle not disproved. Bee not-forgetful: nay know it your duty in these and these words. In sure and certain hope &c. For thereby at vnawars, yea purposely, thankes giuing shalbe made for many, that are heires of the promise, and who is not so in particular, neither they, nor any else can or dare boldly demonstrate. For such a one was in his life reputed a member of Gods church partaker of the holy word, and sacraments. And therefore this practise of ours is most consonant to christian religion specially seing the ground of this hope is in that form of burial plainly expressed videlicet. through our Lord Iesus Christ. Here now it were time to conclude thy point but that wee must let thee to understand( good reader) that these exceptions( we take) are not made so much against the words delivered at the grave over the dead, as against this that we use any words at al. Their communion book exhibited to the parliament forbiddeth any father duty to bee used, but onely the neighbours following the corps to the grave, 
{αβγδ}.  and there with a dumb show turning it to the earth so leave it without any admonition and consolation to the living, or comfortable remembrance of the dead. And this ( forsooth) is done under a colour of removing superstition, so calling that holy custom which our church useth in hir manifestation of the christian hope which shee hath and then publisheth concerning the glorious resurrection of our bodies at the last day. But( God bee thanked) our practise is most commendable, employing the time of burial in godly prayers, wholesome instructions necessary consolation, and special meditations of our mortality with effectual motives leading unto mortification: Others that would vary from this order haue onely these pretences for their best reasons. 

1. The example of Geneua to warrantise them herein, whose slender performance of this solemn duty is noe sufficient rule to direct us:  
2. because their purpose is to wiure the minister out from attendance vpon this office, and they can noe better way( it seemeth) redeem his liberty, but by utterly disclaiming any such duty as then to bee performed, whereas we would understand, why the minister may not aswell bury, as join in marriage, unless this may go for a reason?   The minister of Geneua doth the one and not the other: he marrieth, but butieth not. Well: retain wee our irrepr dueable discipline in this kind, had we noe church to toyne hanves of pellowshippe with us herein; 
{αβγδ} Greg. Nazian. orat. in landem Basil. pag. 516. Grae. 64. 98. {αβγδ} Id. orat. 2. in jul. pag. 304. {αβγδ} Pag. 305. {αβγδ} Christ. homil. 4, ad Heb, p. 124. Tertullia. lib. de anima mortuos etiam cratione a prasbyteris con tomi consueuissè Centur. 3. c. 6. pag. 138. Orig. in 3. lib. job Ibid Tota ad sunus eius Palaestinarum Vrbtum turba convenit: hebrae●, graeco, latmo serm●ne psalmi in o●dine personabant. Hieron. in epist. ad Eustoch. Paucanos dice re tempores count angustia, quod nou●t& charitas vestra ăebere nos exequi●s fidelis corporis clenne ob equium. August. con, 2, in Psal. 103. sub initio.  as yet wee know we haue exainples both of elder and present church&: Gregi Nazian. writing of the holy man Basil witnesseth, how lamentations for him were so great as the psalms then sung were quiter born down with mourning and heaviness. Aguine in another place comparing the geue●●ment of Constantine with the tyranny of julian the Apostate and of their death: He;( that is) Constantine was brought with solemn public praises, and orations to the grave, and withall such compliments, as wee christians think to honour a godly translation, or death of godly men. Anon after he calleth the duelies then performed. A funeral recompense of psalms singing &c. S. Chrisostom of his time what are hymns( saith he)? do we not with them glorify& thank God, that at the last he hath crwoned( our friend) gon hence now he is eased of his sore labours? again anon after. Consider what thousingest at such a time: return O my soul into thy reft, or that psalm I will not fear what man doth unto me. For these were the psalms of david it seemeth they sung in those dayes. 〈◇〉 thus in the greehe church, so in the west churches the like manner was: for Tertullian she weth that the deade were wont to be butted by the presbyters or ministers with pra●er: Origen vpon job, witnesseth that there was thanksgiving to God for the dead that they dyed in the faith and every one wished the like for himself that he might make the like godly and peaceable end. Saint jerom noteth the like of the life and death of Paula that whole companies of the citys of Palellin came forth to hir funeral,& there were sung in course Psalms in Heb. greek latin, and Syriack, and in other places of his works he allegeth as much of others. And Saint Austin also unplyeth that his second sermon vpon the 103. psalm was at some sumerall wherefore he was driven to abridge his speech. The shortness of the time forceth me to be brief and the reason your love knoweth, 
Qui diuina vocatione ab hae vita r●cedunt cum Psalmis tantummodo& Psallentium vo cibus debent ad sepulchrum defers, council. Tol. 3, can. 21. In sepulturis& exequits morta litatis admonitio diligence fat& excitands inter alia praesentes, vt recogitent sibieodem modo hinc excedendum esse. council. Col. part 7 c. 52. Antequam cor pustradatur se pulturae quaedā recitantur a maicribus eorum ad●oc conscripta, quibus diutna iustitia commendatur& he minum peccata exaggerantur. &c. Maimoni. tractat de luctu c, 4, apud Trē. in mere. 48. Improbamus maxim Cy●i coscorpera mor tuorum negli gentes, aut quam negligentissime contemptissime queen in terram abucientes nun quam vel verbum bonu●● dede functis facientes Heluet conf. poster, c. 26; Sect. ●6. Iudicamus utile esse vt in fu●ersbu●●ea è ●acris literis recitentur& explisentur, qua; ad corrob●r andam fidem in horror 〈◇〉 mort is& ad confirmandam spem refurrectionis conducunt. Wittelerg. confess, cap. 24. Ibidan har.  because we are to perform a folemne duty to the funerals of a faithful body. In the council. 3. of Toledo. can. 21. They who by God ate called out of this life must bee brought to the grave with psalms onely; and the voice of singers. As for a funeral song which was commanly sung for, or to the deade, we utterly for ●id. In the council of Colon. Par. 7. c. 52. In burials and sunerais the people must carefully be adn●●●●shed of mortality, and they which are present must be roused up forceount with themsolues, that they must depart hence after the sanie manner. Among the Jews as their own rabbis witness the fashion at burial, hath been and is this: Before the corps be celiuered to the grain, certain points are recited by their a●●cesters written to th●● purpose wherein the divine iustice is commended, and mens sins exaggerated, whereby they deserved death, and God is entreated so to exercise his iustice, that withall he forget not to be merciful. But these examples are( pera●●enture) out ●sdate, and some later practise nearer home mour reformed churches will, better content some. These therefore bee the confessions of other churches at this day. We utterly disallow al Cinicks, who neglecting the bodies of the dead, or else tumbling them into the earth in a most negligent& contemptuous sort never once mention a good word of their dead. Heluet. confess. again the church of Wittenberg. c. 24. love and charity exacteth at our hands to wish the dead al tranquillitie and happiness in Christ: Besides that wee must commend our dead to bonest burial so near as we can in regard of the time, and of mous places and all to witness the hope of the resurrection. Thereso reiudge wee it expedient that in funerals those things and recited out of holy scripture and then published, as do make for strengthening of faith against the terrors of death, and to confirm our hope of the resurrection. But leaving this argument sufficiently handled so far forth as it concerneth other mens contradictions or our just defence, wee proceed to the chap: following.   

Chap. 2.  
We cannot Subscribe, Because we know not how it agreeth with Gods word to desire him to grant any thing, which our prayers dare not presume to ask.  
WOrds ministering this doubt, are taken out of the Collect on the 12. Sunday after trinity. Almighty and everlasting God, which art always more ready to hear then we to pray, and art wont to give more then we desire or deserve, power down vpon us the abundance of thy mercy, forgining us those things, whereof our conscience is afraid,& giuing unto us that, which our prayers dare not presume to ask, &c. Herein our find-faults, and their abettors make plain what they mislike, but what cause they haue so to do they mention not. It falleth out very often that the mind of him who prayeth in otherwhiles much straightened, as thinking it doth not pray, when it doth, and forgetting how it dares while it complaineth that it dares not.  These words are contrary to another Collect red on the 23. Sunday after trinity. God our refuge and strength, which art the Author of all godliness, be ready to hear the devout prayers of the Church, and graun● that those things, which we ask faithfully, we may obtain effectually. To ask faithfully,& to ask doubtfully, are contrary one to the other. 
These two are no such extremities but for a time one ●●●●reth the other, as heat and could, when either of them is indifferently found in the same person, but with this difference that they are imputed to a several beginning, the one of nature the other of grace, the one of flesh the other of the spirit. The flesh begetteth wavering, doubting, perplexed thoughts, and all from a law in the members rebelling against the law of the wind, where the strife is like the sight twixt the house of Saul and the house of david, no day nor hour but giuing or taking a soil. Dis expectation goeth away in a dream, 
Quamuis vide antur hac dvo puguare nems tamen est qui non idem in se experiatur. Marso. in Marc. 9, 24. Qu●m ●usquam extet fides perfecta sequitur ex parte nos esse incredulos. Ibid. etiansi in no●bis ●loqua● diffidentia speciem sentiamus non tamen propt● rea despōdendō● esse animum quasi nulla fiducia donats su●us a domi●●. Zanch. de relic. lib. 1, de diffiden. Orationes breuissimas& rap tim quodammodo eiaculatas. Au. gust. ad Probā epist. 121. Act. 20, 10: Isay. 6, 13. {αβγδ} 2 Cor 4.8. Pro charitat●. Christi nolit habere Christum. Hieron. ad Algas. 9.9.  and perisheth like an abortive that thinks he can haue abundance of the one, and no touch of the other. For our Faith being unperfit as it is, the very best beleeue not so fully as they ought: But though we feel some spice of distrust in ourselves, yet must we not be quiter out of hart, as if we had no confidence at all. To begin this point somewhat higher and speak more thoroughly to it, and of it. first, they that contrary our Communion book must know, that the Collects are certain dartings& quick ●●aculations, such as the earnestest devotion is well acquainted with, fittest to express the speedy thoughts of our soul, when she is winged as a dove in hir flight towerd heaven. The motions are diversly raised& they diuerfly fall, sometimes as in a full sea our thoughts bear aloft, sometimes they are at a low ebb, all a-mort, dead and alive in the twinkling of an eye: sometimes as the Crew out of the ark honering twixt heaven and earth, and as in a sickness a good day and a had day interchangeably haue their intercourse, ever and anon so these haue some swawin or other. Such are the spiritual apoplexies and trances; whereinto the withfull are cast, and yet like Eutychus they draw life though inwardly, for a holy substance is in them, as in an elm or an oak, when they haue  shed their leans and( unlikely clusters a● they seem) Wine is found in them Destroy them not for their is a blessing. subject they may be, and are unto doubtings, mammerings, and the like, but overcome they are not. They stagger but stick not. They may be, and are humbled in the sight of their own sin, but not destitute of all confidence in Gods mercies. Wherefore the currant of their prayer in such a perplexed style speaketh better things, then it pleaseth some to think. And as jerom of Moses for love unto Christ would not haue Christ, so ou● Church in a childlike boldness, while it presumeth not to ask, maketh hold to ask. Secondly, they that knit these knots, and cast a mist before the sun; should cons●●er what is the course of these several Collects, how( commonly) they are a summary ●●ridgement of some special matter handled in Epistle, or gospel, or both, as they know that busy themselves in a dili●●●● observation of the particular contents in the Epistle appointed to be read that day: Saint Paul speaking of their dignity that labour in the word sheweth the insufficiency of man, yea of the chiefest even the Apostles, that they though they haue trust to godward through Christ, and so both themselves& their prayers dare much, yet are not sufficient of themselves to pray, because no prayer is without employment of our thoughts wherein such weakness they aclowledge, that whereas a man would take it for the easiest matter of a thousand to lend a spare thought vpon occasion, they renounce all possibility: How then should their prayer dare presume to ask? For if they be able to any thing the same cometh of God: all this the Epistle compriseth: no sufficiency how then may they dare? not daring how can they presume? neither daring, nor presuming a truth it is their prayers dare not presume. In the gospel red the same day, the like may be marked out unto vs. For the history taken out of the evangelist, sheweth, how certain of Decapolis brought unto Christ a man that was deaf and stammered in his speech, and they all prayed our saviour, that he would lay his hands on him, not mentioning, what they would haue cured, nor how, nor in what manner: As for the party himself he was so far from speaking( for the string of his tongue was not untied) and so far from hearing for he was deaf, that if Christ had not been more ready to hear, then he to speak, and to grant more, then his or their prayers did presume to ask, he might haue lived and died in his infirmity. Whereupon our Church gathering brief notes out of the gospel( and the collection is warranted by the text) observeth of Gods part it is meet to aclowledge, he is more ready to hear, then we to pray, and is wont to give more then either wee desire or deserve, yea so gracious our God is, that he forgiveth us, what our consciences may well be afraid of, namely sin, and giveth us, what our prayers dare not to presume to sake( namely in temporal blessings) such and such, in this or that manner, at this or that time, which our prayers dare not presume to ask in such special sort: 3. they should think as the candlelight is noe fit help to find out the day, but it own self must show itself, else we see it not: so a spirit, and that a holy one, and that in like measure may best give iudgement of prayers shus indicted Wherefore this considered, we return them what our Sautour said of his Disciples, 
Luk. 9.55.  They know not of what spirit they are. Had they such bruised, humbled, wounded consciences, as that seruant of God( whosoever in his meditation peruted these Collects) they would soon skill, how the puise of such a prayer bea●eth and keepeth tune very pleasingly in the ears of the Lord. For as a discord in music giveth a grace, and commentiation to the song, so these discords and jars in our petitions desirous to pray, and yet not daring to pray, coming, returning, and making a broken note, much pleaseth our Father, which is in heaven, though they seem to displease us: 
Palm. 42.5.  Why art thou cast down O my soul, why art thou disquieted within me, Hope in the Lord, for I will yet give him thankes for the help of his presence. 
Egredere anima mea quid ti mes, egredere quid trepidas, 70. prope annis seru●●●ti Christo& mortem times? Hieron, de Hilari. Act. 27. 41. {αβγδ}. Philip. 1.23.  The like dispute of and on Saint jerom wriseth Hilarion had. go forth my soul what fearest thou? go forth why tremblest thou● Almost 70. yeares hast thou served Christ, and doct thou fear death? Such wavering affections like Pauls ship caught between two seas, when the forepart stuck, and the hinder part was broken, and yet the passengers safe. These streights they fall into, that fall to prayer, and( what Saint Paul said of life and death) they are difficulties the faithful are straightened with. The presence of his majesty to whom they pray, the guiltienesse of their sin, the rigour of the law, the multitude of their wants, some did thē prāy for mercy, abundance of inercie, as if a little would not serve but abundance must be powred down, some again( to their thinking) forbid them to pray, and demand how they dare presume, and so both ways their speech savoureth of confidence, and infirmity. Such mixture is always in our petitions, because such mixture in ourselves, flesh and not all spirit, some distrust, and not all fullness of saith, sometime a feeling that we beleeue, sometime complaineing that we do not beleeue the tongue of our balance bearing so doubtful, doubtful it is, which scale will prevail,& yet the better in the end prevaileth. For through stitch it goeth, cometh, overcometh, and ouercomeing triumpheth, triumphing conclu●deth and the conclusion is through our Lord Iesus Christ, so as in the same sentence the fall of the leaf, and a spring again, fire in the ashes and stirred up again: A tittle faith appeareth not with the soonest, but like fruit in the bud, whence his nature and substance is, so coucheth, and so is preserved. Thus if fluttereth twixt daring and not daring praying and not praying because it would haue abundance of mercy, and yet findeth wants in the petition. This striving in the womb of the same collect argueth the life of faith rather quickened then dying, springing then falling, so faultless it is, if all be well considered. For as Rebecca when she felt the twins in her womb( though it pained by'r yet) thereby knew, she had conceived, and that the children were alive, so they who are brought vpon their knees, finding the majesty of God infinite, his iustice strict, his knowledge fearching the reins, his holinesse such, as Angels are not pure in his sight, and what themselves are on the other side, their baseness odious, their ignorance blockish, their sins abominable, their wants lamentable,( at what time notwithstanding they conceive comfort, for else could they not pray) are foully abashed and dejected, as professing they dare not ask somethinges at the hand of the almighty. Which to like effect we find: as if an honest good heart laying open his estate in more words would be thus understood. Whereas our prayers, by which we crave that thou power down the abundance of thy mercies are through the want of a most holy faith ouerlaide with unspeakable imperfections, such as tyre them out in the way to heaven, therefore we pray thee O Lord with al other transgressions forgive us even our prayers, whereof our conscience guilty as it is( that they are so stained as they are) presumeth not nor dareth presume to ask, what otherwise it would, and at other times doth, when more comforted them now it is, thou well knowest O almighty God the petitions of them that ask in thy sons name, 
Collct 23 sun. after trinity and after the Communion at dismissing of the Congregation.  we beseech the mercifully to incline thine ears to us, that haue made now our prayers and supplications unto thee, and grant that these things which we haue faithfully asked according to thy will, may effectually be obtained to the relief of our necessity& to the setting forth of thy glory &c. Thus a faithfule soul in prayer sometime raised& anon dejected wrestling with God as did jacob in his conflict with that Angel, diversly tuneth the phrase of his troubled spirit& not with standing a supposed discord keepeth measure& concord with faith and with the holy scripture. 
Genes. 32.24.  But when men set their wits vpon the tenter to reach out their objections, and to deal as if they had to deal with bevis of southampton, thinking noe more reverently of the humble, dutiful, bashful, modest, 
job 1.1. c 9.15 Altercando, disceptando, gloriando, nihil coram deo obtinebimus lavater. Ibid. Deo iudicante. nemo insons est ipse melius qua● nos ipsi novit quails simus, et videt peccatum ubi nos nullum animaduertimus. Ibid. 20. Nōex toto credo me, vel ipisi con scientiae meae, quip cum ne ipsa quidem queat me comprehendere totum neque judicare potest de toto, qui totum non audit. Bernard. epist. 42. Audit deus in cord cogitantis quod non audit vel ipse, qui cogitat. Ibid. Licet integerrimus essem tamen adeo sulgore maiestatis eius consternarer, vt de me-ipso ni hil scirem. lavater. in job 9.  low and lowly speeches proceeding from a broken heart, thence it is, they make a doubt where no doubting is if the same mind were in them, as becometh censurers of the prayers of the church, those irreprouable collects would haue greater to commendation, then be thought a stumbling block of offence, as they are. Take we example from job, Abraham and Salomon. holy job, of whom scripture giveth testimony, that he was an upright just man, one that feared God, and eschewed evil confesseth of himself though he were just he could not answer, but would make supplications to his judge, holding it more fit to leave wrangling, disputing, boasting, for these will obtain nought, but praying zealously, behaving himself submisly he may find favour at the Lords hand, yea were he just, his own mouth would condemn him, were he perfect the Lord could judge him wicked, because none is innocent, when God iudgeth,& he it is, that knoweth us better thē we ourselves,& seeth such sins, as we never think for. Accordingly whereunto S. Bernard speaketh I do not wholly believe myself, nor my own conscience, for it cannot comprehend me all, neither can he judge of the whole that heareth not the whole Anon after, God heareth in the hart of him, that he thinketh, which a mans own self heareth not yea were job righteous, yet should he be ashamed with the brightness of God his majesty, that he should not know himself. We see how the look of a Prince dasheth his subject out of countenance& therefore much rather may the presence of the Lord( who is a dreadful God clothed with unspeakable majesty, as with a garment, whose glory surpasseth that brightness of al the lights in heaven) astonish the bruised conscience of job who knew, if he should wash himself with snow water& purge his hands most clean, yet should God dip him in the pit,& his own cloths would make him unclean. For God is not a man. that he should answer him, if they should strive in iudgement. 
job. 9.30.31.  All which sentences debasing him discover the true estate of an humble soul, who vpon due examination made, saieth in effect as a troubled conscience in this collect, that dareth not presume to ask,& yet would gladly haue what it standeth in need of. The like may be observed in Abraham the father of all the faithful, who in his communication with God& prayer to him for sodom, ministereth to our edification these excellent notes. First he confesseth he was dust and ashes, not forgetting he had a living soul, 
Non oblitus erat Abraham se se anima imortali praditum esse said quod maxim coutemp tibile est eligit qui seomni dignitate exinaniat. Luth. in Genes. 18.27. Quo propius ad deum accessit eo melius sen Tit, quam mise rasit& abiecta hominum conditio. Solus est ●●im dei sulgor qui homines stulta& ebria sui fiducia exu●os pudore confundit,& penī tus humilias. Ib● Non debemus ●mpudentes esse ad petendum quidlibet said pudorem servare ac vere cundiam. Musc. Ibid. Pro. 28.14. c. 14.16.  but choosing the most contemptible things,& emptying himself of al other things whence he might Glory: so that faithful saying in their prayers they dare not presume, proveth not they want al confidence in God his fatherly love, but choose rather to lay open their abject and distressed condition. Secondly it is to be observed in Abraham The nearer a man draweth unto God, the more feeling he hath how miserable& wretched mans estate is. For the onely brightness of the Lord his glory it is, that putteth to shane& truly humbleth men, so as they are stripped of al foolish confidence in themselves, wherewith commonly they are besotted& stark drunk. Thirdly in these words: let not my Lord be angry that I speak &c. And 32. Let not my Lord now be angry,& I will speak but this once: He prayeth to turn away the Lord his wrath,& so maketh his petition acceptable by his humble suit, teaching us withal, how we must not be fancy nor impudent to ask any thing at al aduenturs, but to preserve shane fastness& bashful modesty when we pray to God. And what else doth that collect in these words forgiving us those things whereof our conscience is afraid,& giuing unto us, that which our prayers dare not presume to ask, which form of prayer is very agreeable to that place. Pro. 28. Blessed is the man that feareth alway, meaning is wary, and of a tender conscience loth to do or say, yea even in prayer the least thing that may offend God, as the other branch of that verse,& the 16. of the 14. Chap. sufficiently proveth. This is certain he that never doubted of his salvation after he was called to the knowledge of God in christ, that man never rightly believed, for he which believeth in the truth( of a truth) feeleth many wants& doubts like a sound man after a recovery from an ague feeleth many grudgings of that disease, which if he had no health, nor life he could not feel at al. Let men please them selves, that are disposed to thwart this truth, 
Affirmant tibi, non sibi Cicer●. de diuination●  what Tully spake of Metrodorus fitteth thē well. They say so to others, but not to themselves. Fourthly we are to mark in whose name these prayers are offered not for the minister himself onely, or some few, that haue profited in the ways of godliness,& may be thought to haue a greater measure of grace, but for the most, who commonly are the weak est,& but lately ye and in the fold of christ, tender lambs they must needs tremble hearing, as they do the Lions, such as Abraham,& job behaving themselves in fearful& bashful manner. Onely he that knoweth not what belongeth thereto, will think all this a great deal more thē needs. 
Pancissimos esse qui excellenti fide polleant, pau cis esse mediocrō plurimos auiem mensura exigua esse pr●ditos. Marc. 9.24.  But if we will observe what is given every one, it will easily appear the fewest haue an excellent faith a very few an indifferent faith,& the most are they, that haue the least measure of faith. Should a nurse be lisping to the babe on hir knee, another that stands by knoweth not the reason. It is sufficient that she doth. Our brethren think we do in repeating this strain what beseemeth us not, we answer. Let alone now. For it well beseemeth us to fulfil al humility,& if any be vile in his own eyes vpon true repentance for sin, 
Tristitia& pudor sunt cona iuncta semper, ubi est vera pe● cati agnitio. Quod si cognoscere velimus a● in poenitentia profecerimus, videamus an praeculis istos duos affectus habeamus call. luke. 18 13.  he will think of himself more vildely thē all this cometh to, resolving the more a man is ashamed of himself,& heartily sorrowful, that more he profiteth in the course of repentance. Did we not know more sin of presumption thē are guilty of faultless humility,& come to the Lord like hall fellow well met, rather thē smitten with a holy fear, such clauses as these might otherwhiles be spared. But most of us in our hearts know the contrary. And were we( as some think) they may be bold and confident, it is for us to haue a lively touch for sin. No man but the less he prizeth himself in his own eyes, the more he pleaseth the Lord, who giveth grace to the lowly. And though it may seem the speech of a dastardly conscience, yet unto whom will the Lord look, but unto him that is poor and of a contrite spirit, and trimbleth at his words? Say a son may be bold, and wee will not say other wise, yet a father liketh his son never a whit the worse, if he make not alway so bold as the father would haue him. 
I say. 66.1.  That made Saint Paul use this course. Sanctified he was from his mothers womb, yet he held himself chief of all sinners, 
Galat. 1.15.  in regard what he once was, though it were forgiven him. 
1. Tim. 1.15.  And he that prayed for Corinth, Ephesus,& she like, beggeth prayers at their hands like Lazarus, 
Eph. 6.18.10.  that begged crumbs at the rich mans table. Pray for all saints& for me, As if he were no saint or as if that stil ran in his mind, how he had been a persequutor of the church of God. which kind of thoughts having their course,& recourse in prayer are a damp,& if not( as they cannot quiter) put out the light of our hope, yet they dim,& calm the heart of our confidence, that it be not more hardy then is expedient.  forgiving us those things, wherefour conscience is afraid. 
This clause may stand vncontrold. For is not forgiveness the remission of sin,& hath not our conscience good cause to be afraid, of sin, doing that which God severely forbiddeth, omitting that which he strictly commandeth, negligently performing the best duties, we should intend: Can it be other, but that our conscience may well fear, till it be released, when it calleth to mindether wherein, or against whom the offence is committed. 
Copiosae vanitatis cateruas August. confess. lib. 10. c. 35. Irruentibus nugatoriis cogitationibus &c. Ibid. Abductus turpi cogitatione etiam qua dictu erubescenda sunt gero. Heiron. dial. adverse. Luciseria. Quanta cum reuerentia, quamto timore quanta illuc humilitate accedere debet à palude sua procedens repens ranuncula vilis, quam tremebund us, supplex& solicitus Bern. de 4 modis orandi.  Wherein, namely in prayer for so it is many times, as diverse of the ancients witness. S. Austin with grief confesseth seing our hart( saith he) is a little hold, or seat or conceit of such things( he spake of toying thoughts a little before) & carrieth after it whole troops of plenteous vanity, hence is it that our prayers are often interrupted,& troubled& that in thy presenee O Lord, while with that voice of our heart we apply ourselves to thy ear, I know not how so great a service is cut off in that very entrance by trifling thoughts rushing in vpon vs. S. jerom. witnesseth the like, when I am at my prayers( I should thus& thus lament my sins& entreat my saviour) very often one while I am either walking in our gallerys or casting up my accounts, or carried away with filthy thoughts or doing those things, which a man should blushy to name. All which strike the conscience with fear& shane, so do they the more, when we consider before whom,& unto whom it is, our supplications are directed. In time of prayer we must entreat, saith Barnard the court of heaven, even that very court wherein the king of heaven sitteth on his throne, attended vpon with an unspeakable army of blessed spirits,& therfore with great reverence, with great fear with great humility should a vibe cotemptible little frog, crawling our of a marsh come before him, how fearful how suppliant how humble,& careful, wholly, hearty thoroughly intentive on the majesty of his glory in the presence of his Angels, 
Assistere potesrit homuncio Ibid.  in the counsel of the just can such a habberdehoy dare to stand or show his face.  Giuing us those things which our prayers dare not presume to ask. 
Neither dare they presume to ask. For why should they? and yet God giveth us, what we need, 
said& vitam aternam fortassis aliqui non in humilitate quaerunt. said tantum in fiducia meritorum Idem. Serm. 5. de Quadrag. Praesume non de operatione aut oratione tua said de gratia Christi. Aug. serm. 28. de verb dom. Constantinum imperatorem tantis terrenis implevit muneribus quanta optare nullus auderet. August. de civit. dei. lib. 5. c. 25. Quandoquidē vix petere debe mus. &c. josias Simler. in obitum. P. Martyris.  else we might perish both here, and hereafter. There are( saith Bernard) that think because they pray, that God is indebted to them. peradventure also eternal life some seek for not in humility, but in special trust, they haue of their own merits, Vpon like occasion it seemeth Saint Austin giveth like counsel: Presume not of thy own work or prayer, but of the favour of Christ. Accordingly our Church speaketh here, and in the Collect after the offertory, where it saith, for our unworthiness we dare not, &c. A phrase we dare adventure used by ancient and late writers. One of eath for example. S. Austin of old and josias Simler of late time. Saint Austin writeth that God furnished Constantine the Emperor after his conversion with so great earthly blessings, as no man else may dare to wish the like. A wish every man knoweth is far less then a prayer. If sometimes God bestow somethings, as no man dare to wish for the like, what reason is there, but we may aclowledge, God giveth somewhat which our prayers dare not presume to ask? josias Simler in his Oration vpon Peter martyr his death toward his conclusion waketh this prayer. grant unto us O most gracious good Father, if not another martyr and such a one we ought hardly sommuch, as to pray for, yet at the least, &c. Where it appeareth how the excellency of God his gifts of admiration the mind of an humble suitor, that in the fullness of admiration astonished with the Lord his singular mercy, and on the other side with his own loathsome vileness, he plainly confesseth his prayer dareth not ask what the Almighty notwithstanding giveth for his son Christ. In which sense any equal Reader shall do well to think our book useth it, if he do well bethink him, how he must not speak against the light of his own hart.  These are directly against the word and true faith, Heb. 10.19. By the blood of Iesus we may be bold to enter into the holy place. And verse 22. Let us draw near with a true hart in assurance of faith, &c. And Heb. 4.16. Let us go boldly to the throne of the grace. These places are directly against doubting, and slavish fear: Ergò not to be Subscribed unto. 
Be they, and ever may they be places directly against doubting, and slavish fear. Such doubting as is a slavish fear we admit not, because the assurance of our faith doth not: yet our knowledge in Scripture teacheth thus much, that Faith is beholding unto fear, both in hir entrance, and afterwards in the growth. In the entrance, when she takes possession of our harts. For the judgements of God and the terrors of the law in humbling us, are a schoolmaster unto Christ, and after too, when we many times are likely to play the wantons, and think our estate like mount Sion that cannot be moved, so as what is said of Faith and charity is a true saying of assurance and fear. 
Fides& charitasbené distinguntur in libris said malé in moribus.  They are better distinguished in our books, then in our persons. Much there is in us of the flesh, that is vuregenerate, though like a beggar still mending his cloak, we make up the breaches by daily repentance. At the entrance how it worketh may appear by a similitude taken from a Sempsters work, 
Act 9.38.  who whither Dorcas, or some other drawing her needle in& out bringeth the silk after. The needle cometh and goeth, the silk stayeth and maketh a garment of needlework, yea it maketh a sampler for many yeares, though the needle break, or be lost, or the party dead: So is it fear. The work begun, the point maketh an entrance, after which the mercies of God as soft as silk follow, and stay to make up a garment to put on, where no needle is now, but once was, so no show of fear to fore, but the effect of it may be seen in the evil not of punishment, 
Osculatur mise ricordia pedem vt pedem indi●it non attendat Ber. serm de S. Maria.  but of sin, which as certainly draweth on punishment, as Ahaz dial in a sunshine day casts his shadow. far wide he is( saith Bernard) that doth so kiss the foot of Gods mercy that he doth not heed the foot of his iustice, as if he were a father and not a Lord. If a Father where is his love, if a Lord, where is his fear? Malach. 1.6.  By the blood of Iesus we may be bold to enter into the holy place. 
Heb. 10.19. The Author sheweth all ceremonies haue an end in Christ, 
Popula aditus in visibile sanct●arium prohibe. batur. Marlor. Ibid. Non symbolicè tantum, said reipsa ingressusin coelum. Ibid.  and where in time of the law people might not enter into the sanctuary, but must, and did stand without: now we may enter into heaven itself whereof the sanctuary was a type. Such boldness we haue to Godward through Christ his blood.  
Let us go boldly to the throne, &c.  Heb. 4.16. 
That is, Let us not stick, 
Christi sacerdotio adimi virtue tem quamdiu hasitamus. Malo. Heb. 4.  and be doubtful in seeking after other mediators, as if he alone were not sufficient. Such wavering, and uncertainty propending to invocation of Angels, or Saints( as if there were not a God in Israel) our Church is no less vehement in prosecuting for erroneous doctrine, then any other Church praised be God. 
Nisi qui trepide ad solam eius misericordiam confugiunt. call. in luke. 18, 13: Dubitatio Infia delitatis Admirationis. Vox aptissima poenitentis vtcī● queen continent sensum peccati. Mercer. in Ioel. 2.14. Ambiguum penitur, vt dum dubitant homines, fortius agant paenitemtiam. Hierom. Ibid. {αβγδ}.  What do these places Heb. 10. and the fourth Chapter more discredit the use of this strain ( whereof our consciences are afraid) then Master Caluin, who speaking of the Publican his unfeigned humiliation writeth, that God will not be entreated of any, but those who in a trembling manner, fly to his mercy? Where this fourth to the Hebrewes hath, Let us go boldly, this author writeth tremblingly, yet will not we fond injury him so much, as these do wrong our Church with taunts,& reproaches saying, It is against the word, It is against true faith, &c. A doubting which proceeds of infidelity may be thought so, but not that doubting, which ariseth from admiration, like that in Ioel 2. who knoweth whether God will turn& leave a blessing? Which words carry a doubt in sound, but in effect imply a sound affirmation, and are most apt for repentance to speak with, because they include a sense of sin,& yet withall some hope to speed. Not amiss observed by S. jerome mens doubting otherwhiles maketh thē more earnestly penitent. And it may well so be. For if doubting be the mother of inquiry( as they say it is) because he that doubts not seeketh not, then also is fearfulness the mother, or milch-nurse of a kindly repentance. 
Potuerunt perue●ire, nisi putarent se pervenisse Seneca. Illud ingeniorum praecox genus non temere unquam pervenit ad frugem Quintil. Institut. lib. 1. c. 3. arbour em attendite, Petit imaprius vt sur sum exerescat, Figit radicem in humilt, vt verticem tendat in coelum. Aug. de verbo dom. in joh serm. 38. Multos impedit a firmitate praesumptio firmitatis. Id.  Well had it been with some long ere now, if they would haue skilled of this point, that as in learning some held themselves for great scholars, who fail of it, because they thought, they had obtained, what they haue not: so in duties to godward some want true confidence, because they are not rightly confident making ouerbold, where it is more wisdom to use mcdestie; more courage to feel their own faintness, more audacity to aclowledge their own fear, fearing as they ought to be afraid mark the tree whose branches are seen. A grain( for thence sometimes is the beginning) lieth in the earth, sinks low, but the branches shoot forth that birds may nestle in them. It first taketh downward, then seen above, at the first low, afterwards aloft. Many are hindered( saith Austin) of their strength, while they presume on their strength. Men that find such contrariety twixt Heb. 4. and this Collect our consciences are afraid, may by their wrangling principles cavil with ease at a thousand places else, yea, and set Scripture against itself. As where the Publican is said to stand a far off, loth to come to the Altar, not daring to lift up his eyes, that the Lord might lift up the light of his countenance vpon him, &c. May not a faire glass be set vpon it that he did amiss? For say they, where he stood a far off he should haue gone near. And was not Peter well chidden in saying, 
luke. 5.8.  go away from me a sinner? As if the nearer the better, the worse the father off. again, in that he would not lift up his eyes to heaven, he was much to blame. 
Gen. 4.5.  Such a look Cain had, for is it not said? He cast down his countenance. Much of this making skill they, whose delight is to wave, though it be but a spiders web, and men of their mettall are like enough to charge Mary Magdal●n for a micher well she escapeth, if not reproved for want of faith. Let us go( say they) Why then stood she still? 
luke. 7.38.  Boldly. Why did she trouble herself with Christ his feet, when she was to to go to the throne of grace? And what was he at whose feet she stood, but the author of grace? ( weeping) a womanish condition: more courage would haue done well, and she began to wash, as not daring to go on. The basest in man( his feet) why not his head? Too too much strangeness. ( With her tears) Why? Water of the next brook might haue served. The more blame she that would not make bolder. Was her eye dim, that she could not see eye-water was more precious, then to trickle at ones feet? ( She did wipe them) Happily with a towel, No such matter. The tresses of hir hair she wiped them with. A great deal more then needed( as they think that dispute thus) twixt friends and kinffolkes in the spirit. He no doubt our eldest brother would haue accepted of far less, then all she did, for is he not our brother and more, if more need, to all that do beleeue? Another it was came behind him. Both of them contrary to this exhortation. 
Math. 9.20.21.  go with boldness she said. But who heard it? For she durst not ask it with her lips( she said within herself, If I may) What Ifs and Ands be these, Why did she not go boldly?( Touch) why did she not embrace?( But touch) was not he reproved that smote but three times, 
2. King. 13.18.  when he might haue smote a many more?( His garment) why not his person? Belike a little would serve the turn. overmuch squeamishnesse spoileth all. Boldly she should haue gone, and prest forward and thrungd before him, not near him, or to him, much less behind him. A sign of a servile and crauenlike fear. All this yet their argument maketh good that oppose. Heb. 4. to discountenance this truth ( our consciences are afraid) Faith we aclowledge& reverence in hir certainty, and full assurance. She may, and is, and must be in the faithful, 
Lucta fidei. Vr● sin. Catech. Quemlibet timorem non esse fidei contrarium ind patet, quod si nihil metuimus, obrepit s●pina carnis securitas. Ita languescit fides. Math. 8.26. Stupidi magi● sunt quam constantes. Ita timor fidem sollicitat Ibid.  yet that no ground of dislike to ourselves, or cause at all, why we should not in a godly iealousy suspect our own ways. Nay by wrestling, and combats in this kind we learn what vigour, and life is in our faith. The Collect speaketh neither of slavish nor servile fear, neither of the spirit of bondage, onely this is all ( whereof our consciences are afraid.) Now all fear is not contrary to faith. For if we fear not, a careless security of flesh creepeth vpon us, so faith languisheth, the affection to prayer becometh dull, and in the end a due remembrance of God and his mercy is extinguished. over and beside, they which are not touched with a sense of evils to be afraid of them, are rather dullards, then constant. Thus fear stirreth up and quickeneth faith. Little to the commendation of the Disciples, that our saviour said, Why are ye afraid, O ye of little faith? A small 〈◇〉 but faith notwithstanding. And a small faith in God his ch●●●●● is no small portion, which when it is the least though overcast with terrors of sin, conceiveth hope, even in her deadest and deadliest time, knowing the spirit of adoption keepeth fire in the hart, and that in most apparent weakness hir power in Christ is perfected, gawing by her loss, raised by her fall, and after the combat fnished, ret●●●●eth hame a conqueror. In which opposition of faith and fear, that which feedeth one, nourisheth the other. The mercies of God are the support of our faith, so are they the roote of our fear, and forgiveness of sin, a just occasion ministering sufficient matter for true humiliation ( forgiving us those things, whereof our consciences are afraid) like those couples in the Lords prayer forgive us our fins& presently in the next petition led us not into tentation: The one immediately following the other, as if we said more then every one is ware of in saying ( forgiving us those things) &c. either because of sin( the remembrance whereof is gréenous, 
Ama dei bonitatem, time seueritatens, vtrumque to superbum esse non sinit: Amando enim times and amatum& amantem perdas August. de sanct. virg. c. 37. Si non amastime ne perdas, si amas time ne displace as. Ibid. Rom. 8. 1. Cor. 2. Philip 2.12. Non te à prafidenti elatione reuerberat, vae mundo à scandalis: Non contremiscis? &c. Ibid.  the burden intolerable) or else because of forgiveness itself, as if when they are forgiven, even then in that very instant we are afraid. For that when we haue most security, we haue most cause to fear, as if the sentence of S. Paul we●● for a watch-word. Be not high-minded but fear, or that of our Saniour, Thou art made whole, sin no more lest a worse thing happen unto thee, as it will soon hoe, where security breedeth pride: S. Austin entreating how fear is in use with Gods seruants, and how far forth out of use, adviseth in these words, Be not high, minded but fear. love the goodness of God, fear his severity. Both these will keep thee from being proud, For in loving thou ●ost fear. least thou grievously offend thy loving and beloved: If thou leave not, fear least thou perish, if thou love, fear least thou displease. He that said you haue not received the spirit of hondage to fear any more, said that himself was among the Corinthians with fear and trembling: He that said be not high minded but fear gave a general advertisement to all the members of Christ, work out your salvation with fear and trembling. anon after that blessed father addeth. Doth not that sentence beat thee of from presumptuous pride, woe unto the world because of offences? Dost thou not stand inawe! lest thou bereckoned among those many, whose love should wax could and iniquity abound! dost thou not strike thy breast when thou hearest this sentence. Let him that stands take heed lest he fall? As for the other clause( Giuing us those things, which our prayers dare not presume to ask) is and may be referred to spiritual& temporal blessings, which in the general we may assure ourselves shall be granted, and we must dare to ask, but in particular as in this, or that very manner, at this, or that very time, by such& such means, we haue no warrant to limit the holy one of Israel, nor commandement to crave or promise ourselves. Paul prayed that Satan might be removed, and he prayed often, 
2. Cor. 12.6.  and earnestly, yet was be not then removed. Some things we may pray for absolutely, and affirmatively, as that the kingdom of God do come, his will be done, the forgiveness of sin,& our own salvation, but the means sometimes we may fail in, while this way or that way, after this fashion, or that fashion, we pray they may come to pass. S. Paul could not be ignorant of so east a point, and therefore it was not the form he stood vpon, as the and he proposed. The very like is to be thought in temporal blessings: david prayed to God for his child, which he had by Vethsabe, thoroughly& fully persuaded of Gods mercies towards him, though touching the habe, 
2. Sam. 12, 1●.  his thoughts and speech were not sore solute, but arguing rather his expectation, then assurance. For this he said, Who can tell whether God will haue mercy on me that the child may live? Thus it appeareth that every particular neither may we, nor dare we presume to determine. leave we that to the wisdom, and grations good pleasure of the Lord. beggars must not be choosers, nor crauers, their own carvers. Thus they will haue it, and thus; or else it fitteth not him, that cometh in prayer unto God. He may assure himself in general, but in every particular he may not, he need not, he must not. It may be victory: it may be an overthrow, it may be peace, it may be persecution: He may haue a child, he may go childless. He may pray now, but the issue of his prayer is like Abraham a great way of. Such is the course of the faithful. They apprehended Christ Jesus, in whom all the promises are yea, and Amen. Sure of this once, that if they haue what they dare not indent for at Gods hand, they will be thankful,& if they haue it not, they will possess their souls in patience, onely because, they will not be thought wiser then the Lord, they commend all to his blessed disposition. When Zadok carried the ark into the city these words david uttered. 
●. Sam. 15.25:  If I shall find favour in the eyes of the Lord, he will bring me again, and show me both it and the Tabernacle thereof. But if he thus say, I haue no delight in thee, Behold here I am, let him do to me, as seemeth good in his eyes. Here is a doubtful,& perplexed speech, yet not destitute of assurance, which a holy faith ministereth. For he was certain of his salvation; 
Quoad aternam salutem certus crat, said hic de restitutione in regnum agitur At deus ei regnum, &c. P. martyr. Ibid. 2. Sam. 16.22  yea and certain of the temporal kingdom which God had promised him: But here was all the doubt: He knew not, whether the promise was absolute, or vpon condition. The like followeth in the next Chapter, where the same Prophet maketh this use of Shimes his rasting and reniling. It may be, that the Lord will look vpon my affliction, and do me good for his cursing this day. In that he saith ( peradventure, or it may be) not doubting of his salvation, 
Cur dicit fortè? Non qùod de aterna saluto dubitaret, said de restitutione. Id. in 2. Sa. 16.  but of being restored to his former estate, or else thinking of the heinousness of sin before committed, doubteth whether his afflictions should be assuaged so speedily. As who would say, Peremptorily I affirm it not: my sins haue deserved more then all this cometh to. This I take as a gentle remembrance to put me in mind of my duty, It may be: If not: I know what to trust to: Ile not attempt to teach the Lord: I neither do nor dare presume to ask, that it may be thus, and no otherwise. The Prophet Amos hath the like It may be, 
Amos. 5.15.  the Lord God of Israel will be merciful to the remnant of joseph. He meaneth in preventing their captivity: But whether deliverance, or no, the reckoning is made, they forgot not all comfort, well persuading themselves, that if the mercy of God fail them one way, some other way it shall meet with them, and they with it, knowing of a truth that God is good unto Israel in not giuing us many times what we would, 
Bonus dominus, ou● non tribuit fapè, quod volumus, vt quod malimus attribuat, August. Pauliepist. 34.  that he may give over, and above, that which we should rather. So as to wind up all on a small bottom, and comprehend much in sewe words ( our prayers dare not presume to ask) many things, which God giveth, because they dare not set the Lord a time, nor bind him to such, and such means, but resolving of the general,& making faith of our duty therein, refer our selnes wholly to the Lord, for all such changeable circumstances, knowing that fall they out so, or not so, or contrariwise, 
Rom. 8.28.  they fall out for the best to them that fear the Lord   

Cap. 3  
Almighty God those things, which for our unworthiness we dare not, and for our blindness we cannot ask, vouchsafe to give us &c. These words directly fight a 'gainst gods word& true faith Iam. 1.5.6.7. If any lack let him ask in faith& waver not &c. For such receive not. And Rom. 14.25. whatsoever is not of faith is sin.  
THese words are in the collect after the offertory Almighty God the fountain of all wisdom which knowest our necessities before wee ask,& our ignorance in asking, we beseech the to haue compassion vpon our insirmities,& those things, which for our unworthiness we dare not,& for our blindness we cannot ask, vouchsafe to give us for the worthiness of thy son. &c. This,& the last chap. for their neighbourhood may communicate each unto other mutual help. Much hath been said already, whereon we might be content to stay ourselves without father proceeding, but that we are drawn on to a larger discourse, by reason of their so great importunity, that hold these words matter of fresh complaint: There is no doubting, nor Stammering, nor uncertainty in saying these words ( for our unworthiness we dare not, nor for our blindness we cannot ask) They are the words of sobriety& humility, not of fear nor despair. 
Non desperations dictum est said sobria& p●a humilitate. August. de verb dom. ser● 23. Iam 1.5.6. Rom. 14.23.  For we are certainly persuaded as of an article of our faith, that we are both unworthy,& blind. Yet some urge scripture to the contrary. S. james, say they, bids us ask in faith without wavering. Whereunto we answer. So doth a penitent person ask that is fully assured he hath nought to commend him before the Lord. again they urge Rom. 14. whatsoever is not of faith is sin) So think we the man sinneth that continueth doubting of Gods mercy when he cou●●●●● God in prayer. A conscience not resolved in such a point of 〈◇〉 shameth the work in haud, be it never so specious. Happily these men( whose objection this is) think that the faithful, 
Quando nihil prorsus sumtes, et minus quam nihil, vt sentiamus nostram {αβγδ}& abiecta emni fiducia tam noitri quam totius mundt. Calu●●. in Iere. 17. Tot obsequiis defoenerati, quot desungs non possumus, etiansi omnes nostrae co gitationes, om niaque membra in legis officia verterentur. Marlo in luke. 17.10. Mat. 9.20. luke 15.21. Ad files affectum, qui omnia quae patris sunt sua esse non ambigit aspirare nequa quam praesumit said mercenar it statum tam pro seruitutis, mercede desiderat, Beda. lib. 4. supper Lucam c. 63. Non proponitur vt admiremur tantum said ●t●à vt imitemur Marlo in Mat. 8.  because of the full assurance of Gods mercies, therefore may not be cast down in sight of their sin. As if the voice of a man vilifying himself before the Lord, were not the voice of a man that builds vpon the Lord his comfortable promise. Then surely M. Caluin mistook what he prayed for, when vpon occasion of the words in the Prophet ieremy 17.( The heart of man is deceitful,& wicked above all things, who can know it) maketh this prayer. Grant almighty God since we are plain nothing, yea less then nothing, that feeling this nought worth estate,& casting aside all confidence both of ourselves,& of the whole world we may learn to fly in all humility unto thee &c. But M. Caluin mistook no more, then they that of our saviour learned to hold themselves vn profitable seruants, not, that they had done just nothing, but when they had done all, and all( if possible) that was commanded. For we are seruants in so many offices indebted, as we cannot come out, though all our thoughts& all our parts, or members were turned into the dueties of the law. wherefore if we hold ourselves unworthy,& such, as for our unworthiness dare not ask, what are we any whit the worse more then the woman with the bloody issue, who was sufficiently persuaded of Christs power, but having hir faith mixed with fear durst not crave with hir lips, what hir body stood in need of. And the prodigal child was thoroughly grounded,& established in his fathers kindly love, yet because of his lewd pranks, so far debased himself that he durst not ask the room of a son, but thought it well, if he might bee reckoned among his fathers hired seruants: concerning whom venerable Bede speaketh thus. To a sons affection, that reckoneth all his own, which his father hath, this unthrift doth noe way presume to aspire, but desireth onely the state of a seruant &c. Some such unworthiness was that of the Centurion who had done much good to Christ, his countrymen, built thē a synagogue &c. yet professeth he was altogether unworthy that our saviour should come under his rose, or vouchsase him somuch as talking with. Whose modest conceit of himself is not for us to admire, but to follow, which we then do, if we truly aclowledge, what we are of our own nature in the sight of God; and if any be vile to think we are more vile then the basest: 
Abiectissi mis hominibus in feriores. Ibid●  Nor is this humbling ourselves, not daring to present our persons in the Lords sight an argument, we want faith, more then this behaviour of the Centurion so highly commended for his faith both speedy,& well settled, vpon very small beginnings. In the confession, which Daniel maketh for Israel, and in that prayer while Israel thinks and speaks of their own unworthiness, 
Dan. 9.4.5.  that unto thē belongeth confusion of faces, that they haue sinned,& committed iniquity& done wickedly, yea rebelled& departed from Gods precepts and judgements, largely amplyfying the inditement against their own souls, they take hold of the mercies of God, 
Luk. 15.19.21 Cancamus de nobis dicere glori osa, minimum de se sentire tam magnum quidem est, quàm maximas res fecisse. Chrisost. homili 38 ad pop. Antiochenum. supper Iudeos factus est admirationis Ibid. Manum, quam calceamento dixit esse indignam, haue supper caput Christ●● attraxit. Ibid. Absit vt justi vi tam aternam expectent, sicu● pauper elemos. Tapper in expli cat. artio. lovan. tom. 2 artic. 9.  and haue comfort in this that compassion and forgiveness of sin is the Lords. In the type of the lost child spoken of before, reclaimed to God the point is much laboured. I am not worthy to be called thy son &c, Yet, he that said so, and said but a truth, was not ere the more withhelde from coming to his father. Let us beware( saieth chrysostom) how we speak glorious things of ourselves. It is noe mean point to think meanly of ourselves, noe small grace to disgrace ourselves in the presence of the Lord. The words of the Centurion( saieth he) were, I am not worthy and he was in more admiration, then all the Jews beside: So spake the Apostle I am not worthy, and he was the chief: The like did John, I am not worthy, and he was a friend to the spouse, yea that hand, which he thought too base to touch the shoolachet of Christ did cover his head with baptism. All these debasing themselves were advanced. And if because our faith excludeth carnal doubting any final distrust of Gods saving health, it must also spare confession of our unworthiness, then( belike) we shall do well to give way to those supposed arguments, that vpon like misprision conclude possibility of merit,& impossibility of error. For if no such unworthiness, why may we not merit?& if noe such blindness what fear is there of running into error For the first say we as that divines of louvain God fordid the just should waitfor life ever lasting, as a poor man doth for an alms. It is far more glorious, that they as conquerours& triumphers possess it as a reward due to their sweat, and travell. For the secon●●● 〈◇〉 as they likewise do, because the faithful are lead by the 〈◇〉 into all truth, 
Discamus de nostra omnino industria, magis autem de nostris diffidere miritis. Bern. in fest. Paul. serm 2. Obtusi sumus,& indulgenter nimium sentimus de nobis. Marlo. in 1. Cor. 4.4. 1. Cor. 8.2. Psalm. 19.12. Deus solus novit quod nescire potest etiam ipse qui fecit. Ambros. in Psalm. 118. Plerunque inter vitta, virtutesque caliga mus. Greg. mor. lib. 9. c. 17.& 19. Genes. 18.15. 1. joh. 3.20. job. 37 19. Rerum magna ignorantia, qua mentes nostra loborant &c. Mercer. Ibid. Caci sumus in r●gando deo &c. Marlo in Rom. 8.26. quàm vt rectè eligant, quid conveniat, vel expediat &c, ibid.  that they are therefore exempt from all blinde●● to be seduced. But if we so say, wee deceive ourselves, and 〈◇〉 marvell then, if easily seduced. In remedy where of let us 〈◇〉 to distrust our own selves, and altogether our own industry but most of all our own worth and worthiness, as Bernard speaketh. The collect yielding as much, to what end serveth s●me mens reproof? Is it to make us think better of ourselves, 〈◇〉 there is cause, who can nether do nor think oughtas of ourselves who are dull and over partial toward ourselves, who if we know any thing know not as we ought to know, whither of our sin, or wants, or conscience, or what God hath done in our souls? Of our sin, how manifold and grievous for number and weight, insomuch as david prayed Lord cleanse me sco●● my secret sins: Secret yet known to God, when the party that commits them knew not somuch. For how often haue our eyes twinckled and we taken 'vice for virtue, as jacob took Lea, for Rahel? How often haue we hoodwinked our consciences that entreat us like the angel, when he  told Sara she laughed, though she made show to the contrary? How often, when our conscience cleared us to our thinking, God( that is greater then our conscience) hath, or might haue condemned us? How often haue we not prayed,& should;& in praying haue been to seek what to pray for, as Elihu well confessed, for we cannot( saith he) dispose our matter because of darkness, and that great ignorance wherein we are? The regard of which truth lead S. Paul to say as much, where he writeth we know not to pray as we ought. For blind we are in calling vpon God, and though we feel our wants, or evils, yet our mindes are more entangled,& confounded then that readily they can well choose what is good and convenient? How often haue we called for a ston, when we though we did call for bread? How often haue we prayed amiss, either in respect of ourselves bleaklie, coldly, perfunctorily, as if a north wind blew out of our mouths; or in respect of the end, to abuse Gods gifts in pride, lust and sensuality, turning the graces of God into wantonness like the serpents receipt, that changeth all into poison. lastly how often hath our ignorance been more, then all this? And for all this 〈…〉 with the Iewes to make a doubt. Are we also blind that speaking unto God in prayer take it e●●e●●ve to con●e●●e ou● v●w orthines and our blindness? 
Inter alia, qua petimus cum be ●è petimus, i●ud etiam esse debes vt petamus nobis no●dari, quod ignorants non benè petimus August. tract. 73 in Io●a●.  Among many things we beg of God when we ask well, this must be a clause necessaritie remembered to ask, that those things may not be given, which 〈◇〉 in our ignorance did not well to pray for. Now the con●●●●●●●●●●●●●eable to the co●●ect, shal be that of the Apostle, where set●●ng forth the infinite power,& mercies of God, he emptieth himselue of words& somuch the rather to disable man, with whom he ●●●●eth comparison: unto him that is able to do exceeding abundantly above all that we ask, or think according to the power that worketh in us, bee praise in the church through all generations, for ever Amen. 
Eph. 3.20.11.  Thus far be the exceptions 〈◇〉 one mans hand exhibited in one schedule or seroule, yea& all to in a second, which were intended with their answer in the first part, but that we were disappointed by the Printer.  Yea but in the second schedule were there no other? 
we answer as he doth in the Peet, when Thraso mustered his forces, what other do you mean? Onely a scof, 
Qui dem●●● 〈◇〉 lq ●solus Sa●●i● servat domi.  or gird is 〈◇〉 the last& least worth. Bare repearing whereof is answer sufficient.   

Chap. 4  
Last of all, we desire to be resolved, whither all the rubrics are not so to be understood,& expounded as they may agree,& not be contrary to the word of God& of religion established by the law, and the analogy of faith now professed in the realm.  
THe answer is short& easy. It was never the 〈◇〉 of any our famous princes either past, 
Ost●●dunt terris hune tāt●̄ ●ata, ●ec v●er● esse s●●unt. AE●eid, lib. 6.  or preset to ensnare the conscience of their trusty and well-beloved subiects. That religious Prince Edward who in the blooming of his age was translated into beanē, for in the privy of the gospel restored he did show, and but show himself, establishing the book of common prayer, gave way to noe such ●●●mise of error, and false doctrine, as in this our unthankful generation is sinistrely conceived. Nor did that gracious lady c●●late good queen Elizabeth. Far was it from hir innocent virtuous soul or any manner of authority designed by her sacred appointment, to admit any the least syllable of doctrine contrary to Gods word, and true religion. The like( as we must aclowledge to the glory of God) doth manifest itself in that royal care of 〈◇〉 dread sovereign, wherein we may safely repose ourselves knowing for our part, his maiesly, as he holdeth himself obliged both in conscience and wisdom, 
Proclamation at Westminster the 22. Fe. 1603.  so hath, and will use all good means to keep his subiects from being infected with superstitious opinions in matter of religion, This special divine care, his learned, orations, general proclamations, final determination at the last conference haue all solemnly witnessed to the world, in redeeming the state of our church from all such scandals, as were injuriously brought vpon hir, and vpon that truth, which we domaintaine: So as it, 
Etsi non aliqua nocuisses, mortuus esses. Virg. Eclog.  is but a waspish doubt even of purpose set in the last place, to leave a sting behind in steede of a farewell. Not but that a third, and fourth paper object more, as followeth to be considered.   

Chap 5.  
Lord we beseech thee keep thy church, that it may be free from al aduersitys: This is against the manifest word,& decree of God,& true faith Act 14.22. we must through many afflictions enter into the kingdom of God. And 2. Timoth 3.12. all that will live godly in christ Iesus shall suffer persecutions. And joh 16.33. In the world ye shal haue tribulation. God hath promised we shall not be swallowed up with adversity: but noe promise that we shal be free from al. Ergo to pray for that whereof we haue no promise, is against faith,& so sin Ergo not to be subscribed unto.  
THis collect we find the church useth on the 22. sunday after Trini. Lord we beseech thee keep thy household the church in contimal godliness, that through thy protection it may be free from all adversities, and devoutly given toserue thee in good works to the glory of thy name, &c. In which prayer the church supposeth not all immunity and freedom, that noe adversity shall come near hir, but knowing that it will, she beggeth of God to be delivered from it. 
Pro. 11.8. {αβγδ} c 12.13.  The righteous( saieth Salomon) is delivered out of trouble, but so, that he may go free. For otherwise the church cannot bee ignorant, nor is, that afflictions wait vpon hir, and compass hir on every side. Who knoweth not, that in our litany such a particular suit is remembered unto God that in all time of our tribulation he will deliver us, that in all ou●●●●ubles, and adversities whensoever they oppress us, 
15. Sund. after Trinir. 16. Sund after Trinit. 3. Sund after Epiph. Septuages.& the second sun. in Lent. 8. and 15 after Tinit.  those evils which the craft and subtlety of the devil, or man worketh against us be brought to nought &c. She confesseth hir frailty, that with out the Lord she cannot but ●all that she cannot continue without his succour, and therefore calleth vpon God that he will mercifully look vpon hir infirmities,& in all dangers, and necessities stretch forth his right hand to help, and defend, putting away all hurtful things, and giuing things profitable to hir salvation, that so being governed and preserved evermore both in body& soul by the steadfastness of faith, she may be defended from all adversities. In all which places the honest godly virtuous meaning of our church well appeareth praying to be free from all adversities, not but that she must feel thē, but that she may not fall by thē, not, but that like surges they may come over hir, but in assurance of hir God, she may overcome them. therefore is it she beseecheth God, the course of this world may be so peaceably ordered by his governance that she may joyfully serve him in al godly quietness, craving by this freedom such readiness both in body, and soul, as a free heart that would accomplish those things, which the Lord would haue done All which petitions concurring in this clause minister diverse good notes. First, the weight of grief, that in anguish of soul casteth a cloud twirtioy& our understanding, 
2. King 4.27.  at which time it may be said as Elisha of the woman. Let hir alone, hir spirit is vexed within hir. A troubled pr●tier may easily be pardoned, if not so advisedly otherwhiles indicted, as others peradventure may think, that are 〈◇〉 like distress. 
In tribulationi bus, qua possunt& prodesse& nocere. &c: August: epist: 121 ad Probam vid. c. 14. Vniuersali volume tate vt nobis haec auferan tur oramus. &c. Ibid. Pia patientia malorum bona speremus ampli ora &c. Ibid  Secondly, it would be thought vpon what naturally our desire presseth after, not what should be, but what it would haue. In tribulations, wee may both hurt and profit, we know not what to pray, as we ought, and yet because things are tough, and hard, because they are troublesone. because they are against the sense of our infirmity, by a general, or universal will we pray that these things may be taken from vs. But this point of devotion we are indebted to god for, that if he take not such things away from us, wee should not therefore think we are neglected, but rather by our godly enduring these evils hope for larger good things. For so virtue is persited in infirmity. Thirdly Gods decree may cross the effect, but it is not against the nat●●al affection, nay the Lord would be offended, if that affection were not: make it a childes case whose kind father is sore sick even to the death,& his life draweth to the grave. The Lord purposeth by this visitation to call him hence, therefore it is that his child mourneth. Here haue you the will of the child one way( he would haue his father live)& the will of God another way intendeth death. Is the child faulty herein, or rather is he not faulty, if all childlike affection die with his fathers death? Doth he not offend, if nature& duty utterly forgotten he should wish otherwise? So that the matter of our obedience is not seen always in our willing, what God decreeth, or not willing, what he forbid●eth, but sometimes in delivering contrary to that, which thee Lord purposeth shal come to pass. S. Paul the Apostle well knew the sickness cometh of the Lord,& that when: Epaphroditus fell sick it was the Lord his doing. 
●hilip, 2, 25,  Yet that was no reason, but Paul both might,& did sorrow for him. Fourthly, we are commanded to ask what we stand in need of,& we need deliverance from all adversities. 
Propriaemfirmitatis nobis con seti dei prasi●●o defends nos cupi 〈◇〉 vt inexpag stemus aduersus quas●ibet Satana machinas call in Math, 6.13.  Fistly, such prayers are testimonies of our professed weakness, proving unto cur selves& others, what conceit we haue of the dangers of this life: Not the least adversity but we haue cause to stand in fear of,& therfore pray we, that wee may stand inexpugnable against all the engines of satan. joy at these times that wee entreat God in this manner, there is a liuclie evidence of our faith in his power and of a full resolution in making our refuge to him, as constantly beleueing he can, and will help us, else would wee not seek thus unto him, as then we do. seventhly, it may be conceived, that the extent of our petition is bound with a necessary supposal of the Lords will, though not alway so expressly mentioned. 
Quod necessariò intelligitur non dost. Act. 18 21. 1. Cor. 4.10.  For that which is necessary understood is never thought wanting. Act. 18. I will return again unto you, and 1. Corinth. 4. I will come unto you of God will. In the one place implied, in the other expressed. So here to be interpnted, A freedom from all adversities but no father, nor otherwise then as the Lord will, though this clause be not word for word set down in the Collect. Lastly, the eye of our thought looketh two ways, one to Gods providence, the other to ourselves, and our extremity either present, or possible. An example hereof our saviour gave us, 
Huius●●odi ex●mplum pra●uit nobis ille mediator qui cum d●x●sset Pater si fieri potest transeat ā me calix, huma nam i●se volumtatem ex hoins susceptione transformans continuò subiicit. August ad Probam epis●. 121. cap. 14.  when he had said these words, Father if it be possible let this 〈◇〉 passe● from me, transforming the will of man vpon himsel●● by taking our nature he presently addeth this withall, Yet not as I will but as thou wilt O Father. So the Prophets weep for jerusalem to think, how she should be in the dust, yet again to Godward as they raise up their eye, they stand contented. injury therefore is it to the Saints in that whereof they haue our saviour Christ for an example; injury to th●se affections, which God hath fashioned in us for his service; injury to all the reasons before alleged if prayer ( to be free from all adversities) must be arraigned as a slanderer of she truth of God; yet so it pleaseth some to give forth.  This is against the manifest word and decree of God. Act. 14.22. 
A man may will a diverse thing from that, which God willeth, and yet without sin. 
Act. 16 7.  Paul dec●tred to preach the word in Asia, and Bethinta but he was hundred by the spirit, yet no contrariety twixt Paul and the spirit of God, but( for all that show of discord) great consent. For that which Paul willeth well, the spirit of God willeth not, but yet by a better will, 
Gloria e●lesti superinaus absquemortis interu●ntu. Pisc. in 1. Cor. 5.  though the reason hereof be secret; and she reason of Pauls will be manifest. The same Apostle ●e●●cesh for himself and other the Saints that they might be clothed vpon with heavenly glory without death coming between. For we( saith he) that are in this tabernacle sigh and are burdened because we would not be unclothed but clothed vpon, 
2. Cor, 5.4.  that mortality might be swallowed of life, which yet we know God had otherwise ●●termined. And Saint Peter was t●●●● aforehand that he must die some violent death, for so our saviour prophesied, yet that Apostle in some sort did will otherwise then God his manifest will was. 
joh. 21.18. {αβγδ} Psal. 55.6.  For John 21.18. another shall gird thee and led thee whither thou wouldest not. The Prophet david in psalm 55. wisheth that he had the wings of a dove, then would be●●is, &c. No m●rafesd word or decree of God known to avouch this wish and earnest prayer. 
Electio tautum fertur in possibilia, voluntas interdum proponit ea quae non possunt sieri: Arist. Eth, lib. 3  But the note which the Philosopher in his wisdom of genule learning giveth is not amiss; Election is carried o●●ly unto things possible, but the will sometimes proposeth those things which cannot be, and yet no fault at all in so doing. As for example, the Minister in charity repuring the whole congregation to be Elect in an holy manner seeks and willeth the salvation of every one which nevertheless the Lord at his eternal counsel willeth not, twixt which two 〈◇〉, a difference without co●●●er●●ti●. For one good thing as it is good may differ from another, but cannot be contrary unto it. We are not always to: will( faith Saint Austin) that done which God will haue done, or hath decreed in the will of his secret pleasure. For God may wish one thing; 
〈◇〉 ●amen bonae voluntat● vei ●●etas illius pot●us consonat, quam huius idem volentis impitas August. enchir. ad Lauren, cap. 101.  and w●●●●●other, and sometimes as it falleth out that he wisheth better, though cross to Gods Decree then he that wisheth happily what God intendeth. The wicked Iewes would haue Christ put to death, joseph of Arimathea would not consent to his death. Luke 23. which God had decreed, yet he did well, they did ill: That we must through many afflictions enter into the kingdom of heaven that all who will live godly in Christ Iesus shall suffer tribulation, that in the world we shall haue it, as they are the manifest words of God, so is it manifest they are much wronged in being urged against this clause ( freedom from all adversity,) For as it was true that the treason of Iudas must be, 
Math. 26 25.  so is it true that heresies and offences must be. 
1. Cor. 11.19.  As much necessity of one as of the other, and the same words are delivered of them all. 
Math. 18.7.  They must be, shall be, must needs be, &c. Now, though offences must be, wherein the decree of God appeareth, yet who is he, that with the Apostle prayeth not for himself, and for others; that they neither give, nor take offence but that in their course of a Christian life, 
1. Cor. 8.13.  they may carry themselves with an even soot in all things possibly endeavouring to please all men, 
1. Cor. 10.32.  and yet such a necessity of offences our saviour mentioneth as that it cannot be otherwise, 
Philip. 1.10.  nor can they be avoyded. 
luke. 17.1.  Iudas must betray his Master, 
A {αβγδ}.  and that his Lord& Master well knew, 〈◇〉 prejudice to the prayer made that the Cup might pass which our saviour would never haue, so bone if he might not haue so prayed: ( Heresies must be) that no hindrance wherefore we should not teach, instruct, pray, and use all good meants to roote them up. For as a gardener well knoweth that witness will grow and the husbandman findeth that the envious man so with fares,& therefore so much the but well pleaseth the Lord, so beseemeth it the mother with her children to pray, e●hort, inform,& 〈◇〉 all diligence for succouring herself and hers in the times, of all adversity,& to strine, with God in all humbleness, and true repentance, that they may be prevented( if the Lord will,) or lessened, or withall patience meekly induced. Saint Austin saith well, 
Quii velit mo● lestiis& difficultafes pati: Tolerare i●bet ●llas, no amare. Nem● quod tolerat amat. Quamnis e●im gandeat tolerare ma●ult tamen non esse quod toleret. August. lib. 10. confes●e 18.  What is he that can find in his hart to suffer troubler and difficulties? God commandeth us to tolerate them not to love them. No man loveth, that which he must to learate: For although he rejoice to tolerate them, yet had be rather̄ there were none for him to tolerate.  For the Church to be free from all adversity is against the manifest word of God. 
It is not against the manifest word of God that the, Church sometimes haue rest ●br●athing after a ●●●e travell; many examples thereof are, before,& since the daies of Salomon, Iusias, In whose reign Israel had great peace,& plenty,& such prosperity the Lord premised by the mouth of his prophet, as old men& old women should dwell in the streets of jerusalem, 
Zachar. 8.4. & every man with his staffs in his hand for very age,& the streets of the city shalbe full of boys and girls, 
Qui victurisunt securè,& sine aliqua molestia( externa dico) Nā seimus hoc non posse accide re, vt mults senes aliquo in loco cernantur quasi ferè exanimes aet at. it a vt baculo se se sustineant, nisi undique pax, et quies sit ab hostibus. call. Ibid. Vniuersum Rō. orbem tenuit in gerendis bellis victorio sissimus per omnia prosperatus est. filios imper. ites reliquit. Aug. de civit, des lib. 5. c. 25. Proclamation for authorizing an uniformity of the book of Common prayer. given at West minster the 5. of March. 1. an Reg. jacobi Psalm. 1.3. Genes. 39.2. 2. Chro. 32.30 2. Chro. 20.20. Nunquam benè esse hominibus, nisiquatenus benig●um se da minus illisexlisbet Caluinan Genes. 39.2.  who shall live securely and without trouble at all( I mean outward) For we know, it cannot come to pass that many old men be seen in any place spent for very age: that they must be sane to beam themselves up: with a staff, unless there be peace and rest on all sides from the enemy. Which grations favour hath stretched out to the deuce of the gospel both in the reign of Constantine, Theodosius, Honorius, and other good Emperors. Of Constantine, whose government was so happy that he had the whole Romains world in subiection under him, most victorious in his wars, every where throughout prosperous in subduing of tyrants, of a very great age ere he died, and blessed with sons whom he left Emperors after him. But what speak we of times past. haue we not examples in our own age? The kingdom wherein we live under that form of Religion, which by law was established in the daies of our late Queen of famous memory, blessed with a peace and prosperity both extraordinary, and of many yeares continuance( a strong evidence that God was therewith well pleased.) Which mercy in this kind long may we pray for, and he grant to the ioy of our King, queen, and their royal proge●●e, and the comfort of us all his loyal Subiects. They who wish it not( as holding it unlawful) show themselves unthankful to God, unnatural to their country, yea and contrary to the manifest Scripture: which promiseth what ever a righteous man taketh in hand shall prosper: verified in joseph, who was a man that prospered; in Ezechia that prospered in all his works, and in the resolution that Ienosaphat made the people, believe the Prophets and ye shall prosper. If any reply these three sentences last quoted mean by prosperity, the favour& mercies of God, as that then onely it is well with a man, when God sheweth himself gracious. We confess their exposition is a truth, and out Church in her prayer desireth so to be understood. For that which the wicked name adversity she calleth not so, nor what they hold for prosperity doth she always account so, having well learned by comparing the Scriptures that there is no prosperity to the mercies of God, and when that wanteth, the mercies of God are wanting. He that hideth his sins shall not prosper, but he that confesseth& forsaketh them, 
Pro: 28: 131  shall haue mercy, as if repentance had a reward, and that reward were prosperity, and the mercies of God were that prosperity: yet so far forth as the righteous& profane necessary communicate in the meaning of the same language, freedom from infirmity, sickness, persecution, troubles, bondage, exile, veration,& a thousand the like is to be desired in our prayers, or else it would go ill with us, that any adversity should befall us, and we not haue recourse unto prayer against it.  It is contrary to Gods decree. 
It is not contrary to Gods Decree, that some particular Church at some one time, or other for some space may be free from all adversity, in comparison of that which itself either hath felt, or may feel, or in respect of what some other Churches do endure. And in as much, as there is reason to pray for freedom against one affliction, as another, and so in effect by consequent against all( for a ship may sink by a leak, as by a wrack) not lying in our power to distinguish, which we can be safe in, and in which we cannot, our Church wisely provideth by prayer, universally against all adversities, not binding the Lord ere the more, then standeth with the good pleasure of his blessed will, but making known what our duty is to do, and what our necessity enforceth us to do. For as God hath decreed to chastise his people,& his people must as well look for it, so hath he decreed, that even therefore they should call vpon him, and prepare to meet him in the humbleness of their soul. That God, which purposed to sand a famine in Chanaan, put into the hart of joseph wisely to provide for a dear year, and made jacob to sand down into Egypt for corn. 
1. Sam. 23.12.13.  The same God that raised the men of Keilah against david, directed the thoughts of the Prophet unto prayer, and made him resolute to fly from Keilah. It was of the Lord in iudgement, that Saul cast his javelin at david, where he was, but in mercy the Lord so disposed it, that david should, and did escape it. And if because the Lord hath decreed his Church shall haue adversity, therefore it may not use prayer against it, neither then may we pray that all men be saved, 
Nesciēres, quis per tineat ad praedestinato rum numerum, quis non per tineat, sic affi●t delemus charitatis affectu, vt omnes velimus saluos f●ers. August. de Correp.& gra. cap. 1●. 1. Tim. 2.2. Psal. 119.39.  because God hath decreed otherwise. But a better divine resolves us better: Not knowing saith Austin, who belong, and who do not belong to the number of the predestinate, it is our duty to be so affencted toward all with a charitable affection, that we should wish all might be saved. And if because the Lord hath decreed his Church shall haue adversity, therefore it may not use prayer against it, neither then may we pray to led a godly and peaceable life, which yet the Apostle doth, neither may we frame our prayers against reproach and shane, which yet the Prophet doth, Lord( saith he) surne from me shane and contempt. For who knoweth not that in Scripture persecution, reproach, &c. are the ordinary portion commonly allotted those, that profess the gospel in truth and sincerity? And if because the Lord hath decreed his Church shall haue adversity, therefore it may not use prayer against it, then may it not use any means at all by way of prevention. Which error spposed for a truth openeth a wide gap for presumption, despair, and all neglect of all godly means: 
Orig lib. 2 contra Celsum.  What reason had the Sophister in Origen to dissuade a sick person from sending for a physician but this: If God haue decreed thy health it shall be whether thou use the physician, or use him not; And if God haue decreed thy death, thou mayst spend thy money, he loose his pains, and thou never a whit the better. And as good never a whit as never the better. The Sophister being to mary, was confuted by an argument of the like making, and this he had returned vpon him. To what end is it thou take a wife, if God haue purposed you children you must needs haue them, and if he haue purposed you none, do all you can, you shall haue none. One pin driven out with another, both of them a sufficient proof that our actions and counsels must not depend vpon uncertainties this way or that way, but by a stayed sure live are to be ruled and ordered. And though it be one way true a man sometimes marrieth and hath no children, yet on the otherside being utterly impossible in the course of nature for a man to haue children without company of some woman, we are to do in this case, what godly reason counseleth, not what the Sophister concluded. So likewise what ever adversity the Church feareth, and God hath decreed to exercise her patience withall, she must hind the sacrifice of her prayers with cords to the horns of the Altar; and in forecast of all imminent dangers call upon God that mercy may step in twixt her transgression, and his iudgement.  Impossible it is to be free from all adversities, and therefore it is not a petition, but a vain babbling. 
What is sunply absolutely and fully impossible, which we know shall never be granted at all to one or other in any measure, that we are not to crave. 
Math. 26.39 Non obstat, qùod rem impossibilemsi●i concedi poscit, quia non semper fidelium preces continuo tenore ad finem usque fl●●●nt, non semperaequabile temperamentum seruant, non semper distinctoordine sunt compositae, quin potius implicstae& perplexae vel consligunt secum, vel in medio cursu sub sistunt. call. apud marlor in Math. 26. v. 39. Siomisso diuins consilis intuitu desyderium sutam quo astuabat inpatiis smuno deposuerit. Ibib.  But freedom from all adversity in some measure for some particular Church is possible, begun here, and hereafter more fully granted, so that our prayers may well entreat for it. And as eternal life we crave here, yea and in some small measure do enjoy even now, while flesh is vpon us, so freedom from all adversities we shall haue in the life to come but the beginnings thereof, and a certain sweet taste we haue now and pray we may haue more and more abundant, the consummation whereof also we desire now, though presently now we obtain it not. easy it is to know the difference of these several petitions. To obtain a thing, and to desire a thing. We ask not the consummation here, but here we ask the consummation. The beginning, middle, and increase we may hope for, pray for, and here obtain, but fully after this life an end of all adversity. upon those words of our saviour his prayer. Father if it be possible let this cup pass from me, &c. Matth. 26. Our learned godly writers note thus. No hindrance it is, that our saviour craveth an impossible thing to be granted. For the prayers of the faithful do not alway flow one with a continual tenor to the end, they do not alway keep an even temper, they are not alway composed in a distinct order, but rather implicat and perplexed either at variance with themselves, or stop in the midst of the way, &c. And anon after followeth this observation. It is no absurdity if Christ by a common received manner among the faithful( the view of Gods counsel being omitted) laid down in his Fathers bosom that desire of his, 
In fundendis precibus non semper ad speculanda conscendunt &c. vel tanquam in otio expendunt quid factu sit possibile. &c. Ibid. said votorum fercore interdum celeres feruntur Ibid.  wherewith he did boil. For the faithful in powring forth their prayers, do not alway clamber up to prie into Gods secrets, nor are alway at leisure to weigh what is possible, but are sometimes speedily carried with the fervency of their prayers to the thing which they beg.  No promise that we shall be free from all: Ergo to pray for that, whereof we haue no promise is against faith, and so not to be Subscribed unto. 
Both these propositions must be warily understood. For if their meaning be, that we are not to pray for any thing, but what is expressly promised in Gods word, as concerning every particular that wee stand in need of, we shall deny ourselves in many things the comfortable use of prayer. Whereas it may fall out that the Lord is so far from promising, as he utterly denieth us what wee ask, yea, he maketh known unto us by his son he will not grant our petition, but putteth it of and by name puts us of. 
Math. 15.22, 24, 25.  Thus it pleased our saviour to entreat the Woman of Chanaan, whose daughter was miserable vexed with a devill. He answered hir not a word, and after much ado, when he spake, he spake nothing to her comfort, for he said. He was not sent, but to the lost sheep of the bouse of Israell. And then afterwards notwithstanding her importunity, he told her it was not for a dog to haue the childrens bread. In all which answers, as that also of the Disciples motion to haue her thrust away, because she cried after them no express promiss did the Lord make unto her for that which she craved at his hands: No doubt inwardly the spirit of God wrought in her heart: and the more she endured an open repulse the more she was extraordinarily encouraged to wait in expectation and give attendance vpon the Lord for what she craved. Besides do we instance in that example of our saviour before alleged. What express promise had Christ to be delivered from the Cup, who well knew that therefore he came into the world, 
Quamuis sit vera rectitudo for mere nostros omnes affectus adds arbitrium, esse tamen quam dam obliquae dissensionis speciem qua culpa caret,& in pec catum non imputatur call. apud Marlo. in Math. 26.39. Si quis tranquil lum& florentem ecclesiae statum expetat &c. Ibid. Si cupiat aerum nisliberatosesse deifilios, sublatar è medio omnes superstittones, repressam. &c Ibid. Hac quum pierce recta sint ritè possunt à fidelibus expets &c. Ibid. Proprium est fidelis omnis noll. pati aliquid doloris. Orig homil. 35. in Math.  and that the prophesies, sacrifices, lordships, and sacraments of the law did foretell what death he should die. From both which particular allegations we gather this comfortable instruction. Although it be a true rightness, or rectitude to frame all our affections to the will of God, yet there is a certain show of a slope or obliqne dissension and disagreement, which is without blame and is not imputed unto sin: as for example, if a man wish for a quiet and flourishing estate of the church, if he desire the sons of God be freed from sorrows, and that all superstitions be utterly taken away and that the lustful licentiousness of the wicked be repressed least it do hurt. These things for as much as they are right in themselves they may rightly be prayed for by the faithful, although it please God otherwise to haue his son reign among his enemies, his children exercised under the cross &c. For as Origin hath vpon like occasion. It is the property of every faithful man not to be willing to suffer any grief &c. Wherefore be it, there is noe express promise, nay were we the persons, whom God by name had denied. Yet so long as we crave in assurance of grace( with the church of God, well persuaded she is in favour,) so long as all we beg is with reference to his blessed will, and in faith that he heareth, certainly believing in general he will give, though not this nor that for quality or quotient, yet so much as is expedient that we may the better go forward in the dueties of our calling: there is noe likelihood to the contrary but we may pray and praying shall effectually obtain to the relief of our necessity and the setting forth of his glory. But scripture is full of promises made to the faithful for freedom from all adversities except we think they were onely currant with the Iewes and noe way concern the Israel of God. Exod. 23. ye shall serve the Lord your God, He shall bless thy bread, and thy water, and will take all sickness away from thee. 
Exod. 23. 25.  And Deut. 7. The Lord will take away all infirmities, and will put none of the evil diseases &c. Cap 28. 
Deut. 7.15. c. 28.2.3.4.1.6. &c.  The Lord is rich in mercy and vouchsafeth large promises of all manner of blessings to his people that barken to the law and obey the same, whither at home, or abroad in the field, in the house in his children, cattle going forth, coming home &c. As may be scene by the specialities there expressed crossing the particular crosses and curses threatened to be cast vpon the stisnecked and disobedient. 
In notis Teslamento preter eternan posses sione is quae promittitur sanctis Luius poss●ssioni● queen transitura est, multipisnatio nan substrahitur,& tanto sit vberi●r quan to contemptius positdetur, Aug. contra Aluna. c. 28. Psalm. 91.20. Ab o nni pericu jo quod tibicre abitur. Iunius. Ibid. desendet te ab omni peri culo. Ibid. Post aliquod malorum specificationem sum matim& in genere dicit, Non occurret tibe malundicti one male omnis generis afflicts owes miserias& aerumnas complectent. Marlo Ibid. Mollerus totidem penè verbis. Psalm. 122.6. Pacis nomenge neraliter pro lae to& faelict statu posuit Marlo in Psalm. 121.2 Pri●atam, publicam, intus& foris, Innius. Ibid. Psalm. 128.5.  again cap, 30. The Lord thy God will make thee plenteous in every work of thy hand, in the fruit of thy body, of thy cattle, and of thy land for thy wealth. Upon which words in that 28. chap, the former of these two quotations Saint Austin writeth in this sort. In the new testament beside the eternal possession, which is promised to the Saints the multiplication of a transitory possession is not substracted, but somuch the more plentiful it becometh, as the more contemptedly it is possessed. But to proceed in other scriptures. What is it else but a gracious promise to be defended from al adversities, where in the first psalm it is avouched in general terms. whatsoever thou takest in hand, shall prosper. The like is Psal. 91. there shal no evil come unto thee v 10,& a little before v. 3 The Lord will deliver thee from the snare &c. that is saieth M. Iunius the Lord will deliver thee from all danger, and v. 4. Where the prophet saieth, he will cover thee under his wings &c. that is he will defend thee from all evil. All danger and al evil is no more then answerable unto this collect All adversities. Of which iudgement is Marlorat and Mollerus. After a specialty of some evils he saieth humanity and in general. Noe evil shall come unto that under the word( evil) comprehending afflictions, miseries, and sorrows of all sorts. Beside these authorities and commentaries psalm. 121. Witnesseth as much. The Lord out of Sion shall preserve thee from all evil, and he shall preserve thy going out and thy coming in, that is all the actions and occasions of our life, for so going out and coming in is taken 1. Reg. 37. Num. 27.17. As master Iunius proveth in that place. Far der Psal. 122.6. the prophet sheweth it is the duty of the faithful to pray for the peace of jerusalem, that peace may be within hir wales& prosperity within hir palaces. Which name of peace is put generally for the pleasant and happy estate, and all things prosperous as Marlorat hath, or as master Iunius divideth it for al peace whither private or public, whither within or without. again Psal. 128. The Lord out of sion shal bless the& thou shall see the wealth& prosperous estate of jerusalem al the days of thy life, to like effect is the promise by Esay that prophet when thou passest through the waters I will be with thee, and through the floods that they to not over flow thee, 
Isay. 43. 2. Per ignem& aquam intelligit, omne genus misertarum quibus in hac vita obnoxij sua mus Caluin. Ibid. ursinus in orat. domin joh. 16.23.  when thou walkest through the very fire thou shalt not be burnt, neither shall the flamme kindle vpon thee &c. Where master Caluin teacheth that the Lord by fire and water doth understand all kind of meseries: If al these quotations suffice not, the words of our saviour note as much in the prayer deliver us from evil that is( saieth ursinus whom we haue quoted else where) all evils both of sin& punishment whither present or to come. Nor doth this clause onely warrantise thus much but also those words joh. 16. whatsoever ye ask the father in my name he shall give it you: If whatsoever a man can ask, he shall haue, what cause is there that the church praying for freedom from all adversities, any son or daughter of hers should doubt that the Lord will grant it, or rather deny that the Lord will grant it, being amply confirmed by many scriptures in the old and new testament. In a word to put an end( if not to al adversities till our lives end, yet) to our aduersaries& the trouble which this objection hath occasioned, every word here arrested puts in bail for more security. The church may be free by the protection of the Almighty from al adversity. 
Rom. 6.20. {αβγδ}. v. 22. {αβγδ}.  First the church particular not universal: secondly may be argueth it is not. 3. free but freed as the Apostle speaketh of our estate in christ freed from sin because born naturally the vassals of sin, and our freedom not natural but purchased, not active but passive. 4.( From) not utterly without all, but in adversity, and then afterwards freed, For though this word from in most languages bee sometimes taken exclusive for without in what manner young schollers prove their argument by a proposition drawn from Aristotle where it never was, meaning it is not in Aristotle at all, 
Ex Aristotele.  and so is out but quiter out, yet no such error is here bread in these words ( may be free from) because ( free from) in Scripture signifieth to haue been first in it: 
1 Cor. 1.10. & thē afterwards delivered: 
Ibid. c. 10.13.  So Paul receiving the sentence of death was deliucred from it but he was first subject unto it: 
Math. 17.43.  So God delivereth from evil but a man is first in the tentation& then the Lord makes way out So. Mat 27. of Christ scoffingly they spake, he trusted in God let him deliver him, if he will haue him. So Luke 1.74. delivered from the hands of our enemies may serve him without fear al the daies of our life. And that before in the psalm. 121. The Lord shal preserve thee from evil, 
Rom. 7.24.15.31. 2. Thes. 3.2. 2. Tim. 3.11. Deut. 29.20. Non possunt quidem omnia maledicta evenire uni bemini: Non enim teties mori potest quot genera mortis hic dicta sunt, said omnia dixit pro quibuslibet. August supper Deut lib 5. c. 49. Rom. 1.8. Inomnibus ecclesus totius mundi Synechdo che est generis hyperbolica, nam intelligit ecclesias plurimas. Piscat. Rom. 1 8. Optimè comprehenduntur omnia mala culp& paena &c. ursin inorat dominic. In dei custodiam ac fidem suscep ti acprotectione eius securi supra peccatum, mortem, inferorum portas& totum Diaboli regnum inuicts duremus. call. in Math. 6.13.  he shall preserve thy going out and thy coming in from this time forth. And many the like I● all which places danger is still presupposed imminent and pessible. Fifthlie ( All) that is all manner not every particular but in general, or rather indefinite terms, because all at once do not usually fall vpon the church in one onely age. But as 〈◇〉. Austin well noteth vpon Deut, 29.20, 27. The Lord his jealousy shall smoke against that man and every curse that is written in this book shall light vpon him. All( saieth that good father,) cannot come to one man for he cannot die so often, so many several kindes of death, as are set down in that books But ( all) he said for any. Or else this word ( all) may be taken for most as Rom 1. Because your faith is published throughout the whole world( that is) in all churches of the whole world. And hiperbolicall, or excessive speech. For the Apostle thereby meaneth most churches, or very many churches. So in this petition here all adversities that is most adversities. sixthly ( adversity) may be taken here for what ever is adverse and contrary to souls health whither sin, or the punishment for sin: suitable whereunto is that petition, which our saviour taught his disciples deliver us from evil, which ursinus interpreteth in these words under the name of evil some understand the devil, some understand sin, others understand death. But under this name are comprehended all evils of sin and punishment whither they bepresent or to come: So as in asking that God deliver us from evils we crave that he do sand us no evil but deliver us from all evils present,& to come both of sin and punishment &c. red the place in ursinus his catechism. seventhly ( through thy protection) may be free from al adversities( that is) being taken into the trust and custody of God, and by his protection secure over sin, death, the gates of hell, and the whole kingdom of satan we may continue unconquered. Implying All it is free from, is by his protection, as he that is said to teach All the schollers in a town, not that ( All) in the town are taught, but that ( all) which are taught are of his teaching: so not that the church is free from all, but that all she may be free from, may be by his protection as S. Austin interpreth that in 2. Tim 2.4.( All men are saved,) not that all are saved, but that all which are saved, 
Non quod nul lus sit hominum queus'saluum fiers velit, said quod nullus fiat, nisi quem velit. Aug. ad Lauren c. ●03.  are s●●ed by him. lastly in the communion book which themselves 〈◇〉 and aftered to the parliament in a prayer that followeth after their mayor for the whole church, are the like worden. A●●●●ge and stay thy corrections, and so at length by delivering them from all their troubles. Wee in our liturgy say All adversities which they call corrections and all troubles. Gra●●t it good in theirs after their meaning, then cannot it bee ni●●●●●d in ours being to the same sense, and purpose. Now when so evident a truth in the manifold explanation sheweth itself, they who haue had a hand in wounding the credit of our church about this prayer, will in the end receive c●●●●e reproach, and well worthy are they for their fond defamations raised against that, which so many ways cleareth itself in the upright iudgement of the godly well advised   

Cap. 6. Of the name Priest.  
The word Priest is often given to the minister of the word and sacraments as the name of his office, which is never found in the new testament given to any minister but to Christ.  
And good reason it be given the minister of the word, as the name of his office in such sense as out church intendeth. For to is it generally found in the new testament.  
In the whole bible there is mentioned onely 2. sorts of Priests the one of Aron, the other after Melchisedecke.  
These sorts of Priests offering to God some vi●●le, external present, as sacrificeing unto him, wee red in the bi●●e. But if our word( Priest) being lished for that in the original hebr●e wee must know there are more thē onely two ●●pts of Priests. For the orig●●●l word in 〈◇〉 He●●●●●gnifieth a princ●p●●●●●●●able ●fficer of ch●●●●●●se whither 〈…〉 occasions. 
{αβγδ} Ca●●●.  In which sta●e Pau●●●. ●●●●●se of his 〈◇〉 place about Phar●● hath the name, 
Gener. 41.45.  who●●aught●● Yoseph 〈…〉. So the ●oaste● of david, 〈◇〉 might and 〈…〉 and 〈◇〉 2. Sam. 8. So Tarah a ch●e●● prime about david 2. Sam 20.26. And because Aar●n& his sons were to be of great account then the levite, 
{αβγδ} 1. Chro. 18.17 2. Sam. 8.2. Sam. 20.26.  this name of pre●●●●● 〈◇〉 they 〈◇〉 had from the rest. In the Greek of the ●●e ●●●●sta●●● there 〈…〉 both translated by this same wo●d Priest, 〈…〉 do still office in ●●e●ificing, or else taken for 〈◇〉 and 〈◇〉, in which sense commonly it is the name of a 〈◇〉 of the gospel, and ●o the word from Presbyter●● 〈◇〉 presbyter contrade● and made short Priest. 
{αβγδ} Presbyter. Priest.  The occasion 〈◇〉 cha●●e out ●ng●●ge with pe●●●●e and want of words, in that she is ●●or●ed to ●●●e one engl●●h word interpreter to them al, and did we speak latin, the plea we put in would be of more force, but in our mother tongue, which we use, it is not against us, nor our lei●urgie.  Aarons priesthood with the name, together with all the rest of the Ceremonies had their end by Christ, which to renew were to deny Christ. 
Yet they so hauen●t their and by Ch●●●t, but the ministers of the gospel succeed Aaron in teaching, and praying for she people, which dueties belonged to Aaron, and die not with him. The priest his lips should preserve knowledge and of him should the people ask counsel, 
Malac, 2.7.  which veri ●●●●se 〈…〉 in the ministers of the word and sacraments.  So if ministers must bee Priests by their office, is must needs be of the Popish sacrificing order, which I hope, none dare affirm. 
So must ministers of the word the Priests by 〈…〉,& yet no need they be of the Popish, sacrificing order. For they are Priests, as the word is given them in the new testament that is ancients and elders; And reason it is, they should be so thought, because of the original, whence our ●o●ish word in deliue●. For it is not 〈…〉, first agreech, them lat●●e,& 〈…〉. And that, 〈◇〉, which the holy 〈…〉 the new testament, in the grand 〈◇〉 to this 〈◇〉 priest: Where 〈◇〉 our language( if any compla●●e of 〈◇〉 p●uerne that shee is not copious as that gri●h i●) yet may rejoice in this hit bextevitie, that she giveth the name in that very same characts the other doth.  To affirm a Prust and Priesthood doth derogate from Chris Iesus who hath put ●n end to Priest, and Priesthood. 
True it doth i● mean a sacrificer of a carnal ●eall, external, propitiatory sarcif●ce of the very body, and blood of Christ ●●der the forms of bread,& wine vpon a material alba● for the qu●●● and dead: else in a borrowed speech by way of allusion to the legal tites, 
Isay. 65. 5. 1. Pet 2.5. Apoc. 5.10.  it doth no way derogate. For the holy ghost witnesseth accordingly, as was prophesied by Esay, we are a royal p●iest hood 〈◇〉 God to office up spiritual 〈…〉.  So is every godly man and woman a Priest, but this is nothing to the minister. 
True also it is, ever i● god●●● man and woman is a Priest in the common ●●●●iues s●●e 〈◇〉 prophet spea●es Isay 61. ye shalbe name the Priest● of the Lord yet from among them and will take out some and respeciallie to bee Priests and levites, 
Isay. 61.6.  that is such, 
6.21.  as in the ministery of the gospel should be distinguished both from the people, and from themselves, as were the Priest and Luites. For though the people offer by the calves of 〈◇〉, are their bodies aliuing reasonable sacrifice, yet in th●● respects e●●f●● distinction 〈◇〉 the minister may haue that name, rather then the people. First because, they offer up for themselves distinctly a part, but he in public by virtue of his office 〈…〉, and 〈…〉 the name of the congregation, standing up before the Lord, and offering their prayers in that onely atton●●ent, Christ Iesus they in the mean while accompanying him with sigh● and g●ones, sea●ing up every petition with a s●ll, ble●t, 〈…〉. Secondly he minis●reth●● holy things the 〈…〉, which ministration Saint Paul calleth by the 〈◇〉 of one naplated in a sacred business, 
{αβγδ}. Rom. 15.16. Pastones queen sensis sacerdotes dicantur Fegnernek. Crisost. {αβγδ}. Episcopi& praesbyters propriè appellantur sacerdotes Aug de eiuit. dei lib. 20. cap 10. vetustissima cōsuetu●● f●●it in ecclesia christiana, vt ministri vocarentur sacerdotes Neque ego multum moror nomina modo de rebut conveniat Zanch. deredemp. lib. 1. c. 19. {αβγδ}. Kirck Church.  for the word is a 〈…〉 in the 〈◇〉 of 〈…〉 which are flesh 〈…〉 unto 〈◇〉: Where ●●g●isti●e 〈…〉 Marlou●, safethri●● the title of the passed( For that ●s) sense Pastors are called sacrificers, or 〈◇〉 in ho( is things) And if may be thought S. Chritost 〈…〉 by e 〈◇〉 ( Hierosune)& S. Austin writing that Bishops and Priests are now proper lye called farerdo●all Priests. Zanchtus safeth in the 4. commandment: It was a most ancient custom in the church of christ, that the ministers of the word& sacraments should be called facerdo●all Priests; ber●●●●●●●●●ets of sacred things Nor 〈◇〉 I much commend about ●●●ess, so we did agre●● in the things themselves.  To give this new name to the ministers of the Gospel is to cross,& reject the wisdom of God who hath give so many fit names to his in his word. 
It is no new name but the old, and the verse same which the word of God giveth them: For it is Priest, whose name is Presbuteros, and so translated into our tongue, as other word Bible, Euangilest, baptism, Church, and the like, which retain the foot print of thier original. And 〈…〉 redetiue the wrong it hath received, in being ●ut to in●erpret: the ●ffic● of a popish sacrificer, our labour, should be simplo yed herein, but we are not to, command word. As for other natural english, Eider, ancient signior, whereof same are no more english thē this, the reason, why we use them not, is because then are 〈…〉 and common in other, 〈…〉, and profane occasions● So as what in regacde the mos● 〈◇〉 also for ●eri●●tion wh●●t● this word is taken, and the allusion it b●th by way of sh●●litude to them in the law( as we ●●●rallie a●●●g: us receive it in our church, not to be misliked, nor so contentio●●● to be 〈◇〉 n●d, more then that word ( Sunday) among the heathen; which name we retain, understanding not the Sun in the 〈◇〉, though ●●gans do) but our Lord the sun of righteousness to wh●●e honour wee observe it. 
Linguā tentat mentem corrigat August.  And therefore as S. Austin. in another ca●e about the word ( froe will) Let him, 〈◇〉 the w●rde, and; correct his mind. If any be popishlie 〈◇〉 it. As not the word, but their iudgement that ne●●eth re●●●●tion.   

Chap. 7.  
almighty God which hast given us thine onely begotten son and this day to be born of a pure Virgin: And by a rubric, The Minister must use these words seven daies following, affirming that in every of these seven daies Christ was born. This is against the plain manifest truth of the Scripture. For Christ had his natural birth in one onely day.  
THis Collect red on Christians day is here onely names, but through the ●●ess thereof, another in the ●ime of the Communion appointed for the same purpose, a third for Innocents day, a fourth for Whi●●●●y, all wound da●once wi●h she flourish of a part, so as however wat●●y some make sh●● to mis●●●e but this one, they do what lieth in them 〈◇〉 she use of the rest. For they all 〈◇〉 at one 〈◇〉: in Christians day, and the Sunday following there are two Collects. either of them to one purpose. Among the Epistles and Gospels this. Almighty God which hast given us thy onely begotten son to take our nature vpon him, and this day to be born of a pure Virgin, grant that we being regenerate and made thy children by adoption may daily be renewed by thy holy spirit, &c. again, at the Com●●●●tion, proper prefaces vpon Christmas day, and seven d●tes after. Because thou didst give Iesus Christ thy only Son to be born as this day for us, who by the operation of the holy Ghost was made very man of the substance of the Virgin, &c. On Innocents day thus, almighty God whose praise this day the young. Innocents thy witnesses, &c, On the P●●●station of the wirgin. almighty, &c. As thy onely begotten son was this day pre●er●ted in the Temple in the substance of one flesh. On Whit and seven daies after the Collects are two: One thus. God ( which as vpon this day) host taught the harts of thy faithful, &c. again, in the preface through Iesus Christ our Lord according to whose most true promise the holy Ghost came down this day from heaven with a sudden great sound, &c. Where that on Whitsunday interpreteth what is meant, not precisely determining the vety day whereon Christ was born, solemnized by the Innocents, presented in the Temple sent forth his holy spirit; for that neither the Church proposeth, nor if she did, can she so well determine, but about some such time of the year, and therefore in one of the Prefaces it is, God which ( as vpon this day) And that in common English is much about that time: Now that a thing bone one day, many dayes and yeares after may bear some special note of choice remembrance, and that for many dates together, as if but now done, is a matter not unknown to Scripture, Fathers, and the language of other countries. Scripture as in the Noe and new Testament. 
Genes. 40. ●0.  The owe Gen. 40. And so the third day which was pharaoh his birth day, &c. At which time pharaoh was in yeares, and joseph in trust inter him, yet then so faire of, and after( as it was) Pharaohs birth day, was the name, Exod. 12. when four hundred and thirty yeares were e●pir●● even the self same day departed all the hostes of the Lord, 
Exod. 12.41 51 {αβγδ} Psalm. 11●. 24 Non loquitur de die illo pracise, said de caus● propter quam dies esse Panegy ricus merebatur. Muscul. Ibid. {αβγδ} Math. 13. 1. {αβγδ} Marc. 4. 1. {αβγδ} luke. 8.1.  &c. And vers. 51. the self same day, &c. Did the Lord bring the children of Israel, &c. Where in the original the words are. In the very nick or joint of that very self same day, which in so many hundred years could not be, but by revolution onely, as it was a day tenued, Psal. 118. This is the day which the Lord hath made, speaking of the happy day wherein david was by Samuel appointed to be King, yet not precisely of that very day but of the cause and occasion, wherefore it might well be thought to be panegyrical, and triumphant like. In the new Testament. S. Math. cap. 13. hath the same day went Iesus out of the house, which same day Saint mark calleth again cap. 4. and he began again to teach, but Saint Luke rendereth it afterwards. Both these S. Math. interpreteth the same day whereupon some of the learned note. It is not necessary to be taken for the same day, since it may be taken after the 〈◇〉 of the Scripture for time at large. In all which places evidently appeareth a thing done one day, many daies, and yeares after( as if but the first day) solemnized. So Christ his birth 1600. yeares ago yet now this day to be made famous arguing the memory thereof should be as fresh as the day that breaks,& as the word found in the Collect ( to be born this day) Come we to the Fathers, and see how this speech may pled prescription: S. Cyprian, or one of that time speaking of Christ his birth day 200. yeares after Christ, accounteth him as then newly to be born. 
Adest christs multiùm decide rata,& expectata natinitas, adest solemnit as inelyta &c. Coprian de natin. d●m. Nunqu●d 2. pas. cha. facturs sumus● non, said ipsum multipli●iter: sient enim semper sol exeritur &c Chris. homil. deregres. S. joan de Asia. Paschapr●p●nquante dicimus craslinam vel perendinam esse domini passionem, cum ill● tam multos annos passus sit nec omiino nisi semelilla passi● facta sit Aug. epist. 23. Ipso die domini co dicimus hody dominus refurrexit, cumex queen resurreneris t●● 〈◇〉 transser●●t. Cur ●●●●tam ineptus est. vt no●it alo quentes arguat esse mentites, nisiquia est●s die● s●cundum i●●●rum, quibus h●c ghost a sunt similetudinem nuncupa●●r, vt dic●●●● 〈…〉, qui non estipse, 〈…〉 ●empotis simitis emus. Thid.  The birth of Christ is come so long desired and much looked for that famous solemnity is very now, and in the presence of the saviour the holy Church rendereth thanks, and praises throughout the whole world unto God that hath visited on high: Saint Chrysostome, and Saint Austin some 200. yeares after this, one of them writeth of a solemn feast by way of an interrogative. What do we make two Casters? As, but one, and the same in a manifold manner. For as the sun ariseth alway, and we do not say many suins, but one sun daily ariseth, so the Pasch or Easter is alway consummated, and seeing it is alway celebrated it is one for the matter of our solemnity. Saint Austin vpon another occasion exemplyfieth his answer by the speech here questioned, and then in use. When Easter is at hand we say to morrow or the next day after to be the Passion of the Lord, where it is a many yeeres ago since, that he suffered, neither could that Passion of his be more then once. again, on the Lords day we say this day the Lord rose again, whereas many yeares are gone and past since he rose. Why is none so foolish( saith this grave Father) to tell us in speaking so we lie, but that we call those daies after this fashion, for the like is now done, that was done heretofore. So then it is called this very day and that very day, not that it is the very self same day, but in revolution of time like unto it. Where that reverend Father saith None were so foolish, men of this generation are become so wise, that the veriest puny of our rath ripe age can partly control him for this manner of ●●●ch, which be used 〈…〉 but often as those Sermons under his name. De tounpore sufficiently confirm. 
Istum celebramus diem, qu● nasci est dignatus ex virgin. August. de temp ser. 25. ser. 21. Iste quo humana carni copula tus tanquam sp●●s●s proces●it de thalam●s●●, munchodiernus, cras fit h●stermus ver●ntamē bodie●nus natum ex virgime commendat ate●●● quia ●ternus natus ex virgin conseranit ●●d●●rnum. Ibid. Hodiè nasei dig natu● est &c. serm. 22. Celebrem●●s cum gandio diem quo peperit Maria Christum Ibid.  We celebrate this day, wherein Christ vouchsafed to be born of a Virgin. again, This day( wherein Christ coupled to mans flesh came f●orth as a bridegroom out of his bed-chamber) is now called this day, to morrow it is made yesterday, yet notwithstanding this day commendeth him horn of a virgin aternall, because eternal born of a Virgin hath consecrated this day. Again, in another Sermon f●ll●win● Christ vouchsafed to be born this day by whom all things were made. anon after are these words as an exposition of the former. Let us celebrat with ioy the day, wherein mary brought forth Christ. In which last words expressly it is said. The day wherein Mary brought forth, showing that the day is past, as it is in deed, yet in other places before delivered intermes, as if it were just now to be done, and that Christ ●n this very day were to be born. Which speeches compared together become each others interpreter, one alluding to the words of the Prophet Esay, and the angel Thou shalt conceane, and bring forth a son, the other not strictly using the 〈◇〉 words, but in steed of that which they foretold Christ to be born this mentioneth in the time past namely that he is born. A practise of the ancient which our Church( it seems) followeth. For that which is in one Collect ( this day to be born) another rendereth ( as this day) by the operation of the holy Ghost was made very Man of the substance of the Virgin which plainly distinguisheth the time, and unless a man will be too absurd judging against all equity, yea and his own understanding, it entreateth from the Reader a warrantable construction. But suppose a man could not satisfy his own hart for recouciling this, which he imagineth such an intolerable scruple, then might he without danger ouerhip the words, alway provided, that he be a man of approved behaviour, not given to contention about words, nor in other matters opposite to public order. For except we will shamefully wrong the Saints in heaven, we cannot think that those holy men( whose labours were used in perming our Communion book) did propose unto us matters of absurdity for a form of public prayer. But 〈◇〉 a●● vnp●●● disput●●ts w●● not gi●● it over so. Th●● they object.  To say that on Christmas day and the Sabbaoth following Christ to be born this day is against the plain manifest truth of Scripture. For Christ had his natural birth in one onely day. 
Christ had his natural birth in one onely day, but not his solemnized birth in one onely day, which is the meaning of the words in the Collect. And if that which hath been already spoken suffice not, this we ●●●e for a more plenary and full answer As a day in computation va●i●●h, natural, artificial, supernatural. natural comprising day& night; artificial, as that which our saviour mentioneth of 12. houres, are there not 12. houres in the day● supernatural as that in Iosua his time,& in the reign of King E●●chias, so is there a day political,& ecclesiastical; political as that of our Kings, who are trow●e● one day, yet their tilts, entrusts, and triumphs last three, seven, or 13. daies after. ecclesiastical and that is threefold historical, evangelical, festival. historical the time of out saviours being here in the world: evangelical the day of mercy, and forberance. O if thou hadst known in this thy day. festival a time of solemnity, which differeth more, or less. less as the strict account of 12. houres from morning to euerning, which commonly is the limited observation of every Saints day. More, as that of Christ his nativity, Passeouer, and the coming of the holy Ghost, at which times the Church ordaineth not onely for the anniuersaries, when it cometh, but also a diurnal for some daies more, or less continued, as the example of the Iewes in their Passeouer, 
Exod. 12.15.  whereof the first, 
joh. 18.39.  and the seventh was a calling forth of the people to serve God, yea, 
luke. 23, 17.  since daies before it was called by the name of a Passeouer, as appeareth in the history of Barrabas. So the first and the seventh, yea sometimes so●●er, whereon Christ was born; arose: as this day, the holy Ghost came down: notwithstanding it was but once daies, yet twice, or more in that seuennight more solemnly, and publicly the memorial is preserved. For as a day in the nature of the first relation strictly signifieth the day wherein Christ was born, and that could be but once, so in the nature of a history, the reporteth a report of festival, that sosemnizeth, it signifieth the daies after, yea, even so many as the memory of that special action representatiuely by public prayer, 
Memoriā Pascha& Pentecostes veteres Ecclesiastici scriptores vocant Pascha et Pentecosten confess: Wittenberg de sacra Caena sect. 14. pag. 147.  and thanksgiving is duly sanctified. So the ancient( saith the confession of Wittenberg) call the memorial of Easter, and Whitsuntide by the name of Easter and Whitsuntide itself. Which in effect is like this received manner of our Church. We tall the momoriall of Christ his birth day, by the name of the very natural day, wherein he was once to be born. In a word little he observeth in Scripture, philosophy or other learning, who observeth not, that these words Now, this day, yesterday, &c. signify more then a bare stint either of moment. 12. houres, 
Math. 24 {αβγδ}. Piscat: Heb. 2.16: 24, {αβγδ}.  &c. For they reach sometime to 3.4.6. daies yea a great while after vpon occasion. Lastly, considering advent sunday before presenting Christ to come, though come before, as also the phrase, Herod asked, where Christ should be born, who was born already,& that Heb. 2. He takes not Angels but the seed of Abraham, as if this day to be done which was so long ago, and could be but once: yet a truth by a grace of speech putting that in the present or future tense, which should be in the preterperfect tense, all prove that this clause in the Collect thus carped at, is sufficiently defended.   

Chap. 8.  
That this day we fall into no sin: There is no warrant in God his word to pray so. Therefore we may not subscribe unto it.  
THese words are set down in the third Collect for morning prayer, thus, O Lord, &c. which hast safely brought us to the beginning of this day, defend us in the same by thy mighty power,& grant that this day, we fall into no sin, nor run into any kind of danger, but that all our doings may be ordered by thy governance to do always, that is righteous in thy sight, &c. Where the meaning of these words ( that we fall into no sin) is expounded by the clause following, namely that all our doings may be ordered by thy governance, &c. A course very familiar to them, that are acquainted with their own prayers, and the prayers of other of Gods children, and is sound in the style of our saviours prayer, which he taught his Disciples, ( led us not into tentation, but deliver us from evil) where the aduersatiue parcel ( but) coupleth both members together, as M. Caluin after S. Austin wisely observed, so as it may be thus resolved, Least we be lead into tentation, deliver us from evil. 
Aduersati●● particula qua media p●nit●r 2. membra i●ter se simul colligat quod etiam prudenter expendit Augustinus. Sic ●gitur resol●i debet oratione in tentationem feramur, nos a malo ready me call. in Math 6.13.  So least we fall into any sin, we pray that all our doings may be ordered by thy governance. But were not this exception raised naturally from the place itself, seeing in the holy Scriptures( which are of all sufficiency, and worth) we make recourse in a doubt from one Text to another,& salve the wound that schism, or heresy giveth: much faulty they are, that will not do the like in scanning those sentences, which are framed by the Church of God. Now in the third Collect after Easter it is, Almighty God, &c Grant unto all them, that be admitted into the fellowship of Christs Religion, that they may eschew all those things that be contrary to their profession& follow all such things as are agreeable to the same. Which words interpret what the other prayer mentioneth ( To fall into no sin.)  
3. Because our eye much respecteth the writings of strangers more, then of our own countrymen. Take a view of the morning prayers published by M. Caluin where it is thus, Grant O Lord, I may spend this whole day in the service and worship of thy holy power. 
Fac, vt diem hunc totum in sanctissimi unminis tui cultu& veneratione consumam. Ni●ilomnino, aut cogitem aut dicam, aut faciam quod cònon ten da●. call. preces matut: inter opuscula.  And that nothing in the world I may think, say, or do, that may not tend to this purpose to obey thee. Which aimeth to the same scope which this doth here ( that we fall into no sin) forasmuch as all sin is either in thought, word, or dead.  
4. every word here mentioned in this Collect speaketh the language of Scripture, Fall into no sin. Fall he saith not slip, trip, or stumble. But fall; nor simply fall but with addition fall into, That we fall the book acknowledgeth, as appeareth in the litany wherein the prayer of the congregation is to strengthen thē that stand& to raise up thē that fall which is the condition of a righteous man seuen-times a day( a certain number put for an uncertain) that is many times, 
Pro. 24.6. Corruit in peccatum impius.  but the wicked run, or rush into sin: so as this prayer fall into implieth our godly desire that we cast not, ourselves headlong: the compound aggravating the single, naked, bace signification of the simplo word supposing not a freedom from falling, but from falling into which is a sore bruise or downfall: 
{αβγδ}.   
5. This word ( No) may be thought comparatively spoken as in joh. 9.3. neither hath this man sinned, nor his parents,& v. 41. If ye were blind, ye should haue no sin: not absolutely denying all sin, but implying no sin so grievous, as now. So fall into no sin not so grievous, and heinous, as otherwise, but for our prayers( apprehending the sweet mercies of God) we might readily fall into. 
1. joh. 3.6.   
6. sin beareth a construction as, whosoever abideth in him sinneth not, whosoever sinneth hath not known him, and vers. 8. he that committeth sin is of the devill, and vers. 9. whosoever is born of God sinneth not, neither can he, because he is born of God. Where sin is taken, 
Hoc islud est non peccare, quum labuntur fideles infirmitate carnis said sub onere peccati ge munt sibs displi cent, deum time re non desinunt. call. in. 1. joh. 3,  not for every the least breach of Gods commandment, for he that taketh it in that sense deceiveth himself, as the Apostle sheweth. It we say we haue no sin, we deceive ourselves, &c. But not to sin is in this place, when the faithful slip through infirmities of the flesh but yet under the burden of sin they groan, they displease themselves, they cease not to fear God. The prayer of the Church therefore is not to fall into sin, that is, as the holy Ghost meaneth in other places, that the neither sin, nor may sin. Besides, we would ask this question? What sin it is we need not pray against, 
Quotidie euc bae rists●● communionem percipere nec laudo, nec repre hendo omnib●● tamen domins cis diebus communicandum suadeo,& hortor, si tamen mens sine affectu peccands. Aug. de eccles dog, cap. 53.  or what reason haue we to be at peace with any? In as much as we are to fear one, and another, and every one, the conclusion is summarilie: none can be excepted from, within the compass of our holy deprecation.  
7. What S. Austin, or one among his works writeth in another ease fifteth well here. I neither praise, nor dispraise( faith he) daily communicating at the Lords table, yet every Lords day I aduise, and exhort that men would communicate; provided alway that their mind be without any liking to sin. A dislike to sin, we must alway haue,& in praying we fall into no sin, we evidently protest a fear we haue to sin, and our dislike to all, because our heness destre to god●●●● is to fall into no sin.  
8. wherein is this prayer more 〈◇〉, then that of our saviour or of S. Paul, or of S. Iude? 
Duobutmodis &c Aug. de wat. et grat. 67, caneamus docendo, ne nos inferas &c. vt qu●●quid huma na fragilitas vitarenon praualet, hoc ille propit us nobis confer dignetur serm. 135. de temp. Eum as omns scelere purum& imn unenseru abit call. 2. Tim. 418. Eripiet me ab omnide licto Theophilact. Ibid. {αβγδ}. 2. Corin. 13.7. Nedeu● offendatis vel vt ●●hil unquam delinquatis Theophilact Ibid. Oramus dominumne quid faciatis mali vnde satis apparet quod ad non peccandum &c. Aug. epist. ●5. Esse sine offensa e●t in culpatū esse, tam in dor ctrina quam mo●●bus sarcer. in Philip 1.10.  Our saviour taught his disciples to pray led us not into tentation &c. not praying that sin might bee forgiven, for that was mensioned before, but that it might bee prevented. Two ways( saieth Saint Austin) the evil of a disease is shunned in the body, either that it happen not at all, or happening be quickly healed. that if happen not at al, let us take heed, by saying led us not into tentation &c. that it quickly be healed, by praying forgive us our trespasses. And as the author in his Sermons hath. Pray we that whatsoever mans frailty prevaileth not to shun, and anoid, the Lord of his great mercy vouchsafe to bellow. Thus much we may hope for 〈◇〉 this prayer ( that we fall into no sin) namely preventing that, which other wife we shall gladly fall into. Saint Paul hath some such petition for himself, for the Corinthians, Philipp●●ns, and Thesias lon●am. For himself. The Lord will de thief me from every evil work, not onely in others to do me wrong, but in myself to offer wrong, or to do any evil thing. For so the sense best fitteth in master Caluins iudgement. There is the like for the Corinthians, where the Apostle delivereth his mind in these vehement earnest terms. I pray God that ye do no evil at all: Which some interpret, that ye do in no case offend the Lord. For two negatives in the original are very forcible to express a denial: We pray( saieth S. Austin) the Lord, that ye do no evil at all. Whence it sufficiently appeareth that the prayer is that they do not sin. Now then to fall into no sin and to do no evil at all be arms of onebody,& extend themselves to one signification, so as if prayer against one be prejudicial to truth, so is the other, and if Saint Paul, as he doth by his example instifie the one, then giveth he approbation to the other. Which zealous affection he beareth the Philippians, when he prayeth God, that they may be sound pure, and without offence until the day of Christ. To be without offence, is to be blamtlesse both in doctrine, and manners. The integritre of both which, answereth in effect to the petition of our church. That wee fall into no sin. So the Apostle beggeth for the Thessalomans that the very God of peace sanctify them throughout, 
Tun● purusest,& integer ho●●o, sinibil men te cogitat, ●ihil cord appetite, nihil de corpore exequitur nisi quod probatur deo. Gal. 1. Thef. 5. 23. {αβγδ}. Iud, 24,  and that their whole spirit, and soul, and body may be kept blameless. Then is one a pure and entire man, if he think nothing in his mind, desire nothing in his heart, execute nothing in the body, but what is allowed of God. All this Saint Paul prayeth for which is as much, as if he had prayed they might fall into no sin. Finally Saint Iude in his epistle commendeth the saints unto God, who ia able to keep them from falling whereof to little purpose be should put them in mind, but that therein he comprehendeth the Lord his loving fanour that as he is able, so be doth it also. A truth veristed both in head, and members. For he hath given his Angels charge to carry them in their hands, that they dash not their foot against a ston. Where fore gathering al these seatiered branches to their roote, 
Dous nonnult nobis in hac vita praestare liberatio nem à peccatis perfectam& tamen vult nos e●●m opiare nosque singulis momentis petere vt omnino a peccatis libere●●●r. Vesm. Catec, part, 3. pag, 864.  warrant in scripture we find sufficient for renewing the use of this prayer. That we fall into no sin whither we look to the place, whence it is taken; or to other collectis in the book, that expound the meanings; or to the godly practise of learned men in other countries; or to the grace of speech itself; or to our saviours example or to apostolical presidents, as before at large hath been● shewed. The conclusion therefore we make in the very words which ursinus useth God will not in this life give us perfect deliverance from al sins, yet will he haue us to pray for it, and beg of God every moment to be throughly, and fully delivered from all sins.   

Chap 9. Of kneeling at the Sacrament of the Lords supper.  
The people are commanded to receive the sacrament kneeling, and the minister so to minister it unto them, yet is himself commanded to stand. This is dangerous.  
THe words in the rubric are these. Then shall the minister receive the communion in both kinds, himself, and next deliver it to other ministers( if any be there present) that they may help the chief minister,& after to the people in their hands, kneeling. And when he delivereth the bread he shall say &c. whereupon is noted 〈…〉,& people both in their plans, and order are to recestie the sacran●nt vpon their kines, or kneeling, so is the minister to receive it himself, and the people at his hands. As for the objection.  himself is commanded to stand. 
How can any man think the minister should deliver it otherwise, being as be is to pass from one to another?  To receive the sacrament kneeling is dangerous for minister,& people, in respect of law, in respect of God, religion, and conscience. Of law for the minister is charged by a statute Elizab. 13. to subscribe to the articles of religion &c. vpon pain of deprivation. But the 28. article commands that the sacrament must not be worship. Ergo to minister to the people kneeling is to be in danger of the law. 
Law is pretended, but disobedience intended. Rather then self-will can brook a control, church, and common wealth shall be made enemies each to other as if the same persons, that haue authority in both did command things contrary,& were not well advised, what they do exact. But a truth it is, men are not advised nor care they, against what it is that they do except. The 28. article speaks not by way of command, but onely in these words. The sacrament of the Lords supper was not by Christs ordinance reserved, carried about, lifted up, or worshipped whereunto as an article of truth the statute Elizabeth 13. requireth our subscription, and if any shall teach otherwise, if passeth vpon him sentence of dep●ination. prove they that any among us doth reserve, carry about, lift up or worship the sacrament of the Lords supper, and good leave haue they to sue all extremities. A devise onely found out to guile a simplo honest well affencted mind. For let men talk of law as much as they list and blear mens eyes, which they dare not do thus, nor thus, and al for fear of law, truth will detect a bad mind,& easily prove, that they respect not law, nor lawful misunderstandings more, then fits their own humour: 1. Elizabeth a law it is, if any persons, any manner of way shall depra●● the b●●ke of common prayer, 〈…〉 so 〈◇〉 punishment is set down, and the penalty quick for every such tre●●●sse, yet how manifest, and daily breaches are made, such writings, and preaching in this kind do publish to the wor●e. And therefore what tell they us of law that are themselves lawless, and careless? But did they well smart for this breach of good order, offences would be fewer, and obedience more usual.  kneeling is worshipping For Mark 5.22. and Luk ●. 41. jairus is said to fall, or kneel down at Christs feet. And Math 9.18 relating the same story saieth that he did worship. 
Kneeling is not in that place put for divine worshipping. 
Christo divinum honorem non ex hibuit jairus, said coluit vt dei prophetam Genuautē flexio quàm vulgaris fuerit apud ort entales satis notum. Marl●r in Mate. Gen 33.3.23.7.  jairus gave not Christ any divine honor, but reverenced him as a prophet of God. For bending the knee, how common it was among the eastern men is well known and the manner of the country in the debtor to his creditor matthew 18.& in jacob his obeisance to Esau in Abraham, before the people of heath, Gen, 23.7. So that mers kneeling that is, bowing of the knee, is not worshipping in a divine manner. Children do it to their parents, subiects to their king, and no hard point is it to be persuaded, that some, who object thus, haue as much done them by the fruit of their loins when their children ask blessing, or else hoth children, and parents fault is the greater.  This kneeling to the sacrament was brought into the sacrament by Autichrist, the man of sin, Pope Honorius the third an 1220 teaching the people thereby to worship the bread, and all to bo●g●dit. 
The question is not of kneeling to the sacrament, 
Totiut terra prostrationem, terra d●osculationē, alta suspiria, pectoris percussiones Ber. de caen dom. adverse. Iodoc. Har. montensis dogmata pag. 144.  but kneeling at the sacrament. The one we allow, the other we mislike, and condemn. receiving on our knees is not forbid, but ducking, prostrating falling on all four, kissing the earth, bounce the breast, and popish crouching, al to begodding the sacrament, this we like not of, nor doth the book, whence the objection would enforce an argument. Then name of the book is a treatise of custom, and truth inserted in the book of Martyrs in ●ing Edward the 6. his daies, where it speaketh of the practise of the primitive church. When the sacrament was dealt, none of them all crouched down and took it for his God, forgetting him, that sat there present before their eyes, 
pag. 1264: Apostoti non leguntur prostrati in terram adorasse sacramentum. call. Instit. 4.17.& 35.36.  but took, and ●at ●t, knowing it was a sacrament, and a remembrance of Christ his body. Now all to be-goding it. Honorius appointed and thus the question is handled by master Caluin. The Apostles are not red prostrated or laid along on the earth to haue worshipped the sacrament. again speaking of Rome at this day and the practise of hir followers They prostrate themselves before the bread to adore it. Of our writers, the author of the view of popery sets it down thus. 
Coram pane seize homines prosternunt vt pane● adorent. Ibid.  Honorius the third did first command the people at eleuation time to incline and bow themselves, and when the h●ast was carried about in procession. This superstitions abuse, neither the 28. article, nor wee justify, onely what is decent wee labour to restore. For wee know these mystical signs must be reverently handled which the east, 
{αβγδ}  and western churches did express with humbling, and bowing of their body, to show that they presented themselves with bashfulness and a reverent fear.  The papists would not kneel, if there Idols were not there, no more would men kneel, if the bread, and sacraments were not there. 
If the bread, and sacraments were not there: What these words may imply wee conjecture, but as here they are set down we cannot, following their example, but needs must dislike. some error sure it is; for they afterward( as it appeareth) challendge our book of common prayer, wherein the title of the communion the Eucharift hath the name of Sacraments. But we will take their meaning. ( No more would men kneel if the sacrament were not there) which is a false proposition. For wee kneel alway in prayer, as well, when that blessed sacrament is not, as when it is administered. Secondly if we may not kneel for fear of superstition, neither may we bee vncouered and bare head: The papist adoreth it calleth vpon it, confesseth unto it &c. all which bee the partes of adoration. we then call not vpon it, nor confess unto it but because at ti●●● of divine prayer, receiving it we use such submiss religious gestures, as well beseem that singular work. 
Cam sancti s●●iò orant solent flectere genua. Oleuian in Ephes. 3 14.  For when the saints pray earnestly( saieth Oleuian) they use to kneel, under which very name Saint Paul, comprehendeth prayer, when he saieth Ephesians 3. For this cause I bow my knees &c. that is I pray. Which bahauiour springing from an honest, and unfeigned heart cannot but be,( as it is) acceptable unto God, otherwise in deeds, 
Math. 27.29.  if the heart go not withall, of as much acceptance with the Lord, as that kneeling of the Iewes, when they plaited a crown of thorns on the head of our saviour.  This kneeling crosseth the practise of our saviour, when evening was come he sat down with the twelve. 
As if the argument were in method and order concluded thus. whatsoever crosseth the practise of our saviour must not be allowed of. But kneeling crosseth the practise of our saviour. For he kneeled not but sat. Whereunto our answer is. Wee denit both the maior and the minor: The maior For if whatsoever crosseth the practise of our saviour must not bee allowed of, then the church order of Geneua( where the ministers of the word distribute unto the people the bread, and the elders( their gouernours for discipline) reach the cup) may not bee approved. For one part of the sacrament is no way inferior to the other, our saviour broke the bread, and then took the cup, and gave it to his disciples. The same hand that did one, did both. again for the maior, if that bee true, 
Christi actio nostra imitatio  then the meaning is. Christ his action must bee our imitation, as if he did it, wee must do it to; Which principle is the foundation, that bearth the weight, and peize of all this argument, and is in great request with the Anabaptists. Christ was baptized at 30. yeares, and wee trow( say they) he knew well the right use of the sacrament, therefore neither must wee bee baptized sooner. Which proposition if it go uncontrolled, then must wee bee first circumcised, and afterwards baptized, then must baptism bee administered in jordan or some such running water. As for the other sacrament of the Lords supper, wee must then receive it, not in the church, but in an vpper chamber, not in the morning, but at evening, not before dinner, but after supper, nor after his resurrection, but before he suffered, which is in effect not at all. For we cannot so receive it. And by that reason call us to wash one anothers feet for so he did Where the reason is added wee should do so to. 
joh. 13.34.  You must also wash one anothers feet. Here is our saviours practise, what he did, and his express commandment, 
Ablutio pedum ad essentiam sa cramenti caena non pertinet Zanch. de cultis dei exter. lib. 1. argument. 1. pag. 450. Horat. 1. carm: ode. 27.& lib. 2. ode. 3. Plutar Plato. {αβγδ} Lucian. Amos. 2 8. easter. 7.8. Pet. Ciaccon. de triclinio. {αβγδ}. Ich. 13.23. Hoc refertur ad antiquorum discubitum, in quo fiebat pluri bus discumbentibus, vt proximus quasi in priotes recumbe ret pedibui exte rius repositis. Bez Ibid. Posset hodiè id vidert parum decorum, said ta liserat tum des cumbendi ratio Neque enim se debant, vt nos ad mensam, said calceis exuti& puluinis innixi in lectulis semisupmi tacebant call. Iid.  what he did enjoin. Yet this we do not. For satisfying of which doubt, least any man be offended at the omitting hereof, the answer which master Zanchius giveth, is the answer generally, which the rest of our divines return: washing of the feet pertaineth not to the essence of the sacrament, as for that his commandment it is not properly, and strictly so to bee understood as if one should wash anothers feeet, but onely a lesson of humlitie, that every one so carry himself, vpon occasion, as charity requireth to serve his brother. &c. arguing hereby, that we are necessarily to learn the general instruction of humility, and not precisely to imitate that particular fact of our saviours. But proceed we on: Is it true? must our conformity be in sitting after the example of our saviour? then wee ask, whicher our shoes must of, and we lye a long, the second leaning in the bosom of his fellowes, his feet drawn out vpon a bed, with a pillow under his arms. For this was the ancient manner of the East, and west countries, Romaines, Grecians, and the Iewes both in the time of the law, and in the dayes of our saviour. For the Romaines and Grecians wee refer ourselves to Horace, Plutarch, Plato, and Lucian: For the Iewes in the time of the law to Amos 2.8. and easter 7.8. and in the dayes of our saviour because that more nearly concerneth this argument, we commend the reader to Petrus Ciaccon de tri●linio. but more specially to M. Beza,& M. Caluin. M. Beza vpon this verse there was one of his disciples, which learned on Iesus bosom This is to bee referred( saieth he) to the sitting down of the ancient, that many being sat, the last did( as it were) lean back vpon the former, his feet laid out from him. M. Caluin delivereth his mind in these words: It might seem at this day little seemelie, but such was their manner of sitting then; for they did not sitce, as wee do now at thee table, but their sh●●es of, leaving on cushions, laid all along vpon little beds with their bodies half way bolt upright. Now being so, it were good that men resolved vpon this point, how they would haue us fit, before we change the received custom of a most humble, and reverent gesture, which our church useth.  This kneeling crosseth the practise of our saviour &c. 
When we said before this argument was in great request with the Anabaptist, we might also haue added, that it is so with the papist. 
Neque enim dubitari potest quin illud sit melius,& faciendum quod Christus secit. Bel. de Euchar. lib. 4. c. 7. Dico naeuum esse duplicem in its ecclesus quaazy m potius quam fermentato pane utuntur. Hoc enim& Iudaismum sapit,& minus est quotidiani cibi analogia accommodatum. Beza. Qq.& Respon. pag. 139. Nempe qu●niam eo tempore coenam hanc. &c Ibid. Si Christus ad coenam hanc eo qui tum vsitatuserat pane vsus est &c. Ibid. Kneeling crosseth not Christ his practise.  For in the question whither leavened or unleavened bread is to be used in the sacrament, Bellarmin reasoneth thus. Christ at his last supper used vnleauend bread, therefore we must also. For it cannot be doubted but that is far better and rather to be done which Christ himself did. Whereunto master Beza answering( not Bellarmin, for he writ long before Bellarmin his works came forth but to this argument) maketh this reply. Although I will not greatly contend, yet to tel you my mind freely, I say there is a double fault or blemish in those churches, which use rather unleavened, then leavened bread. First because it savoureth of judaism, 2. because it is less fitted to the analogy and proportion of our ordinary bread. True it is Christ blessed unleavened bread, because at that time he ordained his supper, when indeed the Jews might use no other. So as we may retort the argument: If Christ in this supper used such bread, as they then used, we must do so to; But he used common ordinary bread thē,& therefore we must use ordinary bread. Now our ordinary& usual bread is leavened therefore also is it that we use such. As if he implied thus much. Be it Christs action is our imitation; We deny not, but even in our bread we imitate Christ, not in that very particular, because ours is leavened, but in the general because ours is such, as is ordinary, for so was christs. The sum,& substance of which answer may justify our denial of the minor which is here urged, namely that our kneeling crosseth the practise of our saviour. For christs action& gesture is followed, if in the general drift we do, as he did, though not in that special strict manner as he did. Which interpretation rightly conceived pleadeth our case thus far. Christ& his A postis did that, which the custom both of those times& of their country made usual, we do now that, which the custom of our church of along time hath made usual. It was their wonted guise to fit at meate so, and so as before, it is our ordinary fashion to knéel in prayer, because though a banquet we assemble at, yet heavenly, divine, spiritual it is, not a mere corporal banquet, as if eating were all we came for, but strengthening of our faith, sealing up in our harts forgiveness of sins, and the like spiritual graces we come for at that time, and therefore we pray, kneel, confess our sins, and sing psalms, and all little enough, no way crossing the practise of our saviour more in this, then in the use of leavened bread in time of the Sacrament, but here in following our saviour, because he did what the use of his times and country made fit, and decent, we what decency, and custom of our times, and country hath now made usual, and convenient.  This is a shameless, and impudent reproaching of Christ and his Apostles, that used not this gesture. As if Christ, or they wanted humility, and reverence. 
How choleric these disputants are, and in their pelting chafe all to berattle us for our Church custom, and usual practise. But though they revile us, we will not revile again. For what were that else, but to prove us both slanderers? as S. Austin well noteth in his answer to Petilian. 
Quid a liud quam dvo maledici essemus? August. co●t. litter. Petilian. lib. 3. c. 1.  This shall be onely our defence at this present. It is neither shameless, nor impudent reproaching of Christ, and his Apostles. For no commendable gesture suitable to the several times can be thought contrary, one to the other. When our saviour insti●uted this Sacrament, he was not yet rose from Supper, where he sat with his Disciples. The place, the time, the person all pled that his action was lawful, and good, neither doth any man say contrary hereunto: So far of are we from reproving what he did. For it was in a Chamber, and after they had supped, being not then risen from the board, and our saviour himself was greater then any constitution of our Church since. At which time no doubt himself, and his presence might dispense with the Apostles for their gesture of sitting: which being but a circumstance might be afterwards, as well altered, as other circumstances of time, and place, and number of persons, or the like. For not long after, these were all altered, as we see them at this day. Our saviour might do that well, which we cannot so well. Any indifferent gesture might beseem his person, because without sin, yet choose he to frame himself to the rites of his country for that action at that time. He commended his demeanour, and not his demeanour commended him. With us it is far otherwise. We are sinners, we come to confess our sins, and to crave pardon for the same, in token whereof is our humiliation, by kneeling, &c. None of all which needed Christ to do. Such odds there is in regard of ourselves, who are not, as Christ was to give, but to receive, and do differ as much as the Master,& the Disciple, a merciful saviour, and a polluted sinner, a Law giver as then he was, and a Law receiver, for so we are. Were a Scripture as ready at their hands for to prove ceremony of sitting, which some urge, as there is in time of fasting to anoint our head, and wash our face, 
Math 6.17: Praecipit vnginon vt hoc omnino faciamus said vt semper omne cum diligentia bonum hunc the saurum studeamus occultare. Chrisost. supper Mat. homil. 21. Habenda est in istis componen dis ratio temporum, quibus Christus est loquutus,& spec●andus est loquen tis scopus Bez. in Math. Vnguentorum vsu nunc vix quisquam sine luxus suspicione iusta utatur. Ibid.  what bitter words would they spare to load us withall, who vpon so small occasion here given, charge us for shameless, and impudent reproaching of Christ and his Apostles? Our saviour commandeth saying, When thou fastest, anoint thy head, and wash thy face. A commandment is more then a practise, for the true sense of which place the interpretation both of ancient and late divines well agreeth, and among them by name Saint Chrisostom, and M. Beza. Chrisostom thus: The Lord commanded us to be anointed, not that we should absolutely do it, but that always withall diligence we should study to hid this good treasure of fasting in private. Master Beza his observation is, that the manner of anointing was the fashion of those times, and the drift of the speaker we are to regard more, then the practise enjoined. For now if a man should use that ceremony of anointing his head, &c. He can hardly use it without just suspicion of wast, and rioting. Whence we may observe, if notwithstanding Christ his own practise, yea his express commandment; the Church useth her liberty in refusal of this custom, then much rather may she in that ceremony of sitting, where onely is Christ his example, but no commandment at all, specially when we retain the scope, and drift of reverence, and humility as we do. For in such cases, we are not so much to respect, what was done, as what Christ intended we should learn to be done. For many things he did, which we neither may, nor need, nor can do, 
Actiones Christi miraculosa, piaculares, molars, Heming. dominic. Quad. Si eadem tent mus praeposter● erit amulatio. call. 1. Pet. 2.21. Rom. 4, 25. Math. 11.29: Colos. 3.13. Ephes. 5.2. & therefore it is fit to distinguish Christ his actions,& know how far forth they require our imitation. Some were miraculous as his walking vpon the water, Math. 14. cleansing the Lepars, restoring sight to the blind, fasting forty daies and forty nights, if we assay to do the like, our emulation is preposterous, some were expiatory by way of atonement, as when delivered to death for our sins he role again for our justification; some were arbitrary, as washing the Disciples feet, sitting at the Table, anointing his head, some moral for our imitation as his humility, for he is meek, his kindness in our forbearing one another, and forgiving one another, even as Christ forgave us, walking in love, even as Christ hath loved us, meaning for quality not equality; for comparison, not proportion; not in the same degree and perfection, but for the truth, and sincerity. Lastly, in a word his constancy, who suffered for us leaving an example, that we should follow his steps in denying ourselves, 
luke. 9.23. Christi pana {αβγδ}. Afflictiones no stra in {αβγδ}. Non decit iciunium suum esse mitandum &c. Chrisost. in. Math. homil. 47 Non dicit d●sci te a me mundum fabricare aut mortuos suseit●re August. de 5. virginit●. c. 35  and taking up his Geoffe, not that we can satisfy for others as he did for us, but in trial of our faith,& in witness of the truth, as also in justifying God, when he checketh man for sin. These many ways above mentioned are Christ his actions sorted,& every one is a lesson for our instruction but not a sampler for imitation. Christ saith not his fast is to be imitated, nor learn of me to make the world, or raise the dead, but learn of me for I am humble, and meek of hart. Such difference there is of those things which Christ did& suffered: And in the things which he did, because that concerneth the point, let us distinguish what is the argument of our obedience,& make him our president, but otherwise we may not. Which distinction easily succoureth that doubt, of Christ what he did,& of us what we must follow. His sitting therefore being arbitrary, and none of those moral actions, which necessary require our obedience, we are in this to rely on the iudgement of our Church, in whose power it is to supply it with some other decent and reverent behaviour. I deny not( saith Bishop jewel) certain circumstances, as fasting, sitting, 
Iuel. cont. Harding artic. 1. sect. 8.  standing, kneeling,& other like ceremonies observed in celebrating the holy mysteries are to be moderated and appointed at the iudgement of the Church, which resolution though to be acknowledged as a truth, for a truth it is, yet because some will not be idle, but encumber themselves and others with vain ●angling to the contrary, red we, M. Caluin touching this action, who in his institutions moving the question whither ( kneeling) at tune of solemn prayer be a humane tradition, that one may refuse, 
Dico sic esse humana●, vt simul sit diuina; Dei est quatenu spars est decoris illius, cuins cura& obser●atio per Apostolum commen datur, hominum autem quatenus specialiter designat, quod in genere fuerat indicatum call. Instit. lib. 4. c. 10. et. 30 Quoad genus di●ina, quoad speciem humana. Ibic. {αβγδ}. Iusti● martyr. apol 2. ad Auto●ium imperatorem. Aliud staus als ●●d sedens.  or neglect, answereth thus. I say it is so a humane tradition that with all it is divine: Gods it is so far forth as it is a part of that beauty, whose care and obsernation is commended us by the Apostle: it is mans, or of men, so far forth, as it specially designeth what was shewed in the general. The brief of all which answer is, that in the general it is divine, in the special it is humane. Being therefore at the solemn time of prayer, for the Minister prayeth over the Communicant. The body of our Lord Iesus Christ that was given for thy body preserve it to eternal life, &c. And of thanksgiving for therefore it is called the Eucharist, we must take this action as a divine ordinance, though appointed by men, and from men, yet not barely men as opposite unto God, but such as are sanctified, and guided by the spirit of the Lord, for so may we assure ourselves, and it is our rejoicing, that our Church is so to be accounted at this present.  This kneeling was never used in any other Sacrament of the old, or new Testament, Circumcision, passover, or baptism. 
Where they urge in Circumcision it was not so, nor in baptism, how do they prove it? A catholic affirmative hath either need be, or give a catholic proof. Because the paschal Lamb was eat standing, mean they this must be so to, and if standing how then kneeling. To be of one mind standing, of another mind sitting argueth inconstancy. By that reason of theirs, the conclusion may inforee staues in our hands, for so the Hebrewes eat the Passeouer. Such post hast men make to be delivered of an untimely argument. But they, whose it is, reply in our defence that we, who kneel before the Sacrament detest idolatry: Which speech of theirs we doubt not, but is uttered vpon their knowledge. For in another place before alleged they tell us, 
Part. 1 pag. 28 30.  that the Minister must not affirm more then he knoweth. Since therefore they know so much we haue done, yet they that so speak, prosecute it thus far against vs.  It is granted: They that kneel before the Sacrament detest Idelatrie: yet their outward bowing to, or before a creature in the matter of Gods worship, is a breach of the second commandment. Thou shalt not bow down, nor worship. 
A strange definition of idolatry. For then by that reckoning if a man kneel, his Bible lying before him, he is an Idolater, then Peter at the raising up of Tabitha must be so charged. for he kneeled on his knees and turning himself to the dead body said Tabitha arise: yea then may we not kneel at any time. For how can we kneel but it is before some creature in heaven, or in earth, either Angels themselves; or our bréethren,& sisters where we are and live, or the roof, and walls, and whole edisice where we pray, unless peradventure these are not to be thought creatures, but must be styled by some other name. again, where it is objected that bowing before a creature in the matter of Gods worship is a breach of the second Commandement, it is very material to know, what they mean by these words ( in a matter of Gods worship.) If they mean the time, or place of divine service, sure we are, that kneeling is expedient to profess our humility in the hour of solemn prayer, which then is performed by the Communicants. If they mean bowing to, or before a creature itself in a matter of Gods worship( that is) exhibiting divine worship unto the creature, which is due unto God, they knowing that we detest idolatry, know also that we detest that doctrine. But if in the time of the words of holy institution then pronounced, they call the Elements of burnt and Wine Popish Images, or Idols, and esteem our bowing to be no other, but Idolatrous at such time, as that blessed Sacrament is administered: of the two we had rather be held( though falsely) superstitious, then( truly) profane for so speaking, and yet to the glory of God we may, and do proclaim our utter detestation of all superstition,& profaneness. As for the meaning of the second commandment, hitherto always we understood this clause ( Thou shalt not bow down to them nor worship them,) to forbid us worshipping or bowing down to them, which God there mentioneth, such as we make unto ourselves either graven, or the likeness of some such in heaven or in earth. Now we demand whither those sacred Elements are of our making, or do we make them to ourselves, or be they graven, or do we bow down to them? If so: hold us Idolaters, and partake not with us in that sin. But being not so, esteem of us as the Ministers of Christ, and faithful disposers of those holy mysteries. The sum of all is, Our bowing at that time is an outward reverence( we think) meet should be performed, because of that holy action, which is then in hand, namely a religious communicating of that blessed Sacrament of the very body and blood of our Lord Iesus, partly to stir up in others a more religious estimation of those divine seals; 
Seiungimusnes ab Epicureis con tempteribus mysteriorum, excitamus ali●s adveram reverentiam ne occasie detur simplici●ribus &c.  partly to remove all profane thoughts of Epicures and like contemners; partly to put a difference hereby even externally from other Bread, and Wine, which at home, or in our gossipping and public feasts we receive, as the good creatures of God with thankes giuing, but standing, or sitting, never kneeling as we use to do in receiving this Sacrament, and therefore we give it the more reverence because it is more, then ordinary Bread, 
Vulgares concoe ●atto●es.  and Wine. And if for fear of I idolatry it be dangerous to kneel, so is it to stand: for a man may commit idolatry standing. 2. If for fear of idolatry it be dangerous to kneel, so is it to uncover our heads, for this ceremony also we use in the matter of Gods worship: Now how seemly that is let the indifferentest give iudgement▪ 3. If so necessary to kneel because our saviour did it at other times, then are we not alone to be reproved, but other Churches also that receive it standing, walking, &c. A ceremo●ie wherein we judge not them, neither should they, or any else condemn vs. But to be reproached for well doing we account our cross, and we will bear it.  For this same reason the Popish Wafer-cake was removed, as in the rubric of the book of Common prayer. 
For fear of idolatry was the Wafer cake removed, yet not kneeling forbid, because the reason is not alike. For the Wafer cake did many ways offend. 

1. For the substance, because it was not usual, as that which our saviour had.  
2. In the quality, for the thinness did not so fully represent the form of ordinary Bread.  
3. The fashion was round.  
4. The stamp vpon it was, we think, the Image of Christ crucified.  
5. The gross opinion then had of it, as that it was really, corporally, and carnally transubstantiated Christ himself, and only in outward show a Wafer cake.   All which opinions being now confuted,& we by the preaching of the gospel better instructed, the commendable practise of kneeling may be retained safely, where before it could not well be, at what time men held transubstantiation for a doctrine of faith; Neither is it a good argument, when we dispute of the action, to argue of the Element. as if because a Wafer cake is to be misliked, therefore kneeling also must endure a check. But we will produce a few witnesses for proof of this point, and so conclude. True it is, that where Master Beza liveth, the Communicants receive standing, but that no more impeacheth our kneeling, then that of theirs who receive in Wafer cakes, and we in ordinary Bread: Now as our Countriementie not themselves to the one, for the form of Element, no more need they bind themselves to the other, for the maner of the action. For Geneua is no more a lawgiver unto us, thē we are to it. 
Si qui infirmitate luorum coactivel alias ob causas aliquid aliud ex vetua stisritibus sibe retinendum putarit, sua cvique maneat libertas. Beza. de can. d●m. adverse. ●ar●b. pag. 146.  This folly advanced Rome to that height of pride, whereunto she aspired, enforcing all other Churches to her rites,& ceremonies. In regard whereof it may be that M. Beza speaking of this gesture, useth these words. If any( saith he) compelled by the infirmity of their own brethren or for some other causes shall think good to retain any of the ancient rites let every one haue their accustomend liberty herein. Peter Martyr thus determineth this question for us,& others. I aduise in adoring when, we receive the Eucharist, that we stay not in the elements, but worship in spirit, 
Quoadisti doce rentur P. martyr come. Loc. elas. 4. c. 10.& 50. Adoratio interna potest absque periculo ex hiber●, neque externa sua natura esses mala Multi enim piè genu flectunt &c Nisi frequens esset de his rebus in concioni bus mentio. Ibid  and truth, Christ sitting in the heauens. Which thing because the simpler sort understand not, we think, not amiss, if we restrain them from outward adoration, namely prostrating, and kneeling till such times, as they haue been taught, Inward adoration may be given, without any danger, and the outward of it own nature cannot be evil. For many do in a godly manner bend the knee,& adore at the hearing of those words of the gospel ( and the word was made flesh) yet those words are not to be said to be adored, but the things themselves signified thereby. And what should hinder the very same thing to be done here, so that the Elements themselves be not worshipped, but that which is signified by them? Yet at this time for the cause before mentioned ( peradventure) outward adoration is not so fit and convenient, unless often mention were made of those things in Sermons. In which large discourse these notes may be gathered. 

1. The outward worship of it own nature is not evil.  
2. If the words of the gospel may be outwardly reverenced in a godly manner, at what time they are red, then may these Elements haue the like.  
3. Yet not they, but Christ signified by them:  
4. He would haue external reuerencē by kneeling spared onely for a time:  
5. But inward adoration alway exhibited, because without danger: Now inward worship is more then outward, for this is but a sign of the other, and if no danger in the inward, much less in the outward.  
6. He delivereth his iudgement in very easy terms, as peradventure it may be a while forborn: Like a judicious wise man that speaks under correction of better advertisement, 
H●c sacramentum sine adoratione, sineque illo( uni deo debit●) ●ultu, cum debita tamen religione& reuerentia percipi adminis trarique debet, atque ea inprimis, quae omnium est maximè fide scilicet,& sui ipsius exploratione Sect. 14. pag. 120.  not peremptorily as some among us that are every way inferior to him both for modesty and learning.   Lastly, he takes this kneeling or prostrating not to be so fit, unless often preaching be joined by way of instruction. So as if the people be taught, then no such fear, but if may still be used: which is our very case at this day. Beside the iudgement of this great divine, we haue the consent of the Churches of Bohemia, who far from superstitious adoring the Elements, bow their knees at receiving of the Sacrament, as appeareth in the harmony of the Confess. This Sacrament without adoration, and that worship which is due to God only, yet with due religion,& reverence must be received,& administered, and that specially, which is the greatest of all, nan●ely faith, and examining every once own self. 
Sacramentune religiose cum 〈◇〉 nipietate distribuitur. Populus autem fide●●um vsitatiss●mè in genua procum bens hoc accipit cum grat●arum actione. &c.  Anon after it is added This sacrament is religiously distributed withfull godliness, and devotion: The congregation of the faith all most usually kneeling on their knees receive it with thankes giuing, joyfulness, singing of hymns and holy psalms &c. The spirit of God directing them, and our churches in the unity of one external holy behaviour doing the like, may be a motive to persuade others contrarilie minded, to think that the Lord hath not left us destitute of that small portion of knowledge, which may determine a circumstance of this nature, and so we entreat them to resolve.   

Cap. 10. private communion.  
The book giveth allowance to minister to one alone, clean contrary to the word of God, and Christ his institution. whatsoever will not stand with the word of institution( Eat ye) that is forbidden without exception: But to minister the sacrament to one alone will not stand with( Eat ye): Therefore to minister to one alone is without exception forbidden.  
THis chapter is here as it seemeth entitled. A private communion. Upon what ground we know it, but with what a sinister mind, and to how wrong a conclusion any one may conjecture, and many do fear. If they take our communion for the mass then haue they reason for the name. Bishop jewel proving that a private mass, for 600. yeares after Christ was never heard of, calleth that a private mass. where the whilst alone did eat, and drink although in public, and that happily 2. or. 3. or more such as himself all apart were m●●●●hling, one in this comer, another 〈◇〉 that end, a third in a third place, and all by themselves at the same time in several places of the church, where the people present did neither eat, nor drink, but onely every massepriest himself by himself. Can these men( who like the name of communion we give to the sacrament) prove in this sense we maintain a private Communion. These terms were never known to fit our church doctrine, till those first moniters and the heires of their scruples had the use of the feruler more fit themseles to be under a ferular. The gentle admanition that was the first bait for this idle debate, then rawely entred, since over hotlie followed( but vainly, and vnfruitfullie God he knoweth, and we deplore) maketh this an occasion of their lamentable separation. ye should first prove( say they) that the private communion is agreeable to the word of God. And is it not reason they should first prove that we enjoin a private communion, before they iuioyne us to prove what they now reprout? Leoke over the book of common prayer from the first word to the last lease, it were an adventure warrantable( should the main cause lye on it) to instifie all by this one, and not to spare a solemn protestation that wee will loose the whole cause if they can make good but this one single, singular accusation, and take them at their bare word private communion. show they, or any for them, where wee use these terms. Name the lease, page., sentence, line, any syllable that beareth to any such purpose. mean they it in these words of the rubric. There shalbee no celebration of the Lords supper, except there bee a good number to communicate &c. or in these following. If there be not above 20. persons in the parish of discretion to receive the communion, yet shall there be no communion except 4. or 3. at the least communicate. Where a good number is to communicate, where at least, 4. or 3. are to communicate no just suspicion of ministering to one alone. peradventure the words they mislike, are not in the style& title of the communion but in some other place. What thē. turn we to the communion of§ sick, where the rubric is thus. For as much as al mortal men be subject to many sudden perils, diseases,& sicknesses, and ever uncertain at what time they shall depart out of this life, therefore to the intent they may be always in a readiness to die, whensoever it shal please almigty God to call thé, the curates shal diligently from time to time, but specially in the plague time exhort their parishioners to the oft receining in the church of the holy cómunion of the body, and blood of our saviour, which if they do, they shall haue no cause in their sudden visitation to be unquiet for lack of the same. But if the sick person be not able to come to the church, and yet is desirous to receive the communion in his house, then he must give, knowledge over night, or else early in the morning to the curate, signifying also how many be appointed with him,& having a con uenient place in the sick mans house, where the curate may reverently minister, and a good number to receive the communion with the sick person &c. A quick eye may soon ouerhip these words ( in the church) which considered satisfy to the full, and show it must be in public. Other words there are in an other place following, at the time of the distribution of the holy sacrament, the priest shall first receive the communion himself,& after minister unto thé that be appointed to communicate with the sick. Here stil in these places are more then one to join with the minister, and therefore is not the communion ministered to one alone. Where then is it they haue somuch as the least show for pretence of dislike? It may be these words ensuing. But if a man either by reason of extremity of sickness, or for want of warning in due time to the curate or for lack of company to receive with him, or by any other just impediment do not receive the sacrament of Christ his body,& blood, then the curate shal instruct him, that if he do truly repent him of his sins,& steadfastly beleeue that je sus Christ hath suffered death vpon the cross for him,&  shed his blood for his redemption, earnestly remembring the benefits he hath thereby,& giuing him hearty thanks before he doth eat.& drink the body& blood of our saviour profitablely to his souls health, although he do not receive the sacramét with his mouth. In which brief, many causes are alleged for not ministering the cómunion 

1. extremity of sickness  
2. want of due warning  
3. lack of cópanie  
4. some other just impediment.   In supply whereof, least the sick party may find himself agrieued he is to learns; if be haue learned, be is to learns; if he haue learned, he is to remember that earnest, and true repentance of sins, and a s●●d●ast saith in the ineri●s of Christ his death, with a due meditation of all the benefits, that come thereby, and hearty thanksgiving to God for the same, are an effectual powerful, true communicating to his souls health, though the visible elements be not for that time receined. Hitherto then somuch inquiry( as as hath beens made) yeeldeth no sufficient proose for their querelous allegation: Some other place belike there is, or else they are ill bested, that without all show in the world make show of complaint. Were it not for one onely sentence violently wrefted, they bad no colour at all. The words are vpon a closing point of direction for the communion of the sick. In the time of the plague, sweat, are such other like contagious times of sicknesses, or diseases, when none of the parish, or neighbours can be got ten to communicate with the sick in their houses for fear of the infection. Vpon especial request of the diseased, the minister may alonely communicate with him. Where the caveat greatly sets forth the wisdom of God in raising up the thoughts of his church, bykindely prouideing for occurrences, whither of health, sickness or any contagious difease. Sufficient alfliction wee may think it, when the Lord: humbleth a man vpon his bed, debarreth him access unto the public congregation. For no doubt in the stirring of the seas one mane overtaketh not another more busily then surges of grief accompany one another in a mans deep meditation, to think with himself, what he is deprived of. And the more delight and comfort any one hath took in the seal of his assurance, the more his soul longeth after it, and all little enough he thinks(& herein not deceined) to strengthen his faith, to enlarge his hope, and give him through contentment for his present estate. Then cometh to his mind, what a glad man sometimes the Lord made him, when he went with other leading, or following them into the house of God, and there accompanying them with the voice of singing, and praising, as both a multitude that keeps a feast:( O Lord of hosts how amiable are thy dwellings) when he fendeth long wishes after the courts of his God: The flight of a sparrow; the fluttering of a swallow occasion multiplied thoughts The little ones scarce peeping forth of their shell, more happy then he. For they can nestle, and rooff under the altars of the Lord of hosts. A stealing sigh often falleth from him, and that sigh not speechless. O that he had the wings of a dove, thē would his soul find comfort in the tabernacles of the most high, and because he cannot come abroad, might he receive any letter missive to him, whither by hand, or mouth of the minister( so wee understand the word of God, and the holy sacrament kissing each other, and coupling themselwes both in one and all to there him, poor prisoner as he is) no question then would they bee as seasonably welcome, as the rain vpon the mown grass, and the showers, that water the earth. It hath been the case of many God his children. Hiperius and others dangetously fallen sick vpon some heaune, 
In vita Hip●rii.  and grievous brunt they endured by temptations outward, inward, or both, to desire comfort vpon comfort, and all little enough, as they thought, and knowing what great things are spoken of the sacrament, and how it hath ministered much ioy unto them heretofore, with earnest desires they haue craved the like helps for their languishing conscience, before they give their last farewell to a decayed nature: We that are in health, and not brought to the doors of death may think it more then absolutely needeth, and( happily) so it is, because though a man bee deprived of the sacrament, yet he is not deprived of eternal life. But many in their distress thus persuaded, yet desire the use thereof, because they reckon,( and they reckon not a miss) that their last end may thereby be made unto them the more comfortable. Wherefore as Elisha said to Gehezie of the woman that didmore( as he thought) then needed. Let hir alone now, for hir soul is vexed within hir, and the Lord hath his it from me. Let them alone good souls: their spirit in that anguish is much troubled, and panting like the hart, that brayeth for the water brooks will not take comfort to any purpose, till it be had into the wine cellar, and brink his fill, at the well-spring of that spiritual consolation, which is committed unto the church, 
Viaticum illis qui de boc saculo recedunt. Canon. Arausican.  and is the souls heavenly viand, while shee is yet a sojourner vpon the earth. It is a doctrine of our church anouched in the rubric cited before, that in case the minister can persuade, bee do his best in devour. But say be neither doth, nor can, and the sick body well assured of the truth of our doctrine, yet for all this coveteth to haue the signs visibly aforded him for better imprinting in his memory the death, and passion of his, and our redeemer( for no question but somewhat they add, and that somewhat is much comfort when they may be had) what can our church do less, but so far yield to the earnest, and in deed possiblyhis last request then made vponspeciall, 
Nemo illud vel quaerit vel acci pit, quodiam ha bet, ergo in vsu eucharifliae, nec quaritur nec ac cipitur remissio peccatorum. Andrad, con. Chemnit.& passim Anabap Illum pater pro ponit fide appre hendendum,& accipiendum ad remissionem peccatorum,& in verbo& in sacramentis. Chemnit. de in stitut. sacram. caena pag. 77. B In hac carnis nostra deprauatione inter tam varias Diabol● insidias &c. Ibid. Cum promissio loquatur in genere, an etiam ego qui credo, habeam remiss● onem peccatorum an verè,& cer to,& firmiter cant habeam. Ibid.  and weighty occasions. No man but instructed in the words acknowledgeth that he, which repents and believes the gospel receiveth forgiveness of smne, which as it is a true foundation, so an ill frame is raised vpon it, that therefore there is no need of the sacrament. For to what end seek we remission of sins when wee haue obtained it already? But such conclusions are in force with those, who look vpon the truth with popish spactacles, or Anabaptists eyes: Their wrong imagination springs from ignorance of the doctrine, and saving use of this sarrament. For Christ the mediator with his obedience, and merits is the onely foundation of reconciliation with God, and remission of our sins. But God the father proposeth him to be apprehended by faith, and to be received for forgiveness of sin both in the word, and sacraments: Now they are much deceived that think our reconciliation with God, and forgiveness of sin are like colours laid in oil alway alike fresh, the beauty never fading, so as one had, we haue no need to think any more of it. But the perpetual action of faith, and daily exercise in this life is to apprehended Christ more, and more firmly, to abide, and persever in him, not that he can be utterly, and quiter lost, but because else the luelie feeling,& present comforts thereby had, may weaken and fail. Nay there is not any moment of time in this corrupt estate of ours, what with the devils snares, the worlds suggestions, and our own deceuable heartes. But the more we examine ourselves, the more we confess this for a truth, that we are to seek, embrace,& apprehended the favour of God,& forgiveness of sin. Bessde that in temptations the mind is chiefly grieved in such a question as this. chambermaids the promiss speaks in general terms, how may it appear to me who do believe whither I haue remission of sin, or how may I assure myself cerrainly hereof? To this end therefore God, who is rich in mercy which he hath powred out in abundance vpon thē, that do beleeue, beside the word, 
Prater verbu●● instituit etia●● vsu●● sacrament torum. Ibid. justin mar tyr. apol. 2. versusfin nē Dionysi● Alex and. Fabio. in epist.  hath ordained the use of the sacraments. Shall we look to the times ancient, or present, the equity of this truth will soon show itself? The ancient christians reckoning the communion performed in public to be their act, that were absent, as theirs, who were present, did communicate the eucharist unto the absent in token of their love, and mutual fellowship: Such absent, as were either necessarily hundred by inevitable occasions, or else were sore sick drawing to their long home, or otherwise standing excommunicate, desired to make their peace with God, and his church, and so( in token of hearty reconciliation on all sides) were made partakers of the holy mysteries, 
Saepenumerò recipi petierat ve rum nemo illi attenderat. Eu( ebb. lib. 6. c. 44. Moriturossi potant, vt maximè si etiam an▪ teà suppliciter petierunt admitti debere, vt spe bona fulti migrent. Ibid. De his qui recedunt excorpore antiquae legisre gula obseruabitur vt fi fortè quisrecedat ex corpore, necessa rio vitae sua non defraudetur vi atico. council. Nicen. can. 12. graec. 13. Quoties aliqua infirnittas superuenerit, cor pus& sanguinem ille qui agrotat accipiat August. sorm. de temport.  though at home on their deathbed. This witnesseth justin Martyr, who was in the first age after the Apostles: And in the second age example may be taken from Dionys. of Alexandria in his Epistle unto Fabius as it is quoted by Euseb. writing the history of Serapion, how falling through persequution,& offering to Idols he was cut off from the church, to the terror& affrighting of others: Good old man he often desired to be received into the bosom of the church: It would not bee. No man headed the request. His sickness increasing, he lay speechless for three whole dayes deprived of the use of his sences the 4. day came to himself again, at what time, seing how it was with him, he grew more instant, then ever before to receive the sacrament, the pledge of his peace made with God,& the church, which no sooner obtained but withal most come ortably he finished his life. A thing usual in those times for such as lay a dying, if they made request special earnestsuppliant, himble request, they were allowed the favour of the communion, that supported with a good hope they might depart hence in peace. In the next age the same course was held by the council of Nice where the fathers gave in charge according to the ancient rule, that the holy communion should be denied none toward the time of their death. This council so ancient as it was nigh 1300. yeares ago, even thē confessed that this order( the church took& we retain) was before those times much ancienter. So did it continue long after, as wee may observe in those sermons of time, that go under Saint Austin his name. As often as any sickness, or infirmity shall happen, let him that is sick receive the body& blood of the Lord. 
Quoties aliqua inftrmitas. superuenerit, corpus& sangusnem ille qui agrotat accipi at, August. ser. de tempore. AEgrotis dare oportet fateor said etiam coram agrotis possent peragt mysteria, P. martyr. AEgrotis qui pe tebant coenam dominicam non uegabat. in vita Oecolom-Bucer censes. call. epist. Muscul. Tit. de con. dom. Sine superstitione,& offendiculo& na flagitat agrotorum infirmitas nolimus sanè ob causam eccle sias seindere. Beza.  In these latter times peter Martyr ●●●wering this objection that the sacrament must be minisered to the sick. It must I confess( saieth he) be ministered to the sick. But then might it bee in the presence of the sick. In the life of Oecolompadius it is written of him. The sick that desire the Lords supper he denied it not them. Bucer in his censures alloweth it: so doth M. Caluin in his epistles, if the sick folkes desire it. The like doth Musculus and Hiperius. If this wee speak of( faith M. Beza) may be done without superstition, and offence, and that the weakness of the sick party do require it, wee would not truly that any one for such a cause should rent the church by schism, and contention. And certainly it seemeth the general opinion hath been from time to time, that if men in their health need this sacrament, much more when they are weakened and spent with sickness. For it fi●●eth best, when wee are most humble, and penitent, which commonly in the elect of God is by degrees more, or less, but in a heavy visitation many times our humiliation is wrought most effectually, when the conscience almost squezed with a serious consideration of sin, the body, and soul are humbled under the mighty hand of God. Which may be the case of many in these times, whither excommunicate. or suspended from the Lords table, or having wasted themselves in lawless suits, or conceiving amiss of our sacraments ministry, doctrine &c. afterwards touched in heart seing the grossness of their error do reconer themselves, the Lord illightning their eyes, that they beg with great earnestness to haue a part in that sacrament visibly, whose fellowship poor seduced souls they did either detest, or neglect, or except against before. What joys the Lord ministereth his childien at such times, as in faith, and true repentance they receive these infallible tokens of his gracious love, they only know whom the Lord hath prepared for that heavenly banquet, and what can they tell( good heartes) yet once again ere they give up the ghost, howe the Lord may yield them like comforts, and that with more chéerefulnesse then hitherto he hath done? And may it not be hoped that a faithful Communicant in the very instant twixt life and death, seeth in this loue-token the very joys of heaven presented unto him, as an effectual motive to hasten him hence, and to strong then him in his ioutney to his long home?  The Communion book giveth allowance to the Minister, to minister to one alone. 
Nothing contrary to Gods word, and Christ his institution to minister to one alone at a time, for how can it he other wise. But if they mean one alone, and alonely, as if none else did communicate, but the sick party bedridden, they speak an untruth. For more are required at the Minister his discretion. And a very poor body, he or she is, like a Sparrow on the house top, that hath neither wife, nor seruant, nor friend, nor chairewoman, nor keeper to tend, and tender him in his sickness, yea even in the Plague-time God dissurnisheth not a man of all company, but one, or other good neighbour he hath( beside the Minister) whom( unless the congregation be provided of another sufficiently able, that may supply his absence) the laws of our Church, and his own conscience spare from communicating when the infection is: And great reason, because if a particular grieved, be to be eared for, so are many much rather both of his family and of the whole parish, least through his unadvisedness he draw them into the like contagion. 
Zanch. in Philip. 2.27.30.  Master Zanchius sheweth this at large speaking of Epaphroditus and his earnest care for the Saints at Philippi, so do other writers, whose names we spare in this argument, 
Can. Eccles. 67  yea so doth the rubric in the book of common prayer, and the Canons ecclesiastical in case the disease be known or probably suspected to be infectious. But admitting there were not another to communicate with the sick person, 
Etiamsiminimo numero. B● cer. in Math. 18.19.  is the Minister no body, doth not he, and that sick party make a number, though the least of all numbers? If but two, or three agree vpon earth saith our Saniour, &c.  To minister the Sacrament to one alone doth not stand with eat ye. 
To minister the sacrament to one alone at a time standeth with the words of Christ his institution, because Tertullian his rule is true: 
Subiectum est generali speciacle, in ipso significatur quia in ipso continetur. Tertul. de velam. virg. cap. 5.  Particularities are signified under that which is general. And therefore in saying( eat ye) necessary is implied eat thou, unless we shall think that when our saviour said baptize ye, therefore one alone may not baptize, or praying( Pray ye thus) therefore one may not pray alone.  It is faulty that we do not use in a generality, once for all to say to the Communicants. Take ye, eat ye, drink ye. But unto every particular person, eat thou, drink thou, which is according to the Popish manner, and not answerable to the form, that our saviour did use. 
One false principle breedeth many errors. For see their argument how it is concluded. 
Arist. Physic. lib. 1. c. 2.  That which will not stand with the words of institution( eat ye) that is forbidden: But to say take thou, eat thou, drink thou, stands not with the words of institution, eat ye, drink ye, &c. Therefore to minister it in such words, is without exception forbidden. But a weak eye may see the weakness of this reason. Must we tie ourselves unto every syllable. And if Christ speak in the plural number of more may not we speak in the singular number of one, and one apart by themselves, which howsoever singled, are more then one being reckoned together? For so is this eat thou, drink thou, Being but of two, how much rather. Which in effect is, as Christ commanded, eat ye, drink ye, &c. So do they: But say: must we needs tie ourselves to the very syllables, which Christ spake,& in that express form which he used, then leave we our natural language, and speak we Siriack or some such like, because he so delivered the words of institution? And must we use these words ( eat ye) once for all and no other? Why then is not a complaint taken up against other Churches beyond the Seas, where one Minister cometh, and saith vpon delivery of one part of the Sacrament. 
Minister ecclesia vnicuiquo ad canam acc● denti partem de pane domini defractam porrigens dicat, panis quem frangimus &c. mi-Formula ad nist. Catech. pag. 296.  The Bread which we break is the Communion of the body of Christ. Then another Minister of the Church reaching the cup saith: The cup of blessing which we bless is the Communion of the blood of Christ.  In Sermons we do not distinctly speak to one man apart from another, therefore neither is it convenient to speak these words, eat thou, drink thou, severally to man after man. 
This is no reason at all. For first we know how in Sermons many( whose massy boldness ouerballanceth godly wisdom,) furiously convent the consciences of men. Not amiss to speak to mens harts out of Gods word plainly, and truly; but splenetickly to gull mens persons as if men would call them distinctly by their proper names, growing into particulars by a finger-pointing description, culling a man out thus? Thus attired, thus sitting, in such a pew, &c. We hold not fit. The fault is not better known, then they are, that make the fault. 
Scio me offens● rum esse quam plurimos qui ge neralem de viti is disputationem insuam referunt contumeliam,& dum mihi trascuntur suam in dicant conscien tiam multe peius de se quam de me iudicant. Ego enim nemi nem nominabo, nec veteris comaedia licentia certas personas eligam atque perstringam. Hieron ad roast epist de vivendi forma.  A general discourse will reach home. I know( saith Saint jerom) that I shall offend very many, who refer a general disputation concerning 'vice to their own shane, and while they are angry with me, they show their own conscience, and do judge far worse of themselves then of me. For I will name no man, nor after the licentious manner of the old comedy, will I choose out certain persons to perstringe them. Here we learn, how it is not safe to speak unto men personally in our Sermons, and that they, who do so, are rather satirical, then other. But come we to the second branch of their comparison, which is rather a disparison, if it be rightly called. For the Sacrament is not so to be ministered, as Sermons, which are published in general terms, but more particularly, and by personal application. Because, 

first though Christ said, eat ye, drink ye, collectively all at once, yet that distributively he did not, they must prove before we reverse that form we haue received.  
2. In ministering comforts we may distinctly speak to every one in his own person, because it is a part of the glad tidings of the gospel, but in denouncing of Gods judgements so warrantably we cannot do.  
3. Our voice cometh unto all at once, but distributing the Sacrament is to man after man.  
4. These petty controuerst divines, that are so hard to please, allow in baptism, that the Minister say, I baptize, though our saviour spake in the plural go ye, and baptize: And if in one Sacrament the application must be made, why not in another? seeing that Sacraments are applicatorie seals of the righteousness of faith.   To justify their opposition they might allege against us the manner of the greek Church which saith not as we do I baptize thee, 
Baptizetur N. ser●us Christi in nomine &c.  but let, N. the seruant of Christ be Baptized in the name, &c. But will we know, why this is not misliked, and in the Sacrament of the Eucharist the other is, our Antagonists want neither stomach, nor will, but the onely reason why they do not, is, some fortaine Church beyond the Sea retaineth the form, which we do use. In brief to fit both their scruples, whether eat ye, or in particular, eat thou, the answer, which Master Beza maketh in the words of baptism may suitably be used in the words of the Eucharist: 
Non praescripsit suis ministris Christus quibus, vel quot vo cibus essent vsuri &c. said actum ipsum defini●t. Bez. Qq.& Respon. pag. 85. Formula in latinis ecclesiis obseruata mihi videtur admandatum domini propius accedere,& confirmanda baptizandi fidei accommadatior. Ibid.  Christ hath not enjoined his Ministers what, and how many syllables they must use in the function of their calling, but he hath limited the Act, when he commands them to baptize. And whether they say ( I baptize thee) or let this seruant of Christ be baptized, the matter is not great, so the form of the very Act be observed. And( yet saith he) to speak as it is the form in the latin Churches( me thinks) cometh nearer to the commandement of the Lord, and is far more fit to confirm the faith of the party baptized. Because the Minister speaking of himself in the first person I baptize, and putting to the pronoun ( thee) maketh the mind of the party baptized, both to observe the action more diligently, as if God himself were then present, doing by himself, what the Minister by word of mouth testifieth, as also to apply the promise to himself properly and peculiarly. No hard matter to fit this to the present occasion, why in the Eucharist we use these words eat thou. 
Tum ad promissionem propriè, ac peculiariter sibi applicandam Ibid.  First, because often repeated better remembered, 2. Because of the special denomination, and application then made: As for the other point, our Church is not alone in ministering to the sick, for beside those testimonies afore produces we may understand. That to the right& due action of the Eucharist are required two at the least, namely the Minister blessing the Eucharist, and he to whom the Sacrament of the Eucharist is dispensed, 
Hac est pia unctio qua spiritus sanctus efficax. Ibid. sect. 15. pag. 197. Priuata& extrema agr●● tantium communio &c. Muse. Tit. de caena de mini.  so speaks the Church of Wittenberg, naming it that godly ointment( in S. John his Epistle) whereby the holy Ghost is effectual in those that do beleeue. In diuers other Churches this maner of ministering the Communion in a private manner is to be retained as Musculus witnesseth for this end, that the party thereby may bee strengthened in faith, made stronger against temptations of satan, and better armed to bear the pains of death. As for the place( though private because some chamber, or the like) yet we must not think, it frustrateth the power of the sacrament and the virtue of the administration. For that is one, and the same in it own nature, how ever circumstances of time, and place do alter extraordinarily. What else was the room but an vpper chamber, where our saviour kept his supper with his disciples? Where was it but at home the paschal lamb was eaten? and where for many yeares after Christ the whole service and sacraments celebrated, but in hidden places, private and secret, 
{αβγδ}  at what time perseqution,& sickness were in force? the former of which two ceaseth, namely persequution; for God hath raised up one, whose just title Defender of the true ancient faith strengthen& ever long may it our good hope of the peace of the Gospel but impotency through sickness to come abroad, as also the weak conscience needing special choice comforts are even now very urgent occasions to haue the communion sometimes somewhat private, not any way herein contrary to our saviour christ his institution. But for ought we can see complain wee may of want hereof, not using it at all, rather then of the abuse in using it ill. For what with the venom of some doctrine, as that sacraments need not, what with the prophainnesse of men, that they care not, what with the slackness of some minister, what with forgetfulness in the sick, what with frivolous obiectiones in misliking it, what with the danger of contagion by some diseases, a very ancient praise worthy commendatione is discontinued. Satan much advantaged and the sick soul, that needs the spirit of corroboration against the terrors of death and harined in a joyful expectation of deliverance in good time, is then lest destitute, when is most use of all such possible helps. What think we of this? Shall Scribes and Pharisées use falsely supposed remedies, for so they do, and we neglect true, seasonable, convenient succour? as if the readiest way to reach home were best to shoot short, and enough were held done to proone a good Christian( alway provided) we do not so much as Papists. Because they pray, fast, give alms, &c. We shall do well to do none of all, 
Seu●n. Sulpit. epist. histor. eccles.  these like one Ithacius, who so far detested Priscillians doctrine of abstinence, and every spare diet was suspected of that heresy, and with him the losest demeanour made the sincerest profession. But in utter loathing of all such gross folly this we may learn as a sufficient resolution. What if the shield of popery bear not out Paper shot, and their private Masses stand the sick in no stead? yet know we so many, as fix not the grace of the Lord on the outward Element, but bring their thoughts in obedience to his commandment, distressed fowls craving comfort at home, when they cannot come abroad shall( no doubt) find the Lord to seal up in their consciences by the ministery of the word and Sacrament, as effectually in that hour of their necessity, as in times of greater assemblies and more public meetings? Alway remembered that some neighbours join in fellowship for that holy business, they prepared aforehand, as it becometh, and the sickness be( though desperate yet) not infectious, or if none can be got( and that were very strange) yet because others default may not abridge a sick mans comfort, resolve that the Minister communicating, the sick party cannot be thought to receive alone, as some are disposed to argue.   

Chap. II. Of Confirmation.  
These words are in the rubric before the catechism: Confirmation is ministered to them, that be baptized, that by imposition of hands, and prayer they may receive strength, and defence against all temptations to sin and assaults of the world, and the devill, &c. These words we cannot Subscribe unto.  
IMposition of hands joined with holy prayer is a grave ancient custom, whose original we red of in Scripture, as of isaac blessing his Some jacob, when he would offer, 
Genes. 27. 24● Exemplum habemus in Isaa● qui manus &c Calu. apud Marl●. in Math 19.13. Genes. 48.14: Exod. 29 10. Leuit. 1.4. Numb. 27.18. 2. King. 5.11. Math. 9.18. Marc. 8.22.  and consecrate him unto God, that he might be the promised heir. jacob likewise blessing Ephraim and Manasses joseph his sons imposed his hands on them, and prayed. Which self same ceremony was used in sacrifices: for Aaron, and his sons laid their hands on them. And in ordination, as when Iosua was chosen. Num. 27. In bodily cures I thought( saith Nuaman) the man will, &c. Call vpon the name of the Lord, and put his hand on the place to the end he may heal the leprousie: And Christ our saviour used it, when he entreated to lay his hand vpon his daughter, as also in curing a blind man: as also in admitting little infants to bless them, he put his hands vpon thē,& prayed. After whose departure to the Father, 
Math. 19.13.  the ●●éeuers for a time used it in common. 
Marc. 16.17  For so our saviour promised They shal lay their hands on the sick, &c. But then(& alway after) the Apostles, and after the Apostles in succ●●ding ages,( Bishops in regard of their prelacy( as S. jerom witnesseth) did accustom themselves to this ceremony,& withall God did vouchsafe miraculous gifts, which haue their sun setting, and know their going down, yet other graces of corroboration, and perseverance are of continuance hold on still, and stand in supply. A time there is that Barzillai may go to the brook, and can go no father, but david, and the spirit of david hath father to go. The date is at an end for those extraordinacie gifts, which came by necessity of those times, and made entrance for the gospel, now these of strength, knowledge, comfort, and daily increase in them, for which the bishop prayeth over the child with imposition of hands are for longer time, namely to the worlds end. As for this speech where the words in the. rubric by imposition of hands and prayer the baptized receive strength. &c. as( if like the children of the prophets crying Death in the pot, when somewhat was shred in, scarcely pleasing their taft), so these mean, there is death in this sentence, not fitting their knowledge, that haue ta●●ed of the heavenly grace revealed in the word; wee answer this phrase by imposition of hands &c. is agreeable to scripture, 
Act. 8.18. {αβγδ}. 2. Tim. 1.6.  and the ancient truth recorded since that time in the monuments, and writings of the fathers. To scripture, where this express form is mentioned when S●●● Magus, saw that by laying on of hands the holy spirit was given &c. So to stir up the gist of God, which is in thee by the putting on of my hands, which latter place though it speak of this ceremony in ordination yet the former of these quotations entreats of confirmation after baptism as doth also acts 19.6. But( whither first, or last of those scriptures cited in the margin) the grace of speech is the same namely by imposition of hands &c. The like wee find in the writings of the fathers. Tertullian thus, the flesh is shadowed with imposition of hands, that the soul may bee illightued by the spirit. again in another place. After baptism administered then hands are laid on by benediction, and blessing, 
Caro manus impositione adumbratur, vt anima spiritu illuminetur. tertul, de resurr. carnis. Dehinc manus imponitur per benedictionem adnocans& inuitans spiritum sanctum, Id. de baptis.  aduncating and imitting the holy Ghost. This ancient manner Saint cyprian justifying out of A●ts 8. by the example of John, and Peter, maketh this observation. The faithful in Samaria( saieth he) had already obtained baptism, onely that which was wanting Peter, and John, 
Nunquid quoque apud nos ge ritur, vt qui in ecclesia baptizantur per pralatos ecclesia offerantur,& per nostram orationem& manus impositi onem spiritum sanctum consequantur. Cyp. epist. 73. ad Iubatan Post fontem sequitur, vt perfectio fiat, quan do ad inuocationem sacerdotis spiritus sanctus infunditur. Ambros. lib 3. de sacrament. c. 2. Exigis vbiscrip tum sit? In act● bus Apost. sedetiamsi scrip turae authoritas non subesse● totius orbis in hanc partem consensus instar precepts obtineret. Hieron. aduer. Luciferi. S● super●enerit ad episcopum cum perducat vt per manus impositionem perfics posset. council. Eliber can. 38. Eos episcop●sper benedictionem perficere debebit. can. 77. Ibid. Manus ab episcopo imponi vt accipiant spiritum sanctum. Arelat. can. 17. Vt mundi, donum sper●tus sanctvaleant accipire. Aurelian. Deus largitur gratiam per impositionem manuun. Chemnit de sacrament ordinis. pag 245. Donum comfirmatum in eofuit& auctum per impositionem manuum Zanch. pracep. in c. 4.19 pag. 715.  supplied by prayer and imposition of hands to the end the holy ghost might be powred vpon them, which also is now done among ourselves, that they which are baptized in the church, are offered up to God by the prelates of the church, and by our prayers, and imposition of hands obtain the holy ghost. This phrase continued to the daies of Saint Ambrose who speaking of confirmation writeth. After the fountain, it followeth that more be done( or word for words) that there be perfection, when at the prayer of the priest the holy Ghost is infused, and powred down. Saint jerom against the Luciferians writing that the Bishop did give the holy ghost unto the baptized by imposition of hands addeth you are earnest to know where it is written: I answer( saieth he) in the Acts of the Apostles. But although there were no authority of scripture, the consent of the whole world in this behalf should be as a commandment. Out of diverse ancient councils, of Eliberis, Arls, orleans the like may be proved. Eliberis: If the baptized shall happen to live, bring him to the Eishoppe that by imposition of hands he may bee perfited, and afterward can. 77. Those which the Deacon hath baptized, the bishop must perfect by prayer or benediction. The council of Arls. hands are laid on by the bishop, that they may receive the holy Ghost. That of orleans. After coming to confirmation they be warned to make their confession that being cleansed they may receive the holy Ghost. But contenting ourselves with these testimonys of antiquity, among our late writers not to name many: Chemnitius& Zanchius witness the use of this phrase: Chemnit: God giveth grace by imposition of hands. And Zanch. the gist was confirmed& augmented in him by imposition of hands. True it is that our writers speak of the ceremony used in ordination, but yet of the ocremonie it is, that they so writ, which argueth the phrase not only tolerable but lawful. How much rather are we to judge thus, both scripture and antiquity avouching as much. And therefore what reason bane we for some sew unadvised mens pleasure tō renounce a truth so throughly approved, namely that by imposition of hands& prayer children may receive strength and defence.  Confirmation hath that ascribed unto it, which is proper to the sacraments, in these words; That by imposition of hands, and prayer they may receive strength, and defence against all temptations to sin, and the assaults of the world, and the devill. 
proof for some mens just dislike in this, hence appeareth, because it is proper to the sacraments, as if thus in form of argument it were concluded what is proper to the sacraments must not bee attributed to any thing else: to give strength, and defence against all temptations of sin is proper to the sacraments, therefore not to be attributed to any thing else: and if not to any thing else, then not to imposition of hands, and prayer. In making answer whereunto, wee must know, that it is not proper to the sacraments to give strength and defence, against all temptations. For proper that is called which is onely, alway, and unto all proper. But to give strength against all temptations is not proper to the sacraments: It is a thing common to other, as to the sacraments, but not proper onely unto them. For the spirit properly is the spirit of strength, and corroboration and none else. As means indeed, or helps so the sacramentes are, but so are they not alone. For the word of grace is able to build father, and exhortations, and faith, and prayer, and daily experience of Gods mercies heretofore, and conference with learned men, and diverse other good blessings from God do strengthen a man against all temptations &c. Wherefore in a word wee return them for answer, it is manifestly untrue, that confirmation hath that ascribed unto it, which is proper to the sacraments.  Confirmation hath that ascribed unto it, which is proper to the sacraments in these words: we pray thee to certify them, on whom we haue laid our hands by this sign of thy favour, and gracious goodness towards them. 
No good argument to conclude from a sign to a sacrament; as if because wee hold imposition of hands a significant action therefore we ascribe that unto it, which is proper to the sacraments. All churches, that take this ceremony to use, understand that it is a figne of commending to God that same party, on whom hands are laid and if so, what difference is herein, from that practise, which our church retaineth. May it bee a sign of commending unto God without derogation to the sacraments, and shall it not be as lawful to certify of Gods favour? Hitherto we haue always thought, that they who are commended unto God by prayer( as at this time they are) haue a sure evidence, that they are the Lords. The very order of the words whence it pleaseth some to take this their exception doth sufficiently clear both, what our church doth, and what her purpose is herein. It is not the bare imposition of hands, as if that had power of itself to give such a certificate. solemn prayers are made be the Bishop over the child, yea prayers are doubled, treble, then this ceremony annexed withall for a visible sign and not a sacramental sign, which consisteth of some outward earthly element as bread, and wine &c. but sign in this prayer is sign of what the bishop doth and the party baptized understandeth is done, which is to such a one a plain certificate, that he hath had Gods singular favour revealed unto him, in that of an infant of a day old, he is brought to some competent measure of knowledge of God his grace, and will, as also in that he is vpon examination confirmed, and certified by his reverent father in God, who is able to judge, and accordingly so doth, how, and how far forth he is grounded in the necessary elements of true religion.  Imposition of hands and prayer are both linked together with a coniunction copulative( And) implying that they both jointly concur to obtain this strength, and neither of them sever ally. 
If this copulative ( And) were in the same kind of cause, as it is couched in the course of the same sentence, Reason were to judge equally of them both, But in as much, as the one is externally to us, the other internallie internallie to God, both effectually, but in diverse manner she practise of such disputants may be more justly suspected, then their argument need greatly be feared. This word ( and) here, is a copulative in use but a disjunctive in power: the weakest being put first in the rank, but with respect to him that followeth. Imposition of hands were of little worth, but for prayer. The method and ordering of which words is like that Math 17. By fasting and prayer diusls are cast out: 
Math. 17.21.  None but knoweth lasting is no part of the spiritual service, and worship of God, nor any cause of itself able to dispossess a devil, yet joined with earnest and hearty prayer unto God, wee red what is spoken thereof.  If it be prayer alone, that obtaineth strength, why is imposition of hands used? 
Prayer alone may obtain strength, but not altogether in this action because though a weaker coupled with it, 
Doctor Fulk: Act. 8.17.6.7. Cum tincti essent homines in infantia nec fides professtonen ediderunt, dea cretum est, vt cum venirent ad maturiorem aetatem, vocaren tur ad ep●scopum, vt publicè fidem suam profiterentur Tune episcopus manus imponebat its, hoc est orabat pro its, vt in ve rafide persisterent. P. Martyr. come. loc. clas. 3. c 8.14. Inutilis est con sirmatio, nisi primo modo ser netur. Ibid.  as a candle that is tinned in the sun, yet somewhat it is, though how much or how little, we cannot discern. But that prayer it is, which strikes the stroke wee are lead to think with ancient& late writers. ancient as Saint Austin and after him Doctor Fulk, and Peter Martyr. Imposition of hands by Doctor Fulke after Saint Austin, is prayer over a man. master Peter Martyr in his common places. When infants were baptized not able to give an account of their faith, it was decreed that when they came to riper yeares, they should be called to the Bishop to make public profession of their faith. Then the Bishop did lay his hands vpon them, that is he prayed for them, that they might continue in that true faith, which they publickelie professed. And afterwards touching the gross abuse thereof he addeth these words. Confirmation is unprofitable, unless it be kept after the first manner. That manner he meaneth which before is here mentioned. Now then albeit prayer be the very principal, yet that external ceremony namely imposition of hands was also used for diverse reasons; partly in regard of the baptized, partly of the ceremony itself. Of the baptized, because by this means such an one knowing her should bee examined, did look the better to the learning of those principles, which were required and after the episcopal benediction was much comforted and strengthened as his own comfortable experience herein could best witness. 2. in respect of the ceremony itself used gravely and solemnly by the Bishop after and with prayer, which if altogether needless, and of no use, Peter and John needed not to haue took such pa●●es as to come from jerusalem to Samaria to haue laid hands vpon them, whom Philip the Deacon did baptize. For they might haue prayed in jerusalem for them, but to show that the other ceremonial action might haue due place, therefore is it, they did both accordingly; ever since the church of God hath used both prayer and imposition of hands for distinction sake to distinguish the baptized after examination from others that are prayed for, Because though prayers be made for others, and so the comparison is alike, yet are they not with imposition of hands after catechizing a young graft, as then the manner is.  If the signs that Christ hath instituted in the gospel bee sufficient to represent, and seal up unto us Gods favour, as in baptism the washing of water, in the Lord his supper the representations which the bread and wine do offer to our mindes, then to bring in, or to approve by subscription the bringing in of other signs at the administration of these sacraments, to represent, or seal up unto us Gods favour as special graces, which the said sacramentes were instituted to represent, is to detract from the sufficiency of Christ his institution, and is an impious addition. The like may be said of the signs of imposition of hands in confirmation, and in other like things not commended unto us by Christs institution. 
So far forth as this objection concerneth the sign of the cross in baptism, because we would not trouble ourselves, 
Part. 1. c. 26. pag. 139.140. &c.  or the reader again, wee entreat him to look our first part cap. 26. As for that where it is added. The like may be said of imposition of hands in confirmation, we invert their words. The like may not be said. For imposition of hands is not a sign brought in at the administration of the sacrament either baptism, or the Eucharist but long after baptism& sometime before the Euchrist: therfore( supposing it were true that is falsely surmised) the like may not be said of imposition of hands in confirmation. For the argument itself here used( to ripe up the very bowels thereof) is very weak and ruinous. The sequel of the Maior proposition wee utterly dent( that is) It doth not follow that wee detract from the sufficiency of Christ his institution, if wee approve of the bringing in this ceremony of imposition of hands. For might this be a matter of consequence it would enforce by way of reasoning to the like purpose in the dayes of the law. If the fignes that God hath ordained in the law were sufficient to represent and seal up unto the Iewes God his savour as in circumcision the cutting of the flesh, in the passeouer the representations, which the paschal Lamb did offer to their minds, thē to bring in other signs as imposition of hands &c. is to detract from the sufficiency of Gods ordinance and is an impious addition. All which draft faileth in the handling, because that notwithstanding the sufficiency of both sacraments in time of the law, yet this ceremony of imposition of hands and prayer for confirming& strengthening was thē used. Where hence followeth. If so that imposition of hands did not impeach those sacraments at that time no more may it be thought to hinder the sufficiency of these,& if then no cause but it might be used though those sacraments were ordained, much less now is there cause, for the reason is all alike both in the sacraments of the law and of the gospel. This might suffice to show the inconsequence of this reason. But wee will examine the words yet more thoroughly.  If the signs that Christ hath instituted be sufficient &c( See before) 
The sufficiency of a thing, whither sacrament, sign, yea of the word itself is not impeached be addition of that which is explicatorie and of good use. Sufficient is the holy scripture itself, neither may a man add, or detract from it, a curse there is vpon those that so do, yet none of all their persons are in danger thereof, whose reverend, ancient, painful, godly labours haue been employed in commentaries, expositions, sermons, catechism, paraphrase, or the like, nor do their commendable trauils detract from the sufficiency of the scripture. Sufficient is a word of truth delivered by one honest man to another, yet anoth sometimes is annexed, and never thought derogatory to the truth being so tendered, as it should bee. Sufficient is anoth to hind a man, 
Simiuor maior rom dixerit.  yet more inviolable, and harder vpon any plea to be recalled, when a corporal ceremony of lifting up the hand, or laying it on the holy gospel is joined thereunto. Sufficient is a vow made in baptism. For therein wee promise unto God all things that are for his glory, our neighbours benefit, and our own duty, yet if a man do promise any thing afresh, bending himself to, or from this or that, being the surderance of the glory of God,& his own good, it is no way derogatory from the former which he made, and therefore these terms of ( impious addition) might haue well been spared.  The like may be said of other like things, not commended unto us by Christs institution. 
As if other things added to, or after the sacraments, not commended unto us by Christ were impious additions for this coherence we note in the words by their necessary dependence from the former. But wee haue cleared imposition of hands which was not by Christ his institution in that sense as this objection intendeth, yet was alway practised by Christ& his Apostles& afterwards by apostolical men. And that other things, which our church approveth, 
Audini iam ex te confessioment fides tua quod credas in deum patrem, filium, et spiritum sanctums in have igitur confessionem in tinge te in equam, vt, hoc signacule certus siste esse insertum christ. vade in place Brentius in catechis. de bapt. Sponsores tart. debaptisme,  not mentioned by Christs institution or impious addition, wee hold a speech that proceedeth from more spleen then truth. The manner of saying I baptize, is no form of words, which our saviour instituted, yet no impious addition to the sacrament, That it is not the express form, which we can exactly enforce vpon Christs institution may appear before, as also by M. Brentius, who in his catechism approveth of the minister that shall say thus to a new comert coming to baptism. I haue now heard of thee a confession of thy faith that thou believest in God the father, God the son, God the holy Ghost,& therfore into this confession I baptize thee into the water that by this seal thou maiest be sure that thou art grafted into Christ. go in peace. The having of God-fathers and Godmothers in baptism is a thing not commended unto us by Christs institution, yet no impious addition: The ceremony of dipping once or thrice in baptism is that, 
tertul. de coro milit.& adds uers Praream. Chrisost. bomil. 24. in Ioha.  which the church hath used diversly sometimes one way sometimes another: thrice at a time in, and before the daies of Tertullian, and chrysostom, sometimes once, as now, because of the Arians and other heretics, which did abuse that triple action to signify three natures of the 3. persons, where before it was intended by the church to signify 3. persons in the trinity, 
Greg. lib 1 epist 41. ad leaned. council. Toleta. 4. c. 5. Eusch histor. eccles. lib 7 cap. 20.  and Christ his 3. daies abode in the grave. The giuing of a name( as wee term it a christian name) to the child in baptism is not commended unto us by Christ his institution yet wee hold it( as our church useth herein) no impious addition. The ceremonies of diving the whole body into the water, pausing under the water and rising up again from thence seemeth to bee an ancient rite, 
Piscator. Rom. 6.3. Beza. Ibid.  whereunto the Apostle Romans 6. is thought to allude in the death of the old man, his burial, and resurrection to newness of life. A sign added unto baptism( notwithstanding baptism itself doth signify so much) and never then called an impious addition, nor detracting from the sufficiency of that holy sacrament, which hereby appeareth not essential, but changeable, because not in use now with us in our church by reason of the coldness of the country, as also the tenderness of our infants, with whom charity and necessity do both well to dispense. 
Perk. armil. aurea. c. 32.  These signs, actions, additions all significant used in the administration of baptism, yet never to this hour( except wee onely this objection) ministered just cause of dislike, as being thought impious, or derogatory from baptism and the sufficiency thereof. The like wee are to exemplify in the sacrament of the Lord his supper, which is( that wee may return men their own english) a sign, that Christ instituted in the gospel to represent, and seal up unto men Gods favour, as also the friend ship and love. which should bee amongst us, whereof it is a symbol and pledge. For 1. Cor 10. we that are many are one bread& one body because we are al partakers of one bread, yet that, which this sign instituted by christ doth represent and seal unto us, 
1. Cor. 10.17. justin, martyr. apolog. 2.  the very same representation was oftered to the mindes of the faithful by a kiss when they saluted one another at the same time. For it was a symbol and significant sign of linking their affections and giuing like honor one to another, 
Non solum am; citia said {αβγδ} symbolum. Bez 1. Cor. 16 20.& 2. Cor. 13.  and so by consequent a note of Gods love unto them. Not of Christs institution, yet not therefore detracting from the sufficiency of the Sacrament, nor an impious addition. Many other instances we might add, but this shall setue only for this time. mutual consent twixt couples maketh marriage, specially solemnized in public and witnessed by the congregation,& sanctified by the Minister his holy benediction, yet the ceremony of the Ring is added hereunto by the Church, which is so far from being impious as that Master Bucer, and Master Viret( a man ignorant of our controversies now on foot) doth allow the use thereof.  This ceremony is added but not in the administration of baptism, or the Lords Supper, which are the Sacraments we speak of. 
So likewise imposition of hands is not in the administration of either Sacrament, and therefore the instance, which we bring is pertinent enough to the purpose wherefore alleged, and suitable to the objection before urged, where these words are. The like may be said( namely that they are impious additions, what are not commended by Christ his institution. But to conclude our answer to this strain, and to return a necessary observation vpon this point. The terms in the former objection pretending to open the nature of both Sacraments in full sufficiency, are themselves unsufficient and defective. For to call the Elements( instituted by Christ) of water in baptism, and of bread and wine in the Eucharist representations, which offer to our minds, &c. Or such as represent special graces, as if their seal were to represent, and make some faire show, we hold no definition, nor sound explanation of a Sacrament. For seeing they do exhibit and offer grace, seeing they are very true substances, not qualities, and therefore not representations, seeing they are effectual instruments of saving grace unto Gods children, yea more then all this, surely more would haue been added, and not thus rawly calling them representations,& doubling that one word, as if therein lay the strength, dignity, and excellency of a Sacrament. again, this clause is doubtful where it is s●●● ( to bring in, or to approve by subscription the bringing in of other signs, &c.)( other signs) if they mean, such as thrust forth those, which Christ hath instituted, and will needs supply their place, or ( other signs) if they mean of like necessity use or validity, equaling them to the Sacraments which Christ hath instituted, we confess to bring in such signs were to detract from Christ his institution, but otherwise as tokens from man to man, yea some of them through prayer in the spirit as certificates of Gods grace and favour, we hold no way derogatory at, or after administration of the Sacraments.  In the prayer the Bishop saith After the example of the Apostles we haue laid on our hands. This is no true imitation. 
It is, and therefore a true speech, For they and the apostolical Churches did it, alway joining prayer with●●. A ceremony it was used after baptism vpon diverse considerations, but alway for father strengthening the party, whether Baptized, or to be ordained. And if comparisons were needful. There is reason to image of the two, young children( anon after they haue been entred in the principles of our holy faith) haue more need of this after-helpe to put them in mind of the power of baptism, and to work a remembrance thereof more effectual in their harts and memories.  They had warrant, the Bishops haue none. 
In this point, apostolical practise is episcopal warrant. What express word in Scripture for all Churches both primitive and since, the same is for our Churches( at this day) with whom the ceremony is used, then to translate it from the sacrifices of the Law now to derive it over from those times to vs. This fashion of imposition of hands the Church( saith Austin speaking of the custom continued unto his daies) retaineth in her prelates. 
Hune morem impositionis 〈…〉 t●s●●s prapositiset●●m ●u●● ser●●at. August.  And the reason is manifold, why they rather, then other Ministers that baptized the children. 

1. Because Philip that baptized did not impose hands but John and Peter did.  
2. Because all ages since Christ held a Bishop superior to an ordinary Minister in his diocese, for without all contradiction the less is blessed of the greater. 
Heb. 7.7.   
3. They rather then others in honour to their prelacy and place as jerom witnesseth.  
4. Because the parochial Minister should not be thought a partial Minister over those whom he baptized.  
5. For greater grace, and reverence to the misunderstandings countenanced by one whose granitie, yeares, and authority much prevaileth in such occasions.  
6. For avoiding of heresy, schism, and the like.   Lastly, for that the Bishop might be an arbiter twirt the Parishioners and their Minister in praising, or dispraising, accordingly as vpon examination he found the youth and their friends had taken care for watering those buds with virtuous education,& nurtured them up in the knowledge of the articles of saith, and all such necessary points as well beseem a good Christian to his souls health. These and the like in histories seem to be the cause why Bishops laid on their hands, and prayed over children baptized, that could give account of the hope that was in them. A point duly to be remembered, because some take exception against the Papist herein, yet against our Church justly they cannot. For we prefer it not before baptism, but baptism before it: We make not alike necessity of the one as of the other. For that may be deferred without any detriment to the child, till be come to more yeares, baptism we hold not arbitrary, nor( having convenient means and time) do we think meet it should be long deferred. every lawful Minister fitteth for baptism, but not every one so fit for imposition of hands: that a holy Sacrament of Christ his own institution, and by him commanded: this a reverent ceremony, and sign onely, though not expressly commanded in Gods word, yet laudably practised by Christ, by his Apostles, and apostolical men which we do even for this cause embrace, as commendable and expedient, alway professing the necessity, dignity, and excellency of baptism above it, because every approved Minister is used in that, and not in this, which argueth the worthiness of the Sacrament, be the Minister of superior or inferior note. Whereas in this other ceremony it is not so. For though Philip did Baptize, yet John and Peter did lay on hands, 
Ipsique adhib●ta impositione manuuman alla svit confirman di●quanquam ipsam manuum impositionem putamus libera obseruationis esse, vt cuius exemplum quidem Apostolicum extet, non auté praeceptum Christs. Piscat▪ in Heb. 6.2. Ad precationem pro illes pueris sine superstitione adhibers posset impositio manu um. Nec inanis esset e● precatio. Nititur enim promissionibus de dono perseuerantiae& gratia confirmationis. Chemnit, de con firm. p. 69. De exhortatione et●am ad per seuerantiam& de confirmatione per verbum in semel suscepta doctrina& fide extant Apostolicae eccle sia exempla. Act. 14.15.& 18. Ibid.  not derogating from what Philip did, nor extoling their confirmation above his baptism, notwithstanding that they were superior to him in place and pre-eminence. Can our Church then be thought to do without warrant, when it doth but as it hath the first and following Churches for an example? So Piscator observeth, that when children haue been taught the doctrine of repentance and faith, they are to make profession thereof, and then to be confirmed by imposition of hands. Although we think the very laying on of hands, to be a point of free observation, as having the Apostles example for a president, though not any express commandment from Christ. Then the Apostles fact being an example,& this done after it, no such untruth is maintained as some think in saying. After the example of the Apostles we haue laid on our hands, &c. Chemnitius writeth thus unto prayer over the child to be confirmed, imposition of hands may be used without superstition. And that prayer cannot be in vain. For it relieth on promises, concerning the gift of perseverance, and the grace of confirmation. This rite( saith he) would bring much profit to the edefying of youth, and of the whole Church, and were also agreeing to Scripture and purer antiquity. For in the apostolical laying on of hands was a trial of doctrine and profession of saith. Act. 19. and of exhortation to perseverance, and of confirmation by the word in the doctrine and faith. Examples of the apostolical Church are extant, Act. 14.15.& 18. Which being so, witnesseth in their iudgement whom we cannot think partial in this behalf, that the phrase, which our book useth ( after the example of the Apostles, &c.) is a phrase irreprouable.  The Apostles laid on hands and gave gifts. 
saint Austin writing of Simon Magus seeing the holy Ghost was given by laying on of hands, noteth, that the Apostles did not themselves give it, but it was given, they praying and calling vpon God. For they did pray that it might come vpon them, on whom they laid hands, but themselves did not give it. 
Non quia ipsi dabant, said quia ipsisorantibus datusest. August. in joh, evang: tract. 6. Orabant, quippè vt veniret in ●●s, &c. Idem de Trimitate, lib. 15. cap. 26.   The Bishop layeth on hands, but giveth 〈◇〉 gifts. 
Those gifts were signs fitting the time. 
Signa erant temport opport●●a, opertebat en●●ita significari Ibid. Significatum est& tran●t 〈◇〉 quid ●●dò quibus imponitur manus vt accipiant spiritum sanctum hoc expectatur vt l●ngui● lequantur? Ibid. It a peruerso cord aliquis vestrum fuit vt doceret, non acceperunt? &c. Interroget cor suum &c. Id. tract. 6. in epest johan. said invisibiliter& late●tur intelligitur per vinculum pacis eorum cordibus diuma charitas inspirari. Id. lib 3. de bapt. c. 16  For so must signification be given by the holy Ghost in all languages, because the gospel of God was to run through the whole world in al languages, so much was signified, but is past and gone. Is it now expected that so many speak with tongues, as haue hands laid on them to receive the holy Ghost? or when we haue laid hands on children, doth every one attend, whether they speak with toonges, and when he hath seen they speak not with toonges, hath any of you been so frowardly bent to say, they received not the holy Ghost? &c. Since therefore by such kind of miracles there is not now that witness of the presence of the holy Ghost, whence it is, and how a man may know whether be love his brother, Let him see and try himself in the sight of God, let him see, if there be in him the love of peace and unities, the love of the Church, &c. Which whole discourse verbatim, word for word rendered by that Father is more plainly to like purpose laid open, else where writing of baptism against the Donatist. The holy Ghost is not now given in temporal, and sensible miracles by laying on of hands as heretofore, &c. But invisibly and secretly, love is known to be inspired in their hearts through the bond of peace. The substance of which answer so often handled by that Father implieth Imposition of hands with prayer, was used not onely for miraculous gifts, but also for confirmation and strengthening of their saith, which very same mark our Church aimeth at in those, on whom hands are laid, though former extraordinary graces long since discontinued. So in effect answereth. Doctor Fulke in his defence of our translation against the Rhemists, namely, 
Doct. Fulk. Act. 8.17.6.7.  that how ever imposition of hands, by which Simon Magus saw the holy Ghost was given, induced no longer, then the miraculous gifts, as unction with oil name by Saint james: yet another kind of imposition of hands, mentioned Heb. 6. is, and may be in perpetual use, &c. And where the Rhemists charge us to make no more of it, or the Apostles fact, but as of a doctrine, institution, or exhortation to continue in the faith received. Doctor Fulke answereth it is false. For we aclowledge( faith he) Imposition of hands with prayer, that they which were so taught, instructed, and exhorted might receive strength of Gods spirit so to continue. And where those accusers lay to our charge that there are among us, which put the baptized coming to yeares of discretion to their own choice, whether they will continue Christians or no, he utterly denieth that imputation, adding hereunto in our Churches name, that they are required to make comfession from their own mouth of the same articles, 
In primitiua ecclesia, qui ex paganismo in Christianismum &c Innocent. Gentilit●n exam council. tried. lib. 2. sess. 7.6.4. pag. 83. Illis manus imponebantur ab episcopo deum orante, &c. Ibid. Hoc denique said seriùs sacramē tum appellatum est, said a primitiua ecclesia con firmatio simpliciter dicebatur. Ibid.  and perform by themselves, what others promised for them. Then afterwards with these words be shuts up his sentence: finally that which the Scripture telleth us of prayers, imposition of hands, of the holy Ghost, of grace, and virtue from above we aclowledge, as well as instruction. Gentiletus in his examination of the council of Trent handleth the argument thus. In baptism this ceremony was retained in admitting two sorts of persons, one born of vnbeleeuing, the other of believing parents. Those of unbelieving first catechised in the word, converts from paganism, able to yield good reason for maintenance of the true Faith, were by baptism admitted into the fellowship of Christ his visible Church, the other born of believing parents( and so in the covenant) were first baptized, and then after growing up to yeares of maturity, were confirmed by the Bishop with prayer, &c. In the end this was called a Sacrament, but by the primitive Church plainly and simply Confirmation.  There is no commandement in Gods word for this imposition of hands. 
We answer hereunto as Master Zanchius doth of this ceremony in ordination. 
Scio quidem non extare praceptum hac de re, interim exempla Apostolorum,& veteris ecclesia vellem pluris astimari, imo● deberent nobis esse instar diuina legit. Zanch. in 4. pracep. c. 19 pag. 716. Sciamus enim huius carimonia originem fluxisse ab apostles& ab illis authoribus institutam fuisse vt esset solenni● precands ritus, &c. Marlorat. in Heb. 6.3.  I know it well( saith he) yet in the mean while I could wish the examples of the Apostles, and the ancient Church to be of more account& indeed they should be a divine rule unto vs. Would they so were as he well advertiseth they should be. For we may, or must know that the original of this ceremony ●ame from the Apostles and was ordained by them the Authors, to be a solemn rite of prayer. 
Quorsum enim eadem doctrina &c nisi quia infantes, &c Vt non aliud re staret quào● illis manum imponere, &c.  For to what end should the same doctrine be called in some the doctrine of baptism, in other some a doctrine of imposition of hands, but because infants having received baptism were instructed in the faith, so as nothing remained but to lay hands vpon them? This instruction in the faith was point after point a grave declaration how, why, into what, the little one was baptized, what the blessed trinity gave and sealed up, how a covenant of grace was made, and a renouncing of Satan with promise of obedience. 
Secundum fore mulam Catechismi quam tune habebant certam& communem. call. in stitut. 4. c. 19.4 Magistri Can teches.  2. The child being prefented by the parents or friends did openly make confession of his faith according to a set catechism in those times. For there were Masters, as Chemnitius observeth, whose part it was, to see, that infants were taught, as soon as they became capable of godly information. 3. If in any thing any one of them doubted, or had been carruptly taught( for there were heretics sometimes Nouatians and Arrians, &c. that did seduce) he was better informed, and there publicly did disclaim all such false doctrines and heresies. 4. If he did answer right, then followed an open protestation solemnly undertaken to persevere,& maintain that doctrine which he protest. 5. This promise and vow being made the Bishop offered up prayers to God in his behalf, that he might continue in that faith, and increase in all other graces of God his spirit. 
Consecrare de●& illius gratia Zanch. in 4. prae cep. c. 19. Tradere illis ius vt inter reliquos reciperentur Ibid. Bonum auctum& confirmatemper impositionum manuum Ibid. Quo( episcopalis) actio, quam, alioqui grants sanct aque merit esse debebar, plus reuerentia haberet ac diguitatis carimonia adhibebatur manuum impositionis. call. instit. lib 4. c. 19.4.  Unto which prayer then made, imposition of hands was joined, whose use was partly to consecrate to God and to his grace, so did the Hebrewes their beasts in the law when they laid hands vpon their sacrifice, 2. To give thē right to be received among the rest of the children; so jacob laid his hands on Ephraim and Manasses. 3. For confirming the graces of Gods spirit in thē, namely that the good &c. might be augmented and confirmed by imposition of hands. 4. Conote that the Lord took thē into his protection, to win reverence( as M. Caluin noteth) to that grave holy action of the Bishops, imposition of hands was used, that it might haue the more reverence and dignity. For more testimonies we might heap up, of Hessusius, Melancthon, Herbrand, Bucer, Caluin, &c. But we will content ourselves with the two last. Master Bucer, vpon the 4. to the Ephesians. The sign of imposition of hands Bishops onely did give, and that not without reason. For whether the covenant of the Lord is to be confirmed to those that are Baptized, or whether they are to be reconciled, that haue grievously offended, or whether the Ministers of the Church are to be ordained, all these ministries do best become those, to whom the chief care is committed. Master Caluin in his institutions and other treatises doth greatly commend it, 
Talem laudo. Ibid. Eiusmodiritum ubique institutum merito optaremus. Id. ve ra eccl. reform. pag. 459. inter opus.  and wisheth the restoring of the same. What impregnable necessities commanded it forth of some Churches we know not, but the wisdom of our Church yet retaineth it, and we may rather be condemned for neglect of it, then blamed for the use.  All reformed Churches speak against confirmation. 
Denied it is not, but every one of these whose names we haue cited, speak against confirmation, as doth also the Church of wittenberg calling it a vain, Popish, superstitions ceremony, and well may they so do, nor let our Church find any favor, do we maintain confirmation to be a Sacrament? 

2. Or detract we from baptism to give unto it?  
3. Or make we unction a part thereof? 
Consigno te sig no crucis& confirmo te chrysmate salutis &c.   
4. Or give we it pre-eminence above baptism?  
5. Or make we the essential form to be the holy chrism,( as some call it) of salvation?  
6. Or teach we that it doth confer grace?  
7. Or do we use balm? &c.  
8. Or pussing over a cruse salute it with all hasle holy chrism?  
9. Or put we the child to kiss the Pax?  
10. Or, in steed of laying on of hands give it a pat with the thumb, and then a blow on the cheek?  
11. Or tie a rag about the forehead?  
12. Or pretend to confirm it being a child but seven daies old?   If these, or any of these, we be guilty of, we heartily give them thanks that reprove But the world knoweth, so far as our name is heard of, even therefore are we traduced by our open enemy abroad, because we omit all these things. What then shall we foregoe all patience? Our hope is, when our countrymen know the sincerity of our defence, and how far approved of by other Churches, they will slake their itching heat against us in this argument.   

Chap. 12.  
In the rubric of the Communion at the entrance of the people to the Lords board, the title of the confession hath this. Then shall this general confession be made in the name of all those, that are minded to receive the holy communion, either be one of them, or else by one of the ministers, or by the priest himself, all kneeling humbly vpon their knees. These words were excepted against by word of mouth, and this reason given for dislike. The word of God, alloweth not a woman or any other person beside the minister to speak in the church 1. Cor. 14.34. This rubric admitteth any one of the communicants to make the confession, therefore not to be allowed nor subscribed unto.  
REply by personal and real argument. 
Quoad hominem& quoad rem  personal for the day before, at what time this conference was had, a minister being convented did confess at the marriage of his daughter, he required hir to take the communion book, which shee did accordingly and without any spiritual guide to inform hir( contrary to our church order set down) holding the book in hir hand, did publicly and audiblie red the words, wherein hir consent is required. Which novelty pleased the father so well, as he would needs ask his parishioners, whither that were not far better, then the other fashion of pronouncing them after the minister, he reading the words, and directing the couples by them. So as if the objection here made haue strength, it mightily ouermatcheth this practise of some one, who hath fellowship in other points of opposition against our ecclesiastical canons and order. The real answer to purpose was, and is thus. First none could give instance that any other did it but the minister, the rest of the congregation pronouncing that general confession, word for word after him. But if so it were( as the book to their understanding pretends a liberty, yet no offence at all for any one of the congregation publicly to red an inditement drawn against his own soul. For so that confession is, wherein the people are deeply engaged. Where it handling the key of opening the kingdom of God by the ministry of his word, that the rubric should say This sentence of absolution be pronounced by man or woman, or any one of the Communicants, then were just cause to be taken against it. But the truth is, the book wisely provideth that the priest or Bishop being present shall vpon confession first made, turning himself to the people say &c. Well known it is that in the universities, our colleges,& schools of learning appoint in time of divine service, certain choristers or scholars to read chap. say prayers, sing the litany, and such like. All which so done by such, is performed all that while by other then professed ministers, that haue taken orders. As for the enforced conclusion ( That we permit women to speak openly) proveth no such thing: secondly did it; No such advantage. For women are to speak jointly with the whole congregation whereof they are a part, or else how shall they sing psalms, and several alone by themselves, as occasion may bee offered, whither at the laver of regeneration when they became sureties and Godmothers for little ones then to be baptized, or to make answer at the solenmization of marriage, when as their husbands for their part promise to take them to wives, and they again in like words say as much on their own behalf audibly, and aloud, that the rest of the congregation may witness the public vow each of them make to one another. Wherefore it cannot bee thought scandalous, if need so require, that a confession bee made in the name of all those that receive the holy communion, either by one of them( as this objection will needs haue it thought) man or woman, or else by any of the ministers. For as it appeareth in story the manner was, that women having publicly offended, the church required public proose of their unfeigned repentance, both by word and dead. This Irenaeus witnesseth certain women seduced, 
Mulieres quaedam à Marco haretico seductae& corrupta cum conuertebantur in manifesto faciebant {αβγδ} plangentes& lamentantes corruptelam. Irenae. lib. 1. c. 9 Chemnit. exam 2. part. titul. de confess. Euseb. lib. 6. c. 43. novel constitut 3. vt determinatus sit nume ●rus Clericorum. & corrupted by one mark an heretic, and afterwards converted did manifestly publish their confession weeping and bewailing their error, that they were so abused. The like course was kept with diverse others who( notwithstanding private persons) made a public confession of their sins in their own name and behalf. And whereas any one of the ministers is name( beside the priest) we must know that many particular congregations had, as some churches yet haue in supply 2.3. yea more that did attend their public function till such time as they were called forth to reside in some special charge. Therefore person, vicar, curate, yea many more then al these in greater churches Cathedral, and the like as in the city of Rome under one Bishop, 46. presbyters, 7. deacons, beside many other inferior helpers for many several duetys so at Constantinople 60. priests, 100. Deacons &c. to read, sing, expound, and to make supply in the offices of prayer, confession, &c, which is the very cause here challenged in this place: now in regard of these occasions before specified, that men and women did, as also for that ample supply was and is in some churches, the book offereth it in these terms. This general confession shalbe made either by any one of them that communicate, or by one of the ministers. 
1. Cor. 14.34.  As for the scripture ( that suffereth not women to speak) must bee thought not to exlude them from all manner of speaking, namely singing of psalms, praying with the congregation, or publicly confessing their sins, but debarreth them onely the ecclesiastical function of preaching, which yet is not utterly forbidden. 
Talis necessitas potest accidere qua mulieris vocem requirat. call. Ibid.  For some such necessity may fall out( saieth master Caluin) though not ordinarily, which may require a womans voice& utterance. And diverse examples might be alleged for the equity of such their humble, penitent, submssiue public, several confessions. But we content ourselves with this for this time.   

Chap. 13.  
In the last rubric of the communion. Note that every practitioner shall communicate at the least 3. times in the year, of which easter to be one, and shall also receive the sacraments and other rites according to the order in this book appointed.  
THat is, he shall communicate to and with the Saints( for communicating is twofold in scripture) to them by way of relief, with them in prayer thanksgiving& other holy duties so often as occasion is ministered. And for fear he will slip his neck out of this yoke, or may by some urgent occasions be drawn away, he is to note that at the least 3. times in the year, of which Easter to be one, when also he shall receive the sacraments and other rites, 
The ministration of Baptis.  whither for himself or his little ones. For baptism was of old administered at Easter and whitsuntide, as the book sheweth in another rubric in the page. following.  The rubric speaketh in the plural number. Shall also receive the sacraments. 
It doth, but either it taketh the word ( sacraments) properly, or at large. 
{αβγδ} Math. 12. 1. {αβγδ} luke. 6. 1. {αβγδ} joh 6 45. Synecdoche integri P●scator indefinitè loqus solet vulgus. Beza.  For so the word sacrament may be taken. Properly there are but two, and in that construction it beareth this sense. He shall also receive the sacraments that is he shall also receive one of the sacraments. Like unto that speech of the' uangelist Math. 12. Iesus went on the sabboths, through the corn which S. Luke rendereth in the singular number on the sabbath the second after the first, so this, the sacraments, namely the second after the first or like unto that joh, 6.45. a sentence written in the prophets that is one of the prophets namely Esay. For the vulgar people use thus to speak indefinitlie. After which manner master Zanchius writing of the Eucharist received by a man of understanding able to distinguish twixt the figure and the thing signi●●ed, which 〈…〉 by children. Sacraments( saith he) are mysteries whereunto none are admitted, 
Sacramenta sunt mysteria, ad qua non admittunt●r, nisi qui f●●e pradits relationes possin● intelligere discernerequ● sig●●●● a resigna ●ta Zanch, de cult● deiexter. pag 329. colum. ●.  but such as endued with faith can understand and discern the sign from the thing signified. Where this word sacraments vndersto●● of the Lords supper, for of that he intreatesh must needs be taken for one of the sacraments. Secondly this word sacraments is taken a● large for rites, as the term accompanying doth well imply: He shall also receive the sacraments and rites, as appeareth in another rubric, where it is said● by the holy sacraments of his body and blood that is the consecrated bread and wine. As for the wrong conclusion( which men do wrest vpon those words) followeth not at all, but rather the contrary, as may appear by these two arguments. 

1. The sacraments and rites, which the Communion book, appointeth, and no other a parishioner is to receive. But ●ore then, two sacraments the communion book appointeth ●●t, and therefore a parishioner is not enjoined to receive more.  
2. the placing of the words necessarily enforce as much. Not that every parishioner shal communicate and also receive the sacraments and other rites. For had the book meant other sacraments as of pennance. confirmation &c.   he would haue set them in this order. Not that every parishioner shall receive the sacraments, and other rites, and shall also communicate. Because in a popish sense, parishioners are first brought to eareshrift and then after having done pennance &c. They are suffered to communicate. But the contrary order is here set down, and therefore must needs, and doth, entreat a contrary interpretation.  In the second exhortation to the Communion which sometimes is to be said at the discretion of the Curat there are these words. Our saviour Christ not onely to die for us but also to bee our spiritual food and sustenance as it is declared unto us as well by Gods word, as by the holy sacraments of his blessed body and blood. Here the book styleth it by the name of sacraments, where it should not so bee, but rather by the holy sacrament of his body and blood &c. 
This objection may well serve for an argument, that the book meaneth by the word sacraments, 
Baptism tru● tum interior●s quo Chr●stus nos speritu sancto baptizat,& igne, tum exterioris▪ &c. jun. parallel. lib. 3. c. 6. in Heb. Baptismos plurali numero no min●t solennes ritut& states. baptizandi des es. call. Heb. 6, 2 Baptisma tum meminit plurali numero, non quod iteratus unquam, said said quod plures Catechumini so lerent ad baptis. convenire. Beza. Ibid. {αβγδ} Vna nob●s et illi● fides, vnus Deus, idem Christus, eadem spes, eadem lauacra sacramenta.! tertul. de velan. virg. c. 2. Apostolica tra●itio est qua intoto mundo pra dicatur vt baptismi sacramenta. Hieron in 2. Thes. 2. Sensus est Apostolicam traditionem nihil aliud esse, quam doctrinam Apostolorum toti ecclesia traditam et sacras res ex poneutem quibus per baptismum initiati sunt. Iunius contra Belarm. de Ro. pontiff. lib. 4. c. 4:  2. parts, which make but d●● yet are two parts, namely the ●●dy and blood answertable to the outward elements, which are like 2. eyes though but one sight. One sign alone is called: sacrament how much more being more may they bee called sacraments. If so: why not then the rather at what time the thing signified is implyed there●●▪ being as the other was bread and wine, to this in a sacramental relation the body and blood of our Lord Iesus. An argument to prove so much may be this, by way of more then probable consequent. If the holy Ghost speaking of baptism( which is but one) calleth it baptisms as more, either because outward& inward, so M. Iunius interpreteth it, that is the element& the thing signified which numbered severally are two, or because of the solemn set dayes ordained in the primitive church for baptism, as M. Caluin renders it, or because many striplings novices in the faith d● meet together at one time as M. Beza thinketh, then may this also though but one yet bee multiplied for number in the same sense, because as then many were baptized at one time, and therefore baptisms so one communicating many times it may bee called sacraments. A speech somewhat unusual, yet not untrue. baptism is but one saieth S. Paul, yet in the language of ancient fathers as Tertullian and S. jerom, and others it is not strange to say the sacraments of baptism. Tertullian saieth, we& they haue one faith, one God, that same Christ, the same hope, the same sacraments of the laver of baptism. S. jerom thus. An apostolical tradition it is, which is published in the whole world, as the sacraments of baptism. The meaning of which word( saieth M. Iunius) is that an apostolical tradition is nothing else, but the doctrine of the Apostles delivered to the whole church, and exposiding the holy things, whereby in baptism wee are entred into the church. Which speech of jeroms M. Iunius condemneth not, but niterpreteth The sacraments of baptism for holy things& rites as our communion book there interprets it. Wherefore contracting these before mentioned into one brief, as some do by way of question who demand thus.  Whither according to the word of God a man having been once baptized and communicating 3. times a year there be any other sacraments to be received? 
Wee answer: 
1. Cor. 15.5. Act. 1.26.  This question( as commonly all such inter●●g● tiues) made thus c●●●●gly, is but a snare set to ●●●●●gle a reply. For examples ●ake: we red in 1. Corinth. 15. that Christ was seen of the 12. Where as in the first of the Acts there were but eleven, for Iudas had hung himself. Whereupon with a frame of words after the form of the demand here prefixed, we may style our question thus. Whither according to the word of God Iudas having hung himself,& therefore but 11. it may be said there were any other to be reckoned then at that time for a 12. No difference at all in the scruple occasioned. For in what terms that is proposed, so may wee tender this, but not without danger and therefore such questions must be cast in a new mould,& be made in some other form and fashion then this is here. else wee shall not onely endanger the book of common prayer, but even by the like choplogick( at unawares peradventure) make work for Atheists& their reprobate contradictions. Hoping therefore that men desire to be satisfied, and not wrangling at any hand multiplied, our conclusion is thus. Wee answer. A man having been once baptized and communicating 3. times in a year, hath no other sacraments to receive but the Lord his supper, which is called sacraments because it is one of the sacraments, as also because a man co●●●●tratech often, as also because there are many communicants which receive with him, as also because of the several elements bread and wine, as also because of the several partes signified by them, as also the sacramental rites annexed to them. For all which respects though but vnum totale, one entire thing, yet as hath been said in the language of 1400. yeares ago and now s●nc● in the communion book called sacraments in these words: He shall also receive the sacraments, and other rites. And agaiue. The sacraments of the body, blood &c.  By other rites is thought to insinuate ashes, holy water, the kissing of the pax, and such other like rites used in popery. 
Not so, but other rites according to the order in the book prescribed, for so the express words are of the rubric, and therefore seing both by sa●● 〈◇〉 practise the contrary is required, what reason haue th●n to wrong our church thus: ( Other rites a man must receive according to the order in the book prescribed) namely bread and not a wafer cake, leavened not unleavened, onely wine alone for the other element, and not wine mingled with water, in the morning and not after supper, kneeling and so forth, for this order our church followeth. But thus much be spoken of both these rubrics.   

Chap 14. The catechism of the book.  
What is required in persons to be baptized?( Answer) Faith and repentance. These are the words of the catechism, as it is enlarged in the communion book since it hath been reviewed. But this is more then God in his word requireth. For children can haue no faith Rom. 10. Faith cometh by hearing, and hearing by preaching.  
INderde: 
Part. 1. c. 30. p. 173. Ipsa baptismi actio est fides professio. Aug. de precat. merit& remiss. cap. 27. Idem epist. 57. ad Dardanum. Nemo mibi dicat quod non habes fidem, cvi matter impertit suam inuoluens illam sacramento quousque ido neus fiat proprio assensu euolutam puramque recipere. Berna serm. 66. in Cantica.  if children can haue no faith as the words in the objection plainly say, then is it true that faith& repentance are not to be required. But wherefore haue they baptism if faith and repentance may not be said to be required. Is not baptism the sacrament of faith and repentance? Children( as hath been showed) haue no actual faith but yet( as S. Austin well saieth) the very action of baptism is in some sort a profession of faith. again in another place. God dwelling in children though they know him not, when he dwelleth not in elder folkes, that know him. And S. Bernard stirred at such speeches as now are on foot. Let none tel me that a child hath no faith, to whom the mother imparteth her own, applying it and inrowling it in the sacrament, till such time as by it own kin● assent, it become fit to receive it open and plain. But more of this in the words following.  Why are children baptized not being able to perform these that is, faith and repentance( Answ.) In the catechism. They do perform it by their Sureties. This is most absurd, and against the word, that one man shall beleeue for another, and one repent for another. The just shall live by his own faith, and every sinner must repent for his own sin. 
Neither absurd, nor against the word. But when proof wanteth, or draweth low, then let every arrow of the quiver ●●e: Absurd, most absurd, and can more be added to aggravate their accusation? These may be degrees of comparison in bad English, but neither one, nor other of them that good degree, which Saint Pauls Minister should get unto him. The places in Abacuk and Rom. 1.17. speak of actual faith, by which the just live, but not of that which the catechism intendeth, namely the spirit of faith, the Sacrament of faith, and that which is in stead and supply of faith working by love: the latter quotation of Scripture speaketh of such as are come to yeares and can distingnish twixt the right hand and the left, which children neither do nor through imperfection of age can they. Let such Texts be urged against them whom it may concern, against us it needeth not. For as it is every ones own life a man lives, so we confess it is every ones proper faith which justifieth. But that is no hindrance to a child, that liveth by his mother while it is in the womb, nor any let to a babe, with whom the Church tranaileth in birth. 
Heming postil. in Math. 9. in Dominic. 19. post Trinitar. Act. 27.24.  Anothers faith benefiteth even an infidel and that very much, we say not immediately to his justification, demission of sin, and salvation, but yet in his preservation from danger, as it did those whom God gave Paul in his voyage. Yea it helpeth much to obtain faith, that howsoever not now, yet hereafter the party, we pray for, may beleeue. Which faith obtained at the humble request which we make( like that of the palsy man his friends) may so far justify, 
Si S. Stephanus, sic non orasset, ecclesia 〈◇〉 non haberes August. serm, de Stephan.  as remission of sins and eternal life will certainly follow. Thus Saint Austin and other of the Fathers, take that Paul was converted at the prayer of Stephen. For if holy Stephen had not thus prayed, the Church should not haue had Paul a convert. And it is manifest( saith that good Father) that God giveth men in their prayer things to be given as the beginnings& entrance of faith and that he prepareth for others( not unless they pray) perseverance and constancy to the end. 
Const at deum da re alia danda non or antibus sicut onitium fidei, alia non ●isi or antibus praeparasse, sicut usque in fine● persever antiam Id. de bon● per seueran. lib. 2. c. 16.  Thus far Saint Austin. We all must and do confess no man is wise by another man his wisdom, yet another man his wisdom helps to put one into the way of knowledge and understanding. So think we of another mans saith whether for children newly baptized, or old folkes that are not converted, if so they belong unto God. They whose leisure is more then the running hand of a ready writer permits, may haue recourse in this wise to the ancient and late divines. Ambrose vpon Saint Luke. If thou art somewhat doubtful of pardon, for thine own sins, 
Si granium pec catorum doffidis veniam, ad hibe precatorem, adhibe ecclesiam qua pro te prece tur Ambros. lib 5. in luke. c. 5. Intelligitur simul refers& ad portantes es ad cum qui porta batur. Chr●sost. vide quantum vale at apud De um fides propria, apud quem sic valuit alienavt intus& exera curares bom●●em Glos. ordin. Hoc verè dixerim interueniente piorum parem tum fide fieri us nats vel nas●ituri in fantes sancti sint idest in f●dere sense antur ac pr●inde seruentur. Bez. Question●●& respons. part. 2. pag. 68. Non negamus, quin baptismus fidem requirat said non qualis requiritur in c●na. Fidesenim relationem semper ad dei promiss●●em habes. Er●. etc. Bez. ref●t errorum Micha, Ser●et. pag. 829.  take others to beg for thee. Saint chrysostom vpon these words Christ seeing their saith, Math. 9.2. referreth it not onely to those that bare the sick man, but unto him also that was born. The ordinary gloss. See how much ones own faith availeth with God, that anothers so much prevaileth, that both inwardly and outwardly a man is healed. Our late writers as Hemingius in the place quoted afore, and Caluin vpon the ninth of matthew give the like note. This may I truly say( the words are Master Bezaes) The faith of the Godly parents entering between, it cometh to pass that infants born or to be born are holy( that is) reckoned in the covenant& therfore saved. Which answer of his vpon some occasion of dispute twixt him, and one Michael servetus( who was afterwards burnt at Geneua) is more fully enlarged. We deny not( saith be) but baptism requireth faith; but not such as is required in the Supper of the Lord. For faith hath always relation to the promise of God. I will be thy God and the God of thy seed. The same Author answering this Anabaptist, that we may see how one egg is like another, when servetus had said as much, as some else thus he replieth If thy word( Seruetius) must be an oracle unto us, 
Si von tua( S●●●ete) pro ●rac● lo nobis est, crea dimus figmentum esse papestecum, quod in alterius fide alter baptizetur, said quia prohibet ●es instituti●, and tibi credam securè contemno, quod pronuntias Ibid 834.  we must beleeue it is a Popish device to say that one is Baptized into anothers faith, but because Gods holy institution forbids me, I safely contemn, what thou dost boldly pronounce. So then if no Popish deutse to say that one may be baptized into anothers faith, understanding it as hath been shown, if their word be no oracle that say the contrary, if Gods institution will haue us so speak, if baptism require faith, though not such as is in the other Sacrament required of striplings and men of yeares, if no more be said by our opponents, then was up Michael servetus, if sureties may promise, what children( God enabling them) in time will themselves actually perform, we may do well not to heed, what others haue done ill unadvisedly to utter,   

Chap. 15.  
There are two Sacraments as generally necessary to salvation. This word general importeth other& more Sacraments in particular implying the Popish Sacraments and so clean contrary to the 15. article of Religion, whereas it is said. There are two Sacraments onely.  
IN the addition to the catechism these words raise up some mens quick appetite; and a maru●ll it is that their queasy stomark all this while takes not a surfeit with ouercloynig itself. But it seemeth they are sharp set, 
Ne ●usea quide●●.  and as if Domitians delight were much to their liking, a fly shall not escape them. A mere cavil it is in falsely combining this word ( general) unto Sacraments, implying some else particular. Whereas it is to be understood generally necessary to salvation, noteth it to be every mans duty in submitting unto them because every one is either an infant or of more yeares. And if both, both generally necessary to salvation for both. Beside one might think the word ( as) should tell them a partition wall is betwixt the Sacraments& general, giuing thē a reason why two Sacraments received& no more. For so this coniunction ( as) signifieth both in Scripture and in this place. In Scripture these witnesses shall serve though more might be produced. I beseech ye as strangers and pilgrims abstain from fleshly lusts, &c. Where the Apostle drawing an argument from the thing whereof he entreateth useth a course dehortatorie and exhortatorie. Dehortatorie abstain from fleshly lusts, exhortatorie and haue your conversation, &c. From the person ( As strangers and pilgrims) that is, 
Math. 6.12. luke. 11.4. Vt aliquid sit sacramentum ecclesia, requsritur( Vt sic loquar) vniuersa litas mandates& promissiont● divine complectens omnes ministros& omnes fideles omntum temporum in novo testamento. Chemnit. de confirmat. p. 62. Cerimonias in ordinatione ministrorum ecclesiae, modo rité et cum edificatione obseruatas laudamus, vt qua vniuer salō vsum non obtinent. Nec enim emnes, &c, Goulartan epist. 63. ad Caecilian.  because trangers and pilgrims. So Math. 6. forgive us our trespasses as we forgive which in Luke c. 11. is forgive, for we forgive, Little as we are wretches as we are, we do forgive: be entreated therfore O Lord to forgive vs. For we( glory be to thy name) that we can so do, even we forgive, where ( as) signifieth ( because) one put for the other. Thus likewise, There are two Sacraments because generally necessary to salvation: and if they were not so generally they were not Sacraments. So that an argument might well be taken hence for refusing the other, rather then inferring hereupon more then two. Chemnitius his rule is this. To a Sacrament of the Church there is required that I may so speak the generality of the commandment,& of the divine promise comprising all Ministers, and all the faithful of all times in the new Testament. An universality he saith of the commandment for time and persons, both Ministers by whom and the faithful on whom it is conferred. One Simon Goulartius, whom we haue alleged in his notes vpon Cyprian writeth thus. The ceremonies in ordaining of Ministers of the Church we commend so they be rightly and with edification observed. But Sacraments we deny them to be as which( that is) because they obtain not a universal use. For neither are all to be ordained, but all are to be baptized and being baptized, when they are in yeares they must come to the Table of the Lord. do men approve this reason given by others, and will they not take reason at our hands. What is this but like wantons that will haue no bread at any ones hand, but such a one, or such a one they fancy; though it be delivered them as kindelie, cut from the same loaf that others give. But because children make orts, and are sick of the wantons, they haue a rod otherwhiles and the bread taken from thē and all little enough to bring down their stout stomach glad afterwards to leap at a crust& to prise husks& hogs wash as the unthrift did, when he was in a strange country: We need not apply it, they are of understanding, whom wee make answer unto: God give them as inward and inlie a feeling of that we know they well understand. This third interpretation wee add from their mouth, whose presence near his highnesse person may give assurance of a truth. The word necessary hath a twofold signification. One more large, the other more strict. Large as that which is necessary vpon supposition if it may well bee, strict with cut supposition as that it must needs bee what ere come of it. The first wee call generally necessary, the second strictly, absolutely, simply necessary. There are two sacraments as generally necessary in the signification taken at large meaning no more, because naming no more but two& these two not simply and absolutely necessary as if a christian were damned without them, but as generally necessary, that is when they may be had according to Christs holy institution. The words as general, as general might bee, and that of purpose to give full contentment, but the devil envieth the peace of the church and crosseth otherwhiles our lest thoughts and purposes, when wee most intend them for other mens satisfaction.   

Chap. 16.  
The catechism saieth That the body and blood of Christ are verily and indeed taken and received of the faithful. Not plain of transubstantiation, yet it savoureth too much. And the article of religion 28. saieth: they are taken and eaten only after a heavenly and spiritual manner by faith.  
DId the catechism deliver these words. The bread and wine are verily and indeed the body and blood of the Lord, not onely changed in their use and quality, but in their natural substance, so as mens senses are deceived that take the colour, taste, and quantity of one, and other to be the colour, taste and quantity of those elements( For they are all vanished, and the very body and blood is hide in the shapes, and shrouded under those forms, and bee the party faithful or unfaithful, he eateth that veris natural body and blood of Christ under, and in those shows enclosed) did the catechism say thus? Surely then had it been transubstantiation and savoured too much. But being neither so, nor in part so, neither too much nor at all, our brethren haue not done the part of the ministers and scruants of Iesus Christ to slander the doctrine of our church, generally in all our books contrarily professed, and in this place particularly expounded. For is not here in this sentence set down a difference from Anabaptist and Papist. The Anabaptist making them bare and naked signs: the papist teaching as before: briefly one clause distinguishing both dangerous opinions ( the body and blood of Christ verily and indeed) So then not onely bare and naked signs ( are taken and received) so then not( are onely) as if there a stop and breath ( but are taken and received) to show they are not if out of use, and out of use if not taken and received( Of the faithful) as if ●●o faith then verily and indeed no body nor blood of Christ: Of the faithful, to distinguish from that falsehood which teacheth the body and blood of Christ are verily and indeed( used or not used, bee the party faithful or not faithful) For al this that our book speaketh so exprestie, yet men that are disposed to bee thwarting will slily bear the simplo in hand as if what became not Eleazar did beseem us to dissemble, whereby many young persons, that take all vpon credit, 
2. Machab. 6.24.  might think that our church so long continuing the gospel publicly professed, were now gone to another religion. But what should wee look for, from them, whose heart is not upright to the present truth. verily and indeed the words they stick at, sanour as much of transubstantiation, as these words of M. Caluin, where speaking of the elements in the Eucharist he saieth. They are not bare signs, but joined to their truth and substance, 
Non sunt signd nuda, said verstats& substantiae sua coniuncta nec sacramenta domini ullo modo a substantis, et veritate suasep arari oportet call institut. lib 4. c 17.& 19. Libenter accipio, quicquid adexprimendà veram substantialemque corporis& sanguinis domini communicationem Ibid. De modo siquis me interroget, fateri non pude bit, sublimius esse arcanum quam vt vel meo ingenio comprehendi, vel enarrari verbis queat: atque vt apertius dicam: experior magis quam intelligam. 32. Pros verè corpus& sanguinem domini percipere. P. martyr epist. D. Bulling: pag. 1139.& alibi. Non igitur tantum panis& vinum nectantum deitas christi &c. Thes. Aman. Pola. Basil. Ipsum corpuset ipse sanguis Christi renera adsunt in sacra ca●a.  neither must the sacraments by any means be separated from their truth, and substance. Anon after is added by him. I willingly admit, whatsoever may make for expressing the very substantial communicating of the body and blood of the Lord. again of the manner thus he writeth. If any one ask me: I will not be ashamed to confess, that it is a higher secret, then can be comprehended by my wit, or declared in word, and to speak it more plainly I find it more in experience,& in a comfortable séeling thē I can well understand. M. Peter Mariyr in diverse epistles showing his iudgement, confesseth that the godly communicating in the holy supper do verily receive the body and blood of the Lord. In the disputation kept at basil under Amandus Polanus Doctor of the chair, one johan: Hofmā being respondent, the body of Christ is absent from us in place but most present with us by our union with him, through the holy spirit dwelling in him, and be in vs. Therefore not onely bread and wine, nor onely the Godhead of Christ, nor onely the virtue and efficacy of Christ is present in the supper, but also that very body and the very blood of Christ arpresent indeed in the holy supper. Present they are not enclosed inuifiblie in, with, or under the bread and wine, be cause in the first supper they were not so: 
Adsunt non inclusa invisibiliter in cum vel sub pane et vino quia in prima caena non fu●runt. Ibid. Ephes, 3, 17, Non delapsa a cael● in terrena elementa. Act. 3.21. Eam prasentiam non efficit fides said sparitus, Ibid.  but present they are ●●fred and exhibited: Not the broadand wine( for the promise is made to the beleuer not to the bréad and w●●e) Present they are by the holy Ghost and by faith. Present they are, not slipping out of heaven vpon the earthly elements, because the heauens must contain him till therestoring of all things: Present with the mind, carried up into heaven by the holy Ghost: How in these places before, where it is written that the very body and blood of Christ are indeed received, and the very substantial communicating of Christ his body and blood, one should haue twitted these learned divines: O this savoureth too much of transubstantiation, and crosseth the 28. article: As if eaten only after a heavenly, and spiritual manner by faith, it were not eaten verily and indeed. verily and indeed such opponents show want of love, and truth, and what marvell, if they ever learn, and never bee learned? carnal men take nothing for verily and indeed, that is heavenly and spiritual: For did they, then must they think this to be a truth, which more then seemeth, that verily and indeed they do not.   

Chap. 17. Of matrimony.  
O God which hast consecrated the state of matrimony to such an excellent mystery, that in it is signified and represented the spiritual marriage and unity of Christ his church. This is directly contrary to the word of God Ephes. 5. which teacheth the uniting of Christ to the church, his love to it, and the churches obedience to him, teaching how the man should love his wife, and the wife obey hir husband& this is repeated 4. times, and still the similitude drawn from Christ, and his church.  
FIrst the place in the Communion book quoteth not any text, either in the Ephe. or else where: Secondlie since truthin any kind is not directly contrary to truth, neither can this bee, nor is it to the word of God: And that it is not appeareth here in, because as face an●●●eth face in a glass, so one similitude expresseth another, and therefore as it is true that Christs marriage represent●th the marriage of man and wife, ●o the marriage of man& wife doth represent Christs marriage. 
Ephes. 5.23.31 28.  3. The place in the Ephesians speaketh of Christ and his Church, so doth it of Adam and Eu●vers. 31. so doth it generally of all vers. 28. and therefore an injury to streighthen it more then that quotation doth. 4. No heresy is it, nor any whit contrary to Gods word, to say, that in married couples is represented unto us the marriage of Christ to his spouse. For it is the property of things that are alike to set out one another. And is it be true, that in the joining of Christ to his Church the unity of man and wife is expressed, then also on the other side in the fellowship of wedlock twir●man and wife, is the memory of Christ his love to his Churchrenued. In this case, for confirmation of that sentence, 
August de bono coning. c. 18.& allies. Aunen audi● P●●tum dicentem, quod ●uptia sunt sacrameta,& imago dilection●s Christs, quam erga ecclesiam declarauit Chriso. homil. 56. in Genes. 29. Matrimonium est similitudo, quam Christs atque ecclesiae coniunctio significat. Whit. con. Durae●m. de paradox. p. 656. Matrimonium typus& imago svit verè divini& spiritualis coniug●i, quod futurum erat inter Christum& ecclesiam Bucan, institut the●●. loc. 12 O Deus quiper hoc vinculum matrimonii excellens et arcanum vinculum tuae messabilis et paterna charitatis, significare voluists, quan●o officio coningals veritate side nostras animas tib● vero spenso copul●re plac●it de rit●bus e● insti●●● is Toguri●●●●●●esia. Matri●●●●m dul●●ssima est imago inter Christum et ecclesiam. Lauat, narratio. de Nabale.  ask the iudgement of divines elder and later not engaged in the question: Eider Saint Austin and Saint Chris●stome. Auslin in many places of his works, chrysostom more briefly: Hearest thou not Paul saying, that marriage is a myst●rie and the image of the love of Christ, which he hath declared to his Church? Of our later writers Doctor Whitakers against Dur. matrimony is a similitude wherein is signified the coniunction of Christ, and his Church Bucan in his institution. marriage( saith he) is a type and figure of the truly divine and spiritual marriage, which was afterward to be betwixt Christ and his Church: To this purpose the same writer quoteth Paul. Ephes. 5.23. The Church of Tigurin useth the like in the celebration of matrimony as we do, where these words are set down: O God, which by the bond of matrimony an excellent and secret bond of thy unspeakable and fatherly love wouldst signify, when by a marriage duty it pleased thee in truth,& saith to couple our souls unto thee the true spouse. lavater in his story of Nabals life& death saith, that marriage is a mystery of the covenant twixt Christ& his Church Chemnitius handling the title of marriage speaketh as our Communion book doth. 
Coningium dal cissima est imago Christi& ecclesia sicut explicationem il lam tradit Pau lus ephes. 5. Chē nit. in exam council, Triden.  marriage( saith he) is a most sweet image of Christ and the Church, as Paul maketh the exposition. For whereas eve is framed of the side of Adam fallen a sleep, that she is bone of his bones, this the ancient make a godly interpretation of, that it did signify and foreshow how the son of God leaning his Father, &c. again, A most sweet Image of mans redemption is proposed in wedlock, and what can any more lovely picture set out unto us, 
Dulcis sima imago redemptionis est in ipso ceniugio proposita,& qua sua ●ior pictura etc. Ibid. Non dubium est coniugium in ecclesia semper fuisse mysterium coniunction is christi& eccle sie Ibid. pag. 256. colum. 2.  as when couples in marriage kindly love one another. anon after. Out of doubt Marriage in the Church hath alway been the mystery of the coniunction of Christ and his Church. Thus far Chemnitius, and others agreeable to our Communion book, and our Communion book to them, and they, and it conformable to the truth. Wherefore we return these our opponents their own language. It is neither contrary, nor directly contrary to the word of God, but agreeable, yea very agreeable to Scripture, as the objection reciteth the words, namely, that God hath consecrated the state of matrimony to an excellent mystery that is he hath applied matrimony to represent, signify, and shadow out unto man the mystical union twixt Christ and his Church. But thus much be spoken of this exception.   

Chap. 18. Of the litany.  
From fornication, and all other deadly sins. This maintaineth that Popish distinction of deadly, and venial sins. Whereas all sins are deadly.  
SEe men afraid of their own shadow: What one syllable enforceth this interpretation? Doth it not rather imp fornication to ve a deadly sin being included with the copulative, and the universal note of all. And all other deadly sins. Might such fiery spirits, as these haue had a sling at Saint james, how would they haue  told him his own, for rechoning fornication with things of indifferent nature, 
Acts. 15.20.  as blood strangled, and the like, that so busily except against this, being as it is mentioned here amongst heinous and grievous sins. As for the word mortal, and venial our prayers entertain not the use of them, and if they did, no Church misliketh them rightly understood, because all sins are pardonable to the Elect, 
confess. Behē et Saxon. sect. 9.  and to the reprobate no sin even the least but is damnable: Not but that al in their own nature deserve death, which we affirm, and the Papist denieth. So as could we restore the word to it wonted and safe signification, it might be used, as well as remissible and irremissible. For both tend to the same effect in our Churches construction, and therefore this wrangling about words might haue been spared, but then could not such fond abiections haue been so freely vented.   

Chap. 19. Of sudden death.  
The litany teacheth the people to pray against sudden death. This clause would be reformed, for we are not to pray against it.  
IT is not justly offensive to pray against sudden death. The argument to prove so much may be this, which followeth. That which is simply evil in itself, and respectively in regard of ourselves and others may well be prayed against. But so is sudden death, therefore sudden death may be prayed against. The maior is evidently true, and needeth no proof. All the doubt is in the minor, which was this: but sudden death is evil simply in itself, and respectively in regard of ourselves and others. The proof whereof is thus. evil in itself because an enemy to life, which man& beast fly from. All things desire their being, and God never created death. It came partly through the envy of the divell, who lye● unto man, saying ye shall not die, partly through the transgression of Adam, and partly through the wrath of God, rendering it as a due recompense vpon mans head for sin. This Saint Paul nameth an enemy, 
{αβγδ}. 1. Cor. 15.26. Galath. 3.13.  1. Cor. 15. The last enemy that shall be subdued is death. again, a second proof may be thus. That which is ( Galath. 3.) of itself a part of the curse, and malediction of the law, is evil simply in itself: But death is a part of the curse, and malediction of the law: therefore death is of itself simply evil. It must be noted for fear of mistaking: All this while we do not question what death is by accident in respect of Jesus Christ, 
Ex accidenti.  by whom it is a wicket, or entrance into glory, for that is no thank to death: neither do we question, what it is in respect of Gods children who die. 
Rom. 8.28.  For to them all things fall out for the best. So persecution, famine, the sword in Gods children are blessed, yet no man but prayeth against them, because we take a view of them, and of death, as in itself it is presented. Secondly, death is evil respectively in regard of ourselves, and others first of ourselves that endure it, thus far it may be thought an evil, because this good cometh by a laysurable and treatable dissolution, ourselves are better able to set all things in order towards God and the world: towards God there is time to bethink ourselves in better earnest, then we did before of his power, iustice, mercy, &c. toward the world, finding the deceaueablenesse thereof in all her flitting pleasures, which vpon our experience we see then come to an end. At that time others present that survive us are more touched, and haue a more tender feeling of things, then said or done, For the words of a dying man are better fastened in the remembrance of them that stand by, when the riches of Gods mercy are seen in a holy, mortified metitation, when appeareth, how ready a man is to die, how willing, and with what patience fitted, contentedly enduring the griefs of this mortal life, till his changing shall come. All which observations beneficial to others( beside a many more) are drowned and swallowed up in a mans sudden death. moreover heathen men. and such as haue been given to a reprobate sense are content to be gone mall hast, not caring, so they be rid of a present paint. This made 〈◇〉 strangely experienced in devising exquisite formets to tinger a mans death, and all to multiply his pains. Now therefore because it so naturally answereth our own desire, we haue the more cause to suspect it, and fear, running as it doth in the channel of our corrupt sense, and sensual affections. A sar●er argument to prove what the litany useth in this point may be the general opinion which men haue of it: yea the best men are amazed, when it happeneth to any friend of theirs. And howsoever we must stand all content if it come, yet no man but his harts wish is, he might not fall under doubtful construction, which all are subject unto, that on a sudden are taken hence. In the book of Genesis we read, that when jacob made an end of giuing charge to his sons, he plucked up his feet into the bed, 
Gen 49.33. Non est preterrationem, quod ist a Moses tam diligenter quoddle ob oculos visenda proponit Muscul. Ibid. Pulcherrimum est et vehementer optandum hoc genus mortis &c. Sic ex hac vita decedunt, quibus a deo datur, vt quasimor tem in sua potestate ba beant, vt eam ubi volverint, admittant Ibid {αβγδ} job. 34.20.  and gave up the Ghost, and was gathered unto his Fathers: vpon which words Musculus we●●noteth, that it is not for nought Moses doth a● it were propose those things before our eye, parcel after parcel. So easy, so quiet, so comely, and honest kind of death is most beautiful and to be wished for, yea earnestly to be wished for. If so as he well observeth, then is that to be wished for, yea and that earnestly, which is contrary to a sudden death. For in the Patriarks kind of death; men( saith he) to whom God granteth so, to depart out of this life, haue death as it were in their own power to admit it, when they will, which course assuredly we must confess is not so in sudden death. For Elihu speaking of the judgements that befall the wicked, reckoneth sudden death for one. They die suddenly, as did absalon, Cora, Dathan, and Abriam, and the first born of Egypt, and Ananias, and Saphira, with infinite others.  Yet the Apostle saith in the first of Corinth. 15.21. we shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump. 
True in deed it is, that some shall be reserved till that time,& suddenly changed, yet that no exception, because sudden death shal be to some persons, that therefore none shal pray against it. For it needs must be, that heresies shall come, yet that no hindrance why we should not do all diligence by prayer, study, reading the word of God, or any other good holy means to stop them. And if the Lord shall dispose of any of us,( otherwise, then in the point we entreat of) calling us on the sudden, as he hath done many good men, yet to pray against it, is no disobeying the Lords will, which is his own secret, and unknown to vs. For if a man may wish contrary to that which he knoweth will fall out, so may he be otherwhiles extraordinarily affencted, and yet in a holy manner, as did Saint Paul desiring himself to be cut off, 
Rom. 9.  so his kinsmen in the flesh all Israel might be saved, yea if a man in the earnestness of his love, may wish contrary to that, which he seeth already come to pass, as appeareth in S. Paul, when he would he were with the Galathians, whereas he then was absent, 
Galath. 4.20.  and in that very instant could not at once be present; we see not, but a man praying against sudden death, may be far from just reproof, specially, when a man knoweth not ought to the contrary, touching himself, and if he did know, or notwithstanding this particular clause should die suddenly, yet his prayer made in what manner the Church giveth direction, is not so much distributively in his own person, as collectively in the name of the whole congregation. For the foot of the answer is not deliver me good Lord, but deliver vs. The effect of which petition howsoever some one person may miss of in the particular of sudden death, yet the greater part doth not. And although he that death suddenly, may haue his prayer frustrated in that one point, yet some other way it taketh place, namely, that he be never unprepared for death. So as in a word to cut off all controversies,& meet withall exceptions, this may give full contentment to a peaceable, honest hart, that when we pray against sudden death we pray against unprepared death. And howsoever it may prevent a kindly opportunity for ministering of comfortable instructions to ourselves, and others, which we might yield vpon respite given by sickness, yet the substance of that clause is, that sudden death may in no case prevent us of the glorious inheritauce prepared of God for the Saints.   

Chap. 20.  
Also the often repetition of good Lord deliver us, and that saying, we beseech thee to hear us, is against the Commandement of our saviour. Math. 6.7.  
FOrasmuch as the litany is the anvil, whereupon these objections are thus hammered one after another, it shall not be amiss to make known our defence in this behalf. The litany a greek word( the same which Rogations, is in latin, solemn, set supplications, in english) to our understanding is well sampled to the body of prayers, supplications, intercessions, 
2. Tim. 2 1. Philip. 4, 6. Hilar. in explicat. Psal. 140. Ambros. de sas crament. lib. 6. c. 5 A●g epist. 59. ad Paulium &c. & thanksgiving mentioned by the Apostle 2. Tim. 2.1. Phi. 4.6.& interpnted by the Fathers, hilary, Amb. Austin, Cassian, Bern.& Theophilact. For all those four sweet companions namely praters, supplications, &c. interchangeably sort together. Prayer in the entrance, appealing to the glorious persons in the blessed trinity. Supplications for fear of evils to come, wherein the soul humbly deprecateth and prayeth against them, and no other cry for the time is heard, but this: Good Lord deliver us: Intercession, as that by thy holy incarnation, by thy holy nativity, and circumcision, &c. All which delivering the articles of our saith in the form of a prayer, is like to the heigh of devotion, when our communicants treble their cry, O Lord God lamb of God, son of the Father, thou that takest away the sins of the world, &c. Lastly, thanksgiving is in that litany also mentioned, but because of our humiliation, the requests we make are much intermingled: yet intermingled as they are, they may easily be discerned: Some that travail no such way, as directeth from the hart to the throne of grace, think it hereby and oft enough said, though but once said, Good Lord deliver vs. But others of more expertence( and believe their experience) hold it not sufficient to sand one but another, and after him a third, and the more the more company, and all with one note, Good Lord deliver vs. And the note is an eight, so often the same message is done for fear, it should not be thoroughly well done. And if all be eight as some haue thought, when a man hath said all he can, 
{αβγδ}.  he can say but all, and eight times he remembreth to fall with his petition, but raising his hopes, good Lord deliver us, long, and ever, and onely may this contrary fancy, be theirs to mislike such zealous repetitions, who can soon satisfy themselves, with a lukewarm, perfunctorie, bleak, could duty in so chill manner persormed, as if a east-wind blew out of their mouths. 
Hac dixi, vt non putetis repetiti onem in verbis sanctae linguae lo quacitatis esse appetitum saepe ibi repetitio habet vim. Paratum cor meum alio loco dicit sustine dominum viriliter age &c. Psal 74. Innumerabilia talia sunt &c. Quod obseruetis in omnibus similibus. Ibid. Hoc puto non justum est, illud male, rectius istud Persiat. Isa. 24.16.  This I haue said that you should not think all repetitions in words were an appetite to babble much. For repetitions haue their force, my hart is prepared O God my hart is prepared. again, wait on the Lord, quiter thee like a man, let thy hart be comforted& wait on the Lord: Innumerable such like through all the Scripture, but in these, saith Austin, It is sufficient to commend this kind of speech, which you may observe in many the like. Let others in a contrary course pare as much as they will under a pretence of that common folly ( This is not, as it should be, that is amiss, and I would haue it thus.) They can skill to pull down( so can every fool) could they as well restore, or preserve, and build up with the sewest and wifest onely can do well. Be repetitions and oft repetitions so harsh in their quaint ears, whose eyes are acquainted with that which they red, Isa. 24. my leanness, my leanness, wo is me, the transgressors haue transgressed, yea the transgressors haue transgressed a fore transgression. Be these repetitions so offensive with them, whose hands haue handled the history of the King, when he cried, OAbsolon, O my son absalon, O absalon my son, my son? The reason of which doubled, and multiplied exclamations in the same words, or in others to the same effect, argue our thoughts are not idle, but prove rather, that our affections double,& multiply in us, yea so long as they hold out, they show what a delight we take to be heard in that which he prayed for. As if tooug and hart had made a vow not to give over, but once, and once, and once, and again, and more, and more, and more they did strive with God, in the earnestness of our soul, that he would be pleased to deliver us from that which we stand in fear of: yea the reason of these doubled, and multiplied exclamations proceedeth from such a mind as( for the time) was in Peter. It is good dwelling here: Let us build 3. tabernacles, and if they be not enough, let us make other 3. more, yea and if two more may outbid them, two more put wee to. So well wee like to say it, because wee know the Lord as well likes to hear it, good Lord deliver vs. The matter is sometimes important, and serious as pharaoh his dream, which, that it might not sup away in a dream, was doubled vpon him. And is not the blessing of deliverance, a matter of worth, and therefore well worth our petitions and repetitions. But ill bestowed are their prayers, that labour to mislike them, whither they be in the same words, as these instances made, do witness, or in other words to the same effect, 
Gen. 41.32. {αβγδ}. awl. Gell. lib. 13 c. 23. {αβγδ}. Duplex ●adem compellatio admonitionem facit intentiorem Phauorinus. Pro. 31. Philip. 3. Pro. 4.14. jer. 22.39.  for so are they sometimes: As that of one, when he said I come and am coming. The grace of which speech is more plain in the original as they know, that understand the margin. Not much unlike a dissuasiue to a couple, that they should not war, nor fight. Where one well noteth that the verse did not so much require it, as their own violence( Who because they continued fighting) the speech the rather continueth disluading. But whither repetitions this or that, one, or other some would reprehend, such they are, which as men use to themselves like that of Esay cap. 2 4 before mentioned, so are there which men use to others as those words of Lemuels mother what my son, what the son of my womb, and what a son of my desires, or that of Saint Paul when sweetening the ear of the Philippians he writ the same thing, which it grieved him not, and was a safe thing for them, that he should so do. For much seed otherwhiles miscarrieth, and he that heareth not at the first knock, or hearing is loth to rise, yet through importunity openeth at the last. And as there are repetitions by men to men, so are there from God to men, and from men to God. From God to men though in deskant, yet the very plain song of that, whereto it keepeth deskant: enter not into the way of the wicked, walk not in it, go not by it, turn from it, and pass by. Some times in the same words, as that in ieremy: Earth, earth, earth he are the word of the Lord. Of man to God in variety, but to the same purpose, as al those preambles of Abraham praying for Sodom, 
Gen. 18.27.  which are little other in substance, then this good Lord deliver thē. Behold( saieth he) I haue spoken to the Lord, and am but dust and ashes what is this but this, good Lord deliver them. And let not my Lord bee angry and I will speaks again, as if a gain it were the same in another suite, good Lord deliver thē. And once more I haue begun to speak, as if that once more the inmost powers of his soul were shaken,& he desired is remove the iudgement, which was in substance like our cry good Lord deliver vs. And once more, let not my Lord be offended, as if stil it were the voice of the church but that he was one,& we are many; And whither one or many al is one: we beseech thee to hear us good Lord& good Lord deliver vs. Repetitions of this kind, whither of God to man, or of man to God neither are in vain: Not in him for they check the duines of our understanding, the slackness of our memory,& withal are a just reproof to our drowry attention: Nor in us to him in vain, 
O quam dare vult qui se inquietari taliter taliter patitur suscitari: O quam necessitatis quod sua potestatis est. Petrus Chrysolo. serm. 36. O quam non ad tanuam t●an tum dominus said ipse tanua  for God taketh a delight to be importuned,& it is his pleasure to try if we will give over at the first, second, or third repulse. O how glad, and fain is he to grant that is so willing to be disquieted, and suffereth himself to be raised out of his bed? O how it seemeth, he maketh it a matter o necessity, which is in his own power: O how desirous was he to meet thee, as thou knowest that hath placed his bed close to the door? O how unwilling was he to deny, who made, as if it were wrung from him against his will? O how the Lord was not at the door onely, but himself the door: I am, saieth he, the door, who, when all the rest were in bed a sleep, both onely, and principally heard the necessity of him, that did knock. In brief to give a full answer to what either is, or may bee said against repetitions used in the litany if new prayers, and requests may haue Amen, stil renewed vpon them, else how do wee give our assent, then surely this cannot bee misliked, 
Psal. 71.19.  which in effect is as much as a continual A men, and soundeth like that in the● psalm. So bee it, so bee it, which was the voice of Benaia, and the Lord God of our king ratify it: only this good Lord deliver us, and wee beseech thee to hear us good Lord is delivered by way of variety in other words, because our ear is like a queasy stomach, that must haue diverse meat●s presented unto it, or the same diversly handled, because 〈◇〉 is many times over fulsome, and cloyeth. Deut. 27. from the 15. to the 26. verse fresh imprecations, 
Deu. 27.15.26  and still fresh acclamations, but in one and the same tenor. Amen even 12. times, here but eight times good lord deliver us: And psalm 136.26. times for his mercy endureth for ever: here but 20. times, we beseech thee to hear us &c. no offence to scripture in those, and is it in these?  It is against the commandment of our saviour Math. 6.7. when ye pray use no vain repetitions as the heathen for they think to be heard for their much babbling. 
do such doubt makers rightly understand the place in Saint matthew 6.7. Where ancient and late writers all contur in this. With the words of the scripture that our saviour condemneth the manner of the heathen, who as without faith, because they were heathen men, so two other errors they were subject unto; the first was, they thought, that if they prated much, and told God a faire tails, that they should bee heard for that much talk; the second was, they had a conceit, 
{αβγδ}  that they instructed God, as if be knew not what they needed: 
Math. 7.8.  Yes saieth our saviour your father knoweth whereof ye haue needs before ye ask of him: Now in repeating these words good Lord deliver, and wee beseech thee to hear us good Lord, let it appear that our Church prayeth without faith, or that shee thinketh to bee heard for much babbling, or that shee holdeth that God is ignorant till shee inform him, and then wee will confess our error in using this clause before mentioned. But herein wee may see how men to advance their own credit care not what account they make of their brethren, 
{αβγδ} Syrtacè.  as if they judged no better of us then of heathen men, infidels and the like. For that which they should attribute to the fervency of spirit uttered in the public assemblies with an audible voice in giuing assent to, what is prayed for they call by no better name thē idle babbling, or battology: Whereas that fault of battology is an idle trifling with God, holding off and on, playing fast& loose as if we would or could deceive God. 
— Sub illis monthus( in quit) erant, erant sub montibus illis—& me mihi perfide prodis me mihi pro dis ait ovid. Metam. lib. 2. {αβγδ} quod significat idem quod {αβγδ} exivit, et significat eos qui delectantur mul tos sermons proffer, et quo rum ore multa prodeunt Verba gallice habillards. Tremel on Math. 6.7. Absit ab cratione multa loquutio said non desit multa pre catto, si feruens perseuerat intentio. Aug. epist. 121. ad probà Multum precari est ad eum quem precamur diuturna& pia cordis excitatione pulsare Ibid. multiloquium adhiberi, non cum diu precamur said cum ci tra●sidem et spiritum verba multiplicamus persuasinos propter numerum verborum audiri posse. P. martyr in i. Sa. 1. v. 12. {αβγδ} luke. 6.12. Math. 26. 40. {αβγδ}. Luck. 18.39.  For so did one Battus whence this name is. Who being demanded for one, which way he went, nothing could be got of him more then this, he was under those hills, so he was, that he was, whom mercury taking tardy, reproveth in the like accent: Thou perfidious false fellow dost thou betray to myself? to myself dost thou betray me. In which speech of both sides, there is juggling, and inverting of words, as if the parties were in dalliance to and fro, playing wily beguile one with another. A thing not untrue of the heathen men, and of their parley with their Idols, and of their Idols with them, but vntruelie, and vnaptlie conceived of the faithful and their prayers to God, or his gracious answer to their unfeigned supplications. The siriack translating this word calleth them such as delight to be gabling and babbling. No such heathenish delight is in Gods children, whose holy affection inliueth their words, which else like an abortive would so one die in their birth. For their practise answereth agreablie to that counsel, which Saint Austin giveth. Let prating( saieth he) bee absent from mens orisons, but let not much prayer be wanting so there be a fervent earnestness with perseverance of mind. For to patter much is when we use superstuous words but to pray much is, when wee are set on with a long and godly stirring up of the heart. And much speaking or babbling is not, when wee pray long, but when wee multiply words without faith and spirit, persuaded( as Peter Martyr writeth) that for the very number of words we may be heard. Otherwise Christ prayed long even a whole night he continued in prayer. And where exception is taken of repetitions of one thing oft, it is well known Math. 26. that he repeated one prayer in the same words three times. Which a blind man did also Luke 18. crying Lord: Iesu thou son of david haue mercy on me which seemed a fault in the ears of the people; but his necessity and earnestness would not so be answered. For he cried the more. O thou son of david haue mercy on me. words repeated so far from reproof that they make access to our sauieur,& ●●●s success in their petition. So that a short conclusion may serve for all. Neither reciting the same words vpon urgent occasion with earnest devotion, nor long prayers do deserve this rough hewed censure, but pattring with the lips, and the heart a far off, thinking belike to be heard for their talkative prating. Admit wee not this interpretation which yet is the meaning of the scripture, and Saint Augustin, 
Battologia, est nugacitatet loquacitas ea qua non vtilia posa cimus said temporalia vt honores divitias &c. Theophilact. in Math. 6.7.  after it, stand wee to the iudgement of Chrisostom and Theo philact, no advantage haue; any for confirming themselves in their wrong opinion. For these greek writers( as may appear by himself& by Chrisost. in that ordinartly he is an abridgement of Chrisost. call it babbling or battology, when we over earnestly busy ourselves in praying specially for things not profitable, but trifles, as riches, honors, and the like. Now( unless spiritual graces such as accompany salvation, and temporal blessings in their commendable surderance to sanctification go for trifles) an humble, and penitent heart cannot deny their assent to this multiplied petition in the litany. Wherefore such must take heed that they grieve not the holy Ghost, and less it is not, to wrest of purpose the holy scriptures from that natural sense, wherein they are penned. Be it in weakness of knowledge, that some thus eagerlie reproach the burden and fall of our praters, when thus burdened and humbled wee do multiply the same requiest, yet wee entreat the Christian reader so oft, as his eye lighteth vpon these errors of theirs that ever and anon as he cometh to a new strain, that his heart in silence will let fall some such request to Godward, as this, Lord forgive them their ignorance, and though they for whom such prayer is, think it an idle affirmation, yet our request is, that whosoever shall red these critical demurie, his love will not be sparing to say it, and to say it for them Lord forgive them, they know not what they accuse.   

Chap. 21.  
The book hath three orders of ministers of the word& sacraments against the word, which hath but one.  
WHat one syllable in Gods word for this one order, or how can it bee an order if but one? When allegation shalbe forced to appear in scriptures, more particular answer shalbe then made. plain it is in the new testament whence the names wee use are taken● evident also it is in the after histories: Tertullian thus? 
Quum ipsi authores idest ipsi diacomi, pras. biters, et episco p● fugiunt, quomodo laicus etc? tertul. in fuga Quatuor genera capitūsūt in ecclesia episcopo rum, prasbytero rum, d●aco●orum fidelium. Optat lib. 2. Quam muleos episcoposoptimos viros, sau●tiss●unosque cognoui, quam mulcos prasbyte ros, quam multos diaconos& huiusmods ministros divinorum sacramen●erum. Aug. de moribus eccles. lib. 1. cap. 32. {αβγδ}. Socrat lib. 1. c. 2 Varior in ecclesia esse ordines ministrorum alsosesse diaconos, alios prasbyter●s alios ●piscopot quibut institutio populi confess Anglic. artic. 5.  when the principles themselves namely the Deacons, presbyters, and Bishops fly, how shall a lay man forbear flying? When the leaders run away, which of the souldiers stand. Optatus writeth distinctly of them by name( as our church doth) but of many places wee will allege this one. There are 4. sorts of persons in the church Bishops, presbyters, Deacons, and the faithful: Augustin more expressly. How many Bishops most excellent, and holy men haue I known, how many presbyters, how many Deacons, and of this sort ministers, of the word and divine sacraments? Socrates speaking of the times, wherein Paphnutius lived, and withall entreating of those, whom wee now mention Consecrated persons, I mean( saieth he) those that are Bishops, presbyters, and Deacons. The apology of our own church( as it is set down in the harmony of Confession towards the latter end by way of supply of such things, as through forgetfulness might seem to bee omitted) mentioneth diverse orders of ministers in the church. Some are Deacons, others Pastors, some are bishops to whom the institution and care is committed. In the articles whereunto by act of Parliament cuerie minister at his ordination doth subscribe he doth accept of thee 32. and 35. Which in effect require as much. Compare the objection, and ante of the authorities now cited whither of the ancient fathers or of our Church, at these times, and what argument is there think you? They say diverse, this a●nits but one. If diverse, then not one onely, and if onely one, then not diverse. But their joint consent one with another and the iudgement of our church must bee of more prise with us then any stragglers obstinate contradition.   

book of Consecration. Chap. 22.  
The Bishop saieth to the new made minister receive the holy Ghost. It is great presumption &c.  
PResumption it is, yea great presumption to do, what episcopal dignity admitteth, but resisting of authority and re,fusall, fusall of obedience to wholesome laws is no presumption in the world, no not a little much less any great presumption for a prickeard saucines is no presumption, more then the reprobate Angels sin was noe aposticie. It is presumption for our spiritual fathers in God to take what the Lord afordeth them, but no presumption for these venturously to challendge, what vpon good warrant is commend ablie performed.  It is great presumption that the Bishop will offer to give that, which is not in his own power, yea that which God alone can do. This is against God and his word. 
Presumption great or small, more or less, if they call this, their speech is fearefullie pitched in dangerous places and may soon tilt unless a helping hand support with the soonest. For in the extent of these words( as they sound at their first hearing) what is there in mans power to give, or what is it he hath not received? if he haue received why then are these words as implying ought in his power. This jealous interpreting of word● well delivered is a copy they set vs. Shall Moses do ought in things pertaining to his office, and will not 3. brethren in evil Corah Dathan,& Abiram say he doth that which is not in his power, or it is more then he can do and he taketh too much vpon him. Why then? this captiousnesse is a stale slander, and a wonder it is( that being ready to dote through time,) it hath so much as a snag, or stump to fasten vpon episcopal authority. To receive the holy Ghost is to give that, which is not in any mans power: Bee it as they say he giveth that, which is not in his power: so every ambassador considered as himself a private person John, or Thomas, when he draweth articles of peace twixt nation and nation, doth a thing not being in his own power but by virtue of his embassle from that great monarch from whom he is sent. The power to ordain a minister, and to lay hands on him with solemn prayers upon serious and due preexamination is no private action, but an authority given from above. To remit fins the scribes were not so blind, but they could see, and say it is blasphemy for none can forgive sin, but God only: The peace of God was not at the 70. disciples beck, yet their peace it is called. 
Math. 9.6.  Little are the Prophets in comparison of John Baptist, 
Luk. 10.6.  little John Babtist,& all the faithful ministers of the gospel in respect of Christ, yet all are called light to shine amongst a crooked generation,& give light to the world: John Baptist a burning, and a shining lamp, and the prophets in their time some such whose labours the Lord used to give light to them that sat in darkness. May Ismaell lift up his hand against all, and none return him like for like? May all his words go for truth and this among the rest vncontrolde. None can offer that, which is not in their own power. Then may none offer to pluck up, roote, destroy, build, plant, save a soul from death, 
Nemo dat quod non habet.  bind up the broken, baptize, beget in the gospel and the like for none of all these are in a mans own power. The foundation of which argument is both in philosophy, and divinity very weak. 
Nibildat quod non habet eléch. 1.  In philosophy both moral, and name all. moral for a seruant who many times hath not a halfpenny of his own doth many times deliver from his Master many crownes at 〈◇〉 time to some other man at his Masters appointment. In natural philosophy our disputants know this proposition is much wronged. For what form of a chair bath an Are, Chisill, or Saw, yet these are instruments to some such purpose ● and in arguing of the suins influence, of the elements, and the compounds thence, this proposition is made overmuch pliable: so in the question of the Sacraments for their dependence from the Minister, what violence hath been offered by the like, every young Student of reasonable pains is sufficiently instructed, or may be, if he make recourse to Austin in his books of baptism against the Donatists. Nor their onely ground it was, but the Nouatians also, building vpon this principle denied the Ministers power to forgive. Because as they said they gave the Lord reverence, in whom they held it was a case of reservation, 
Aiunt se domino refer reverentiam cvi soli remittendorum criminum potestatem deferuns. Ambros. lib. 1. dep●niten c. 6.  and none else could give that, which was not in his power. For God had power onely to forgive sin. Many like inferences haue been writhed in vpon supposal of this premise None can give that, which is not in his own power. Which simply proposed may be acknowledged for truth, but all the error is in application. injuriously therefore do they by whom the use of these words receive the holy Ghost is hasted into obloquy, to the reproach of our Church and as we judge to no small prejudice unto others. For in the manner of imposition of hands or dinarily observed in the Churches of france it is decreed that these very words of Saint John. 
La manner de imposition.  receive the holy Ghost should be at that time in the election of their Ministers repeated, and stood vpon, as also those other following, whosoever sins ye remit, &c. Then after followeth a prayer, which usually compriseth the contents of their Sermon, beseeching God for s●ccesse in that work in hand of ordaining Ministers. Thus far the words in use with them, not only recitatiuè rehearsing that history, nor precatiuè with prayers accordingly, but ordinatiuè in ordination, wh they use their authority and power to ordain or design Ministers as our saviour did his Apostles.  Our saviour might give what the Bishop cannot. 
True if Christ had not sent them as the Father sent him: True if in ordination men did take vpon them to give, 
joh. 20, 21 i  as immediately from themselves in their own persons, as Christ did in his: True if they prayed not that God would give what they think necessary to speak of: True if the Bishop did mean the person of the holy Ghost: True, if that God did never take of the spirit of his seruant, and give of it unto another, as in Moses when the Lord took of the spirit which was vpon him, and gave unto the 70. Num. 11.17. yea sometimes doubling it vpon one from another, 
Num. 11.17. 2. King, 2.9.  as 2. King. 2.9. that of Elia vpon Elizeus. Surely, surely were a caueller but modestly affencted in handling this point, he would no more repined at these words. receive the holy Ghost, then at those, which every Minister useth the Lord be with you, 
Chrisost. homil. 33. in cap 9 Math. {αβγδ}.  or at that which the people return as in S. Chrysostome his time the manner was, and yet is( and with thy spirit). Besides at such times what imply these words but authority in him that consecrateth? And they that are consecrated are given to understand they haue power being thus ordained to intermeddle in spiritual, Ghostly, and holy occasions, so as they are in the words remembered warranted by their public function, that they are rightly and lawfully called, and are no intruders, hereby giuing us and others to understand, what reverence is to be yeeldeb them for their sacred function, which they now discharge. So as retain they sins, or remit sins, excommunicate, or pronounce absolution, Preach, pray, admonish, exhort, counsel, reprove, baptize, or administer the holy Supper of the Lord, in all these they are to be esteemed as the disposers of the mysteries of God, and their words sentence, judgements, censures, acts, or deeds are not hence forth theirs, as of a private man, or of man at all, but the words, counsels, and deeds of the holy Ghost, and men disobeying or resisting disobey not, nor resist them, 
1. Sam 8.7. Num. 16.1 i.  for who are they in the view of a carnal eye, but they disobey and resist the holy Ghost, in whose name their commission hath so great power, as that it is not from earth earthly, but from heaven heavenly. For when it is ( thus saith the Lord) it must be thought that the Prophets also did then speak. So little reason had any to trouble himself, or the Church with these occurrences, which are no sooner moved, but assoon answer for themselves.  
Another Paper maketh exception thus. We cannot subscribe to the book of ordination as is required, because the Bishop is appointed inordaining of Priests and Bishops to use the very words receive the holy Ghost, which Christ our saviour used at the sending forth of his Apostles, which he did because he being God was able and did extraordinarily give that which be willed them to receive.  
Though sufficient haue been already answered concerning this point, yet because some renew their complaint we also return them, if possibly a more ample and full answer. In the ordination of Priests according to the form established by law in our Church after sundry exhortations, instructions, admonitions, prayers, protestations, and promises to, for, and by the party to be made Priest, the Bishop with the rest of the Priests that are present laying his hands vpon his head useth these words receive the holy Ghost, whose sins thou dost forgive they shall be forgiven, and whose sins thou dost retain they shall be retained, and be thou a faithful dispenser of the word of God and his holy Sacraments, In the name of the Father, and of the son, and of the holy Ghost, Amen. At the ordination of Bishops and Priests in the Apostles times the holy Ghost was given to such as were ordained by imposition of hands as in that Epistle to timothy. I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands, 
2. Tim. 1, 6.  seeing then the Apostle knew that Christ in the ordination of ministry did bestow the holy Ghost vpon such as they laid hands on, what other form of words can any man probably conjecture, they should use, when for the ceremon●● of in●●●●as●on they la● hands on ●hem, but 〈◇〉 which Christ himself by his own example hath taught namely receive the holy Ghost, whose sins ye remit they are remitted, &c. If any man can tell us, what words they used, he shall do well to declare them, or if he cannot, it is our duty to think they followed Christ his example.  How then cometh it to pass that the Bishop doth not first blow vpon them before he saith, receive the holy Ghost? 

Professor theol●gus celebris& excellent &c. Admonit. Christi. de authori Luthers p. 234. Est( umma ministers laus quodin eo verè donetur spiritus sanctus: nam hac verba insufflauit et dixit Accipitesp. sanctum accommodā da sunt ad ords nationem, vel collationem ministerii. Alex. Alesan johan. in qua confertur potestas docendi& administrandi sacramenta &c. Ac optandum esset, vt ad impositionem manuum hoc simul accederet. &c. id quod diu obseruatum fust in ecclesia& hody adhuc obser●atur apud episcopos. sic enim et populus doceretur per ceremoniam de dignitate ministerii cum quo donatur sp. sanctus,& maiori cum reuerentia accederent. Id.  Alexander Alesius born in Scotland in 1501. a Preacher, and a famous excellent professor in divinity( as appeareth 07 in his answer to the defence, of the louvain articles set out by Ruardus Tapper) and living at Basil, when the authority of Bishops was tumultuarily suppressed, and withall, this form( we speak of) in ordaining Ministers quiter abrogated, writeth on these words. receive the holy Ghost after this manner. The highest commendation of the ministery is herein, that the holy Ghost is truly and verily given in it. For these words he breathed and said receive the holy Ghost, are to be applied unto the ordination or collation of the ministery: And we must know that it is a calling to the ministery, or ordination, wherein is conferred a power to teach and administer Sacraments but withall, with this ceremony the holy Ghost is bestowed vpon them, that come worthily to ordination. And it were to be wished that to imposition of hands were appointed also to breath and say receive the holy Ghost, which is a thing hath a long time been observed in the Church, and to this day is yet observed among Bishops. For so the people might be taught by this ceremony of the worthiness of the ministery, wherewith the holy Ghost is given, and men would come unto it with greater reverence. This was his iudgement. But the former part of this action expressed by our saviour, our Church hath not thought good to retain, because the Apostles, when they would use some outward 〈…〉 or breathing, 
C●●●●ollent ad ●ibere aliquem ritum inordinatione non sumpserunt sy●bolum insufflationis &c. Chemnit exam co●cil. de sacrament. ordinis pag. 240. said sumpserunt al●●● rit●●n indifferēn te●● imposit, e●●. Christ●● vt eslē deret ●s● procede●e spiritum sanctum s●eut& a pat●● ins●ss●a●● in discipul●s s●●● ac●cipite spiritum sanctum. Aug. de Trinit.& unitate dei c. 1.  least it should be thought that 〈…〉 mander●ent to use it, but the● took another indifferent one of imposition of hands( no doubt by Christ his warrant) 〈◇〉 used it in ordination, 〈◇〉 the other of breathing because 〈◇〉 signification here of did not fit any ●●●tall man. For Christ( 〈◇〉 the Author under Saint Austin his name witnesseth) to show that the holy Ghost did proceed from himself, 〈◇〉 also from the Father, breathed vpon his Disciples and said. receive the holy Ghost Sufficient it may he our Church retaineth the latter clause which is no more blasphemous for the Bishop to say, then to say. They haptise, they absolve. This is my body▪ I haue begotten thee in the gospel. For in execution of these particular offices he is but the minister of God, who doth himself, in or by his ministery beget us, food us, absolve us, baptize us, and giveth the holy Ghost is such as are ordained.  But there is no commandement given by Christ for Bishops in ordination of Priests to use these words. receive the holy Ghost as there is for baptizing, absolving, and the like. 
The examples of Christ and his Apostles are in many cases sufficient rules to be followed without any precept, and if so why not in this? Secondly, many things may be lawfully done according to the analogy of Scriptures, for which is neither express commandement, nor example of Christ as amongst others, in that the Church receiveth women to the holy Communion. 3. Why may we not affirm Christ his example in saying receive the holy Ghost, should be as well continued in ordaining Ministers without any father express commandment, as ordination itself which is not thereby name prescribed. 4. These words This is my body, and this is the blood of the new Testament, which Christ used at his last Supper are generally held to be the words of the holy institution, and yet there is no commandment, that the Minister should use them in celebrating that action, but because the action itself is commanded the words of the institution are therein withall implied. So ●●ands the ca●e ●o●th ordination of priest, receive the holy Ghost, are the words of she●● consecration, which although to be not in express fe●●●●es prescribed to be continued, yet the ordination being deduced from Christ his example, the same son●●● of ordination is thereby hith●ded, which he meant should could thine as a perpetual succession in the ministers. For in the words mentioned one is no plainer then the other. By these very words( saith Master Caluin on this 20. 
His verbs Apostolos suos queen damwodo maugurat Christus in officium cvi cos prius deslina uerat. Caluin. joh. 20. Neque prof an a fuit inauguratio ritusille &c. Id. in 2. Tim. 1.  of Saint Iobu●● Christ after a sort doth inaugurat his Apostles unto an office, whereunto he before had destinate and appointed them. And vpon 2. Timoth. 1. This rite and ceremony was not any profane inauguration invented onely to get authority in the eyes of men, but a lawful consecration before God, which is not perfited, but by the power of the holy Ghost, whence we may thus reason. That which Christ giveth by imposition of the Bishops hands to the party, that thereby is ordained Priest, the Bishop in Christ his name may will him to receive. But Christ giveth the holy Ghost by imposition of the Bishops hands to the party that is ordained Minister or Priest. Therefore the Bishop in Christ his name may say unto him, receive the holy Ghost.  In vain and idles are these words used, receive the holy Ghost in ordination of Ministers, because unlearned asses being made Ministers by them, return no m●●e learned from the Bishops, then when they went first unto them. 
This objection might haue preiudist the Apostles, 
Mira fuiti●orum ruditas, quodtam absolute, tantaque cura per trientum edocti non ●●inorem inscitiam produnt. Cal●in Act. 1. Totidem in hac interrogatione sunt erroret quot verba Ibid  who notwithstanding their ordination were no better learned then to ask, when Christ would restore the kingdom of Israel, &c. Where Master Caluin noteth marvelous great was their rudeness and ignorance that being so exquisitely taught, and with so great diligence for three yeares they show no less want of knowledge, then as if they never had heard word. So many errors are therefore in this their interrogative. Secondly, Saint Paul giuing rules unto timothy and Titus doth describe what manner of persons, and how qualified they must be afore they come to ordination namely, bla●●●●elesse, fo●●●, prudent, ●●aff, modest, holy, able to teach and cou●●●●●●●rs, vpon 〈◇〉 of which note chargeth them they should lay hands all none( as near as they could) that were not first induce with these virtues and gifts, which had not been so necessary a precept, if the said virtues, or gifts, or any of them were then first to haue been given by imposition of hands in the ordination of Bishops and Priests. So as neither gift of learning, godliness, wisdom, or any above last mentioned were tither be stowed vpon the Apostles when Christ said unto them, receive the holy Ghost, nor vpon timothy, nor any other that was or us since ordained.  Many lewd and unsufficient men there are over whom these words are pronounced, and yet not gifted or graced by the Spirit for ought we can see. 
This objection striketh at two sorts of men, one for want of knowledge, the other for want of a virtuous life, but while it so doth, it shameth the persons, it cannot annihilate their calling. For Sacraments are the same administered by them and no way defective, though themselves be. As for want of knowledge. We are to understand it either comparatively or absolutely: Absotutely, that there is no knowledge at all to be found in a man ordamed, and called to that function were strange, and indeed vnlike● comparatively, want of knowledge in respect of others, may be the best mans case compared with a better then himself at one time or another, in one place or another, yea it may so fall out, and doth in our daily experience that men growing in years are much inferior to themselves of that, 
Sitanto est melius quod accipitur, quanto est melior per quem traditur, tanto est in accipienti a bus baptismorum varietas, quanto in ministris diuersitas meritorum. Aug. Contra Crescon. lib 3. cap 6.  which they were in middle age, when memory, voice, and invention served them better then now it doth, and yet they cease not to be Ministers, at what time they are so disabled. If the Sacrament( saith S. Austin) be so much the better to him that taketh, as he is the better by whom it is delivered, there is by so much, a variety of baptisms in the receivers, as there is diversity of worth in Ministers. Such care must he had( and we hope is so as Paul requireth in timothy) not to lay hands rashly onany. Which very caveat argueth that 〈◇〉 the Bishop shall ordain any ou●rhastily, the calling is lawful, and good may be done by such a man to his place. For it is ordination by imposition of hands that maketh a Minister, without which let his sufficiency in tongues and other learning be aduirable, yea incredible, we may and do hold him learned, but we do not account him a Minister, whose duty stands in this, that being ordained, he is, to baptize. 

2. To Catechize.  
3. To instruct publicly, and as occasion shall serve prinately.  
4. To offer up the prayers of the people.  
5. To remit the sins of the penitent, and to bind and to retain the offences of the obstinate.  
6. To consecrate and distribute the blessed Sacrament of the body and blood of Christ.  
7. To visit the sick and to comfort them.  
8. To bless those who are joined in matrimony.  
9. To praise God for deliverance of women after childbirth, and lastly, to bury the dead in a godly manner as the order of our Church requireth.   Among all which preaching hath a special use, whether memoriter by hart at times vpon just occasion, 
Si presbyter alt quis infirmitate prohibente per seipsum non poterit praedicare, sanctorum patrum homilia recitentur. &c council. vasense. can. 4.  as God shall enable a man, or else( a man being not so well provided by reason of sickness or some other lawful hindrance) reading some homily warranted by authority of our Church. For so it is required, and of ancient time hath been practised as appeareth in the daies of Theodosius the younger. If a presbyter or Minister( through sickness hindering) cannot preach of himself, let certain homilies of the holy Fathers be recited.  Lewd and licentious men are not gifted and graced by Gods spirit. 
We confess with tears that a wicked Minister though his tongue be plausible, if his life be not agreeable, the infamy of his losell demeanour blemisheth the glory of his best doctrine, such is the weakness of the people in taking offence, though they should not so do. We aclowledge such may be compared to Noahs workmen that made the Ark to save others& themselves perished in the waters. But this disproveth not our answer, who say. In the eye of the church it is not a mans learning, nor honesty of life( for these are qualities in common with other men) but ordinanation with imposition of hands, which maketh a minister. Ambrose vpon timothy. Imposition of hands are mystical words, 
Manus impositi ones verba sunt mystica, quibus confirmatur ad hoc opus electus, accipient autho ritatem tesle conscientia sua vt audeat 'vice domint sacrificium deo offer Ambros. in. 1. Timoth. 4. Baptizant quantum attinet ad visibile ministerium boni& mali, mui sebiliter autem per cos ●uius est& visibile baptilma,& inussibilis gratia. Aug. contr● Crescon. lib. 2. cap 21. Naziā. orat. de baptis. An solis lux cumpercaenosa dissunditur nihil ind sordium contra bie Aug. de bap. lib. 3. c. 10. Facunditas terraculique temperies &c. Id. contra Cescon. lib. 3. c. 8.  by which he that is elected is confirmed unto the work receiving authority his conscience bearing witness that in stead of the Lord he dareth to offer sacrifice unto God. Vpon his peril be it that will attempt to deceive God or man. If he live well thou hast what to follow, if he live profanely, do what he teacheth, but not what he doth. As concerning the outward and visible ministry both good and bad do baptize, but invisibly he doth baptize by them, whose it is both visible baptism, and invisible grace. Iudas did baptize, yet not he but Iesus Christ baptized with the holy Ghost. Neither his calling nor message deserved reproach, though the man did. A seal of wood may give the stamp of Cesars image, as well as a signed of gold. The light of the sun is not stained, though his beams reach to Baals draughthouse. It is Saint Austins similitude against the Donatists. A pardon is worth accepting of their parts who need it, though a sorry fellow were the messenger of such glad tidings. When manchet is vpon the table no man questieneth whither the husbandman when he sowed the seed had a leprous hand like Naaman, it contenteth so the seed be good, the ground battle, the time seasonable, the heauens kindly with their first and latter rain.  What remission of sins is to be hoped for, where the minister himself is wretched and impenitent? 
Such men are to be lamented, 
Siepicurcus quispiam intus totam actionem subsannans &c non dubitem panem& calicem issius manuporrecta, vera mihi esse corporis&. sanguinis Christi pignora, Caluin. antidoto council. Triden ses. 7. can. 11.  yea more they deserve to be deprived and thrust out, yet be the minister an epicure inwardly to himself, dividing the holy action of the sacrament I can not doubt( saieth M. Caluin) that the bread and cup reached unto me by his hand, are unto me the true pledges of the body and blood of Christ.  If not to be able to preach make a man a dumb dog, the doubt is how that ordination may be good, which setteth apart such ones to thework of the ministry. 
This frame of words seemeth to take many things for granted, as that a man not able to preach is a dumb dog, and that such a one his ordination is not good. The first of which propositions needeth explication, the second requireth father proof, thē only a bare assertion. In the first wee doubt what is meant by preaching, secondlie who are these dumb dogs. By preaching mean they, making a sermon vpon a text, expounding of the words for their dependence and sense, raiting of the doctrine with their several uses, and due application to time, person, and place, by instruction, reproof, confutation, and the like, and al this done without book, cond by heart, and uttered with an audible voice in the ears of the congregation, we easily confess an inestimable benefit cometh to Gods Church thereby, and men thus sufficiently able are worthy of special encouragements for maintenance of learning and religion, but then are they a very few, that must be held for able ministers, and( belike) because others not thus able to preach must be reputed no ministers, which is undoubtedly a very dangerous, and false consequent. That some are so qualified, able thus to preach, is a singular blessing of God vpon both our famous universities, and his rich mercy which he hath vouchsafed unto our church, but that other are not therefore lawful ministers, nor their ordination good who cannot do somuch, wee dare not so judge. 
Qui been pronum tiare possunt, quid autem pro nuntient excogitare non possunt Quod si ab alits sumant eloquen ter sapienterque conscriptum, nemo riaeque cōmēdent at queen ad populum proferant. sie. im personam gerunt, non improbē faciunt. Sic enim( quod utile est) multi praedicatores fiunt, nec multi magistri si unius vers magistri idipsum dicant connia, et non sunt in its schismata. Aug. de doct. Christia. lib. 4. c. 28.  For some there are as S. Austin well observed in his time, that can pronounce well( or as wee english it) are good churchmen, but cannot so well invent, neither for matter, nor words, but if they take of others, what is well penned( as homilies or sermons)& pronounce thē to the people, if they sustain that person they do not amiss. For so( which is a profitable thing) there are many preachers, but not mainie maisters, if so be they speak all things of that one true master Christ, and that there be no schisms among them. Where wee may note 1. the way to haue many preachers, secondlie that they who take other mens labours to use do a profitable work, 3. that they are not reckoned dumb dogs or unpreaching ministers, but preachers and publishers of the truth. But let us proceed on as we began. Some there are whose invention serveth welinough,& vpon due meditation haue apt words at will, and can accordingly sort their places,& quotations for every necessary proof, which they do allege& yet their memory is weak,& for their hearts they cannot deliver without book what they haue penned in writing. These also must be put out of the number of ministers, as not able to deliver their message, and threefore being not able to preach, their ordination is not to be held for good. But by these mens patience who so dispute, we preses other mens judgements before such ouerhastie censures. For Zepperus& Bernard Textor( though otherwise known disciplinarians) give their verdict otherwise. 
Tyronibus aliquid sub initio concedi potest etindulgeri, vt vel ad verbum me moriter edisc●● vel ex chartale gaunt. &c. Zepper, art. habend, contion, lib. 1. Bre●i memoria subsidium in charia ●ot asum& in libro reposnum seu finum Bernar. Textor Pandect sacra. concien. Euangelizare enim perpalico a rum est baptizare autem ●●iuslibet modo sacerdotio fungatur Chrisost. in 1. Corinth. 1. Nunc quidem prastyteris q●● in habiteres sunt hoc munui tradimus Ibid.  To young divines at the first somewhat may be favourably yielded, that either they con without book, or else to red their sermons out of their paper. Bernard Textor distinguisheth of preachers, some are of a bad memory, some of a good. They of a bad memory may haue help from their notes in their paper book, as it lieth before them. 3. others a gain there are that can, neither invent, nor dispose, nor remember, and therefore not able to preach in the sense here delivered of preaching, and yet were reckoned for ministers in the dayes of the Apostles. For so anncient and late writers understand that place in 1 Corinthians where Paul saieth he was sent not to baptize but to preach For( saith chrysostom) preach a very few can, but baptize every one may that is a Priest or minister. And then after recording how the custom of the Church in his dayes differed not from the Apostles times. Now truly( saith he,) wee give this office to presbyters that are more unable. 
Maiutest ivan gelizare quam baptizare. Non oninis qui baptizat idoneut est evangel. zare. Ambros in 1. Corinth. 1. perfect baptizare etiam minus docti possunt perfect autem euangelizare multo difficilio ris& rarioris est operis. Ideo doctor gentium plurimis excellentior euangels zaremssits est non baptizare, quo. niam hoc per multor fiers pote rat, illud per pancos, inter quos eminebat. August contra litter. Petili, lib. 3 c. 56. Cumpaucerum esset docare, pluri bus autem bapti zare datum soret. &c. Caluin in 1. Corinth. 1.17. Baptismum fear aliis manda runt qui ad pradicationem for tassis minus ido neierant gualther. Ibid. Munus tingends cuiuit in ecclesia committi potest, non item munus euangelizandi. P. martyr. Ibid. Agnoscimus queru●dā in ecclesia veteri pasterum simplicitatem innocuam plus aliquando profeciffe ecclesia, quam quorundam cruditonē variam exquisitam, delicate amque said paulo post fastu osurem vnde ne hodiē quidem veiieimus simplicitat●● quorundā probā nec tamen omnino imperitam. confess. Helueti.  Vpon 〈◇〉 same place Saint Ambrose hath these words It is a greater thing to preach then to baptize. Not every one that baptizeth is fit to preach. Some such note Saint Austin maketh. men of less learning may perfectly or sufficiently well baptize, but to preach well, or perfectly is a work more rare and difficult, and therefore the doctor of the Gentiles being more excellent then many, was sent to preach the gospel not to baptize, because that might be done by many, this could be done but by a few, among whom Paul, was eminent and chief. master Caluin noteth vpon that 1. Corinthians in this manner. The Apostle entereth not this comparison to detract any thing from baptism. But because very few were able to teach, but to baptize was given to many &c. master gualther to the like purpose. Other Apostles that were employed in continual teaching followed this course of Saint Paul, they commended baptism to many others, who perhaps were less fitted to preach. Peter Martyr hath some such observation vpon the same text. The office of baptizing may be committed to any man in the church, but so may not the office of preaching. Wee speak not of Hemingius, and others, whose iudgement agreeth hereunto Onely we will content ourselves with the confession of Heluetia. we aclowledge( saieth it) that harmless simplicity of pastors in the ancient church did profit the church a great deal more, then some mens various exquisite,& delicate learning, but a little to proud& disdainful: wherefore we reject not at this day the honest simplicity of some ministers so it be not too unlearned, 4. to conclude if by preaching they mean the spending of an hour idly, to no purpose, or schismatically or out of order, or like bold baiard, thē we grant such as can exhort, say service, celebrat the sacraments, red at times some godly sermons which themselves haue perned, or some others for them, to be no ministers, because they cannot preach in that scandalous manner of preaching.  
Dumb dogges.  
As touching this appellation. 
Vecans mutes canes obiteit ila lis ignautā& socerdiam call. in Esa. 56.10.  The Prophet calleth not those dumb dogs who are utterly unable to do their duty, for of them he spake in the words going before, but those he so nameth which are negligent and sluggish being able and not doing it 2. he calleth not them dumb dogs that did red the law, administer the sacraments, and those legal ceremonies with other such duties as became the priests though they all could not make father proof of their memories invention, audacity, utterance, learning& in a most painful manner spending their spirits aforehand to be provided, and after meditation to deliver it by heart fitly and agreeable to the wholesome doctrines handled and the persons in presence: for such able Priests were always very rare, but those they are, whom he calleth dumb dogs, that did nothing at all, appertaining to their office but onely bearing a name were altogether idle and slothful 3. neither doth the Prophet reprove onely those to whom the function of teaching was committed, but( as master Caluin noteth) he understandeth iudges governors, and kings, 
Sedetiam indi ces prafectos, ac reges, qui ritè omnia administrare debuerant. Ibid.  who ought to haue administered all things orderly. Now then as in civil policies; ignorance, and some defects make not a judge, magistrate, or king his office voided nor frustrateth the election( for that granted will draw on many absurd, rebellious, anabaptistical conclusions) so neither doth want of some more special commendable perfection make a nullity of the minister his calling or canonical ordination.  Yes but it doth, For it is required he be able to convince the gainesaier. 
Surely it is to be wished that all our ministers could perform their office in the best and most excellent sort, but we must do as we may, when wee cannot as wee would. He that carrieth a hood on his shoulder, and beareth brick or mortar is many times a good maison though not so expect, as the architect, and cheese builder: he that handleth a spade to cast up the mould, is other whiles a good gardener, though not so cunning as he that draweth the knot. He may be a good minister that wanteth as we red a fore memory, utterance, audacity to instruct by the pen or by reading his own labours, and the approved labours of other holy men, though he be not of dexterity to conceive or confute as some other of his brethrenican. And certain it is, manse there are, who because they will shun the reproachful name of dumb dogs are readiest to fling a ston at the head of others more sufficient then themselves. For of these untimely, rathripe, unlettered, unpreaching preachers, some haue been found so able to convince the common adversary, that they haue not blushed to disclame the knowledge of the latin tongue( as forsooth and great reason the mark of the beast) nor ashamed to thank God they defile not their studies with those antichristiā controuersles, and as for writing of the fathers they haue wished them all on a light fire, not any thing better affencted to the study of the arts and philosiphte, accounting them all vain and curious, and our university learning but pedagogicall, nor our sermons other then metaphysical school preaching. Such ability it is these men haue to convince the adversary that in stead of confuting him, they distracted our own forces,& when they should strike at his head they are ●●bbling at our heels, and where they should fight for us, it is either with us or against vs.  The Apostle 1. Tim. 3.& in Titus 1. expressing the duelies of a Bishop or aminister doth writ they must be apt to teach &c. not left arbitrary, but a matter of necessity. For he must be so, and so. 
The word must is a word of convenience not simply absolute, 
A●●.  meaning that bishops, as near as they can, ought to make choice of such men as are so qualified. For else by the like reason, no man may be a bishop, or minister unless he be a father of children. For the word must there used includeth that particular. But the holy Ghost neither thinketh, writeth, or commandeth any thing, which is not simply and in every respect absolute and perfect, onely proposing the idea or pattern if a perfect minister not that alway there can be such a one. S. 
Nunquid, quiae tueuecitu forti simus quisqu● eligendus est, id circo non assismentur, &c. Hieron lib. 1. adverse. Iou●n●an. Sic indescripti one episcopi,& in eorum expositione quaescripta su●t, &c. Hieron ad Oceanum epist. 83. Quod dixit irreprehensibtlis: aut nullus, aut ratus. Idem. adverse. Blagianos lib. 1. c. 8. Illud certè {αβγδ} qui posset cum caeteris virtutibus difficulter invenies. Ibid. Maximèque illud vt petens sit aduersarus resistere& peruersas opprimere atque superae re doctrinas. Ibid. Ita fit quod in al●o primu●● aut totum est, in alio●n parte versetur,& tamen non sit in crimine, qui non habet omnia neccondemnetur exco, quòd non habet, said justificetur in co quod possidet Ib. Non suscip●●nt magis& minus. Topic. lib. 6.  jerom against jovinian asketh a question not amiss to our present purpose. What( saieth he) because in an army the valiantest must be chosen, shall not therefore weaker persons be accepted of, since all cannot be alike strong? And again, writing to Oceanus. As Orators and Philosophers( saieth he) when they describe what kind of orator, or philosopher they would wish to haue, due no injury to Demosthenes, or Plato, but describe the things without persons, so in the description of a bishop, and in the exposition of those things, which are written, there is set before a mirror of the priesthood. And the same father against Pelagius writeth vpon these words of the Apostle In that he saith. He must be irreprouable, such a one is not at al or very rare, and that other which followeth apt to teach with the rest of the virtues you shall hardly find. Anon after. That he be accused of none, be well reported of them that are abroad, and free from evil speeches of the aduersaries, I think it be hard to find such a one, specially so mighty as that he can resist the aduersaries, and oppress or overcome perverse doctrines. again He is either none, or rare, that hath all which a bishop should haue. A little before so it cometh to pass that, that which is excellent, or perfect in some, is in others, but in part, and yet he that hath not all, is not in fault, neither condemned for that he hath not, but approved for that which he hath. So that the best sufficiency is a grace, but it is not the essential form that giveth life and name to a minister. Now we speak of the office itself, not of the execution thereof which wee hold must with all diligence and faithfulness be performed. Let him bee as learned, grave, discreet, virtuous as the times shall yield and the place may require. For wee do not think that all places require men of like gifts and graces, but those which are of smaller note, circuit, and reward may stand content with men of inferior note. Which very truth manifestly proveth that ability to preach is not the definition of a minister for definitions do not rise and fall, like a bow that is strong and weak, 
Mixtum ad pondus aquale. Aristot. de generat.& corrup. {αβγδ}.  but mens sufficiency to preach after what exact manner they take preaching, is like a natural mixed compound body, whose temperature is not gold weight, as if a grain could not turn the scale of every mans sufficiency, but if it be in a meaner degree of fitness, as our health commonly is, it may serve the turn.  If the bishop could as well fit them for the calling as admit thē into the calling, there were no doubt but he might use the words receive the holy Ghost. 
Wee do not say It is the bishop that doth fit him to the ministry, 
Spiritus sanctus in ecclesiae praepo sito vel ministro si inest, vt si fictus nonest, operetur per eum spiritus sanctus& ad eius mercedem in salutem sempiternam et adeorum regennationem& adificationem, quiper eum &c. August. contra epist. Parm. lib. 2. cap 11. Non est aqua profana& adultera supper quam nomen Dei innocatur, etiamsià profanis& adulterisinuocemur &c. August. de bapt contra Donet. lib. 3. c. 10.  but God in and with the ordination given him by the bishop, in which party so ordained the holy Ghost worketh( saieth S. Austin) that if the party admitted be not a counterfeit the holy Ghost worketh by him both to his own reward for eternal salvation, and the regeneration of others to whom he is sent. And if a counterfeit it is his own loss, but yet the holy Ghost forsaketh not his ministry, because by him he worketh the salvation of others. For as he witnesseth in another place bee the minister an adulterer or homicide &c. the water is not profane, nor adultered vpon which the name of God is called. The function is sacred and holy assisted by Gods spirit to the good of others, if not to his, that is thus ordained.  To be ordained aminister by men is no {αβγδ} or grace at all. 
The ministry or office whereunto wee are by men ordained, is a grace or gft. 

First because freely given without respect of any merit before God in the party ordained  
2. a gift of the holy Ghost, that thereby it might bee understood to be an authority proceeding from God himself, though externally collated by man  
3. to distinguish it from other callings in the world  
4. because such a singular and divine gift hath ever annexed unto it in the true execution of duties thereunto belonging, a powerful presence, assistance,& operation of the holy Ghost.   In respect whereof it may not only be said, that when Bishops or Priests do those things which they are commanded according to Christs institution, it is not they, but Christ himself that doth them, but also in such an office so assisted with the holy Ghost, as that it is therefore called the ministery of the spirit they do therewith in like manner, specially if they fear God, receive sundry graces of his spirit, whereby there labours are made profitable unto others. 
Illud &c. accipite spiritum sancium ecclesiastica potestas collata in telligitur esse August. tem. 4. Qq ex novo testamento c. 93. Quia omnia in traditione domi nica per spiritum sanctum aguntur. Ibid. Idcirco cum regulatis& for matraditur huius desciplena dicitur its accipite spiritum sancrum Ibid. Non d●xit accepist is said accipite spiritum sanctum &c Chrisost in joh. c. 20. homil. 85: Potestat●●● quandam& gratiam spirita lem cos accepisse Ibid: said vt peceata dimitterent●d of ferentes enim sunt gratta spiritus, quare addidit. Querum remiseritis peceasa: &c oftendens quod genus virtutis largiatar Ibid. Theophilact Ibid.  The Author of the questions out of the new Testament much ancienter then Saint Austin witnesseth that where it is red, that the Lord breathed vpon his Disciples, and said receive the holy Ghost, he implieth the ecclesiastical power that is given and collated, and that for these reasons Christ in bestowing this power did use these words, 

1. To teach us that all things, which are to be ministerially done in the name of Christ are really performed by the holy Ghost, because in the Lords ordinance all things are wrought by the holy spirit.  
2. That hereby he might leave an example to his Apostles and Ministers.   Therefore the rule and form of this discipline being delivered to them, it is also said unto them receive the holy Ghost. S. chrysostom noteth that our saviour said not, Ye haue received the holy Ghost but receive the holy ghost, because they received a certain power, and spiritual grace not to raise the dead and show miracles, or virtues but to loose sins. For they are differing graces of the spirit wherefore he added whose sins ye remit, they are remitted,& whose sins ye retain they are retained showing what kind of power it is be giveth. The like sense and construction is made by cyril, or the Author under his name who interpreteth this, receive the holy Ghost, for, Take ye the power to forgive sins, and to retain whosoever sins ye remit, &c. To the like effect hath Theophilact and that almost in the very same words with chrysostom. Wherefore these words, receive the holy Ghost, is in effect as much as receive the gift of God bestowed vpon thee by imposition of hands, whether to remit sins, or retain sins. And thus much be spoken for clearing of doubts, that arise by occasion of this sentence.   

Chap. 23. Homilies against the word.  
In the first tome of homilies. Of swearing: By like holy promise the Sacrament of Matrimony knitteth man and wife in perpetual love.  
THe book from whence this grienance springeth is taken out, is the book of homilies set out in the daies of King Edward the sixth, of which times and book Doctor Ridley Bishop of London, who afterwards suffered for the gospel, giveth this iudgement. The Church of England then had holy and wholesome Homilies in commendation of the principal virtues, 
master fox pag. 1940.  which are commanded in Scripture, and likewise other homilies against the most pernicious and capital vices, that use( alas) to reign in the Church of England. How the times are altered. Then that good martyr saw nothing in them dangerous to holy and wholesome instructions, now every smattrer in divinity can find intolerable untruths. But to be brief. The Author of the Homilies taketh the word Sacrament for mystery, as Saint Austin and Ambrose do with other of the Fathers. 
Sacramentum militia Cicero. lib. 1. de officus Credimus ne bu manum sacramentum divino. superinducilicere& in alium dominum post Christum respond re Tertul de corona militis.  Secondly, in this place somewhat more particularly for the saith plighted twixt couples, which was the ancient signification of the word in forcaine writers Tully, &c. who call the oath given by the captain to the souldiers, the oath and Sacrament of warfare. In which sense Tertullian useth the word we think( saith he) a question may be made, whether warfare be fit for Christians, and whether we believe a human Sacrament may be added over and above the divine Sacrament. The Churches of Heluetia in their former confession so take it speaking of, what is due to the Magistrate. To him to know we are to perform fidelity, 
Huic not ctiansi libers simus &c ver a cum fide subticiendos esse fidelitatem a● sacramentum pr●stare scimus Hel uet confess. 1● arti●. 26. Idest iusiura● dum quosuis magistratibus obstringuntur observat. 2. Ibid.  and the Sacrament vpon which place we read this observation fidelity and the Sacrament( that is) the oath, whereby subiects are tied to their Magistrates. Now the meaning of the homily to be some such thing appeareth both by the title ( of swearing) as also by the words following in this place of holy promises, vows, and covenants made, and thereupon presently is inferred this scruple here.  By like holy promise the Sacrament of Matrimonis knitteth man and wife in perpetual love that they desire not to be separated for any displeasure or adversity that shall happen. 
An evident place to show what they intended who penned that Homily, taking the word Sacrament either particularly for a solemn promise vowed, or generally for a holy state ordained of God, as Doctor Whitakers noteth Saint Austin took the word, who honested marriage by the name of a Sacrament, 
Sacramenti no mine matrimonium. Aug. coho nost auit quando cius dignita tem contraquo rundam criminationes defendis quod in illo li●ro doctissimè aesanctissimè fe cit Whit. contra Duraū p. 656. Si hoc inquam à ponsisicus ageretur facilè posset de apellation● conuentre Chemnit. de Matrim. p. 256. Quia coniug●um est sanctum vita genus divinitus institutum& commendetum libenter e●tri busmus nomen sacramenti, confess. Wittenberg.  when against certain mens false criminations be defended the dignity thereof, as he did in that book most learnedly and holily. That which was done learnedly& holily in Austin his book, we live to thetimes to hear it censured,& condemned as done corruptly in the book of homilies. Chemnitius could be content marriage were called a Sacrament so it might be an advertisement of she whole doctrine thereof against the doctrine of the divels, and of the beathen, if this were intended we might easily yield to the name. The confession of Wittenberg saith. Because marriage is a holy kind of life ordained of God and commanded by him we willingly give it the name of a Sacrament. Take we first or last of these interpretations, we shall easily free these words in the Homily of that weight, with which some delight to burden it withall.  It is directly contrary to the 25. article of Religion, which saith there are but two. The other five falsely so called. 
The article hath no such words( flue falsely so called) but thus commonly so called after which manner so they are, because the word Sacrament is more generally used, but to speak strictly in what manner baptism& the Lord his supper are called Sacraments, the book doth not so take marriage. For in the 2. tome of homslies speaking of matrimony there is not somuch as a syllable that soundeth to this purpose, where was both time and place to glue it the name of a sacrament if there had been any such meaning. But their opposing the book of homilies to the 25. article is as if a man would by their example knowing they allow but 2. 
Mannum signum hoc& quasi sa cramentum vsurparunt eccles. descip fol. 25. Quantum ad verum presbyte rii munus liben ter coloco habeo Institut. lib. 4. c. 19. sect. 28. Quod 3. in numero non posui, eo factum est quod non ordinarium wee commune, said ad cer tam functionem speciales ritus Ibid.  sacraments make them contrary to themselves who call imposition of hands as it were a sacrament or set M. Caluin against himself because in his institutions he alloweth but two sacraments baptism and the Lord his supper as we do, and yet willingly accepteth of the function of the ministry to haue that name, yet reckoneth it not as a third with baptism& the Lords supper, because it is neither ordinary nor common with the faithful, but a special rite for a certain function. To take advantage against that learned writer were very injurious, and can it be honest and godly dealing to entreat our church thus, fince in both we know their mind alike. For though be side two sacraments M. Caluin mentioneth the office of the ministry, and our homily maketh matrimony one, taking the word at large, yet as generally necessary to all the faithful there are two sacraments only. which are express words, which our catechism useth, as before( cap. 15.) hath already been handled.   

Chap. 24. Plurality of wives maintained in the fathers.  
In the second tome of homiles 1. sermon of diverse places of scripture. It was permitted to the godliefathers to haue more wives then one, by aspeciall privilege or prerogative. This is directly against the word.  
WHereunto the answer we make is two fow, one in gener all concerning the second book of Homilies, the second is in particular as touching the very place here stumbled at. In general it plainly appe areth that thess men Substribe not to the book of articles as they should by a Statute, Elizabeth 13. Where among the rest, the 35. article is thus: The second book of Homilies,( the several titles whereof we haue joined under this artide) doth contain a godly wholesome doctrine, necessary for these times as doth the former book of Homilies. In particular to the place this answer we give, wherein this courst we observe. 

First, we set down the words in question what they are, that it may appear to such as haue not the book at hand.  
2. We will show what reasons there are to approve these words of the homily.  
3. The iudgement of our old and new writers shall be alleged.   For the first: these words the book hath. The plurality of wives was by a special prerogative suffered to the Fathers of the old Testament, not for satisfying their carnal and sleshly lusts, but to haue many children, because every one of them hoped and begged of God of tentimes in their prayers that, that blessed seed, which God had promised, should come into the world to break the Serpents head might come, and be born of his stock and kindred. Where is to be noted that the question is not of the times of the gospel, nor of the Law, nor of the first institution of marriage, when man and woman were created▪ but of the time, before the law was written in Tables and given by Moses. Now that it was no sin unto them, as they used it, of whom the homily there speaketh may appear by diverse reasons, which the godly learned did give. First, a brother was to raise up seed to his brother that died without issue: Secondly, children born of both wines at once were legitimate, which could not be if polygamy( that is) plurality of wives at once had been the sin of adultery. Thirdly, the Iewes had answered little, 
joh. 8.33.37.39.56.  whom being accused to be an adulterous generation they replied they had Abraham to their Father, not onely in a spiritual but a natural propagation. For Abraham had more wives at once. 
Gen. 31.51, 1, joh. 3.9.  Fourthly, jacob had Labans two daughters, and Laban charged him he shall take no more. Fiftly, in as much as these words are the words of truth, that a man born of God sinneth not( that is) continuery in sin, a very offensive speech it is to fay that the Patriarks, Abraham, jacob, &c. did continue in a sin, successively, continually without repentance, 
Non licuisse patribus simul plures uxores habere, nisi ad deline andum mysterium Instin. mart. in Tryph. Deum illit primis temporibus polygamiam exegisse Clem. Alexan. lib. 4. storm. Permissum fuit cum dua●us etc Chrisost. homil. 36. in Gen. V● humanum ●enus propaga●etur& pietatis incrementum caperet Ibid. E● tempor● nondum adulterium lege ●rohibitum,& amore posteritatis non ardor●● libidine id factum,& de consens●● vx●ris 3. ad aliquid significandum quod suturum crat, vt in Agar. et Sara. Ambros de Abra. lib. 1 6.4.  and therefore it may well be thought, that the Lord of his special mercy, did hear with them, and what is that but a rule, which we may not make general. I● so, then surely a special privilege that it was permitted. Countenance to this sentence give the ages aforetime, and since. Aforetime justin martyr, Clem. Alexandrinus, Chrisostom, Ambrose, jerom, Austin, &c. justin martyr. The fathers might not haue many wives at once, but to shadow out some mystery. Clem. Alexandrinus. God did in those former times exact polygamy. Chrisost. Because then were the beginnings it was permitted to be coupled with two or more wives at once, that mankind might be enlarged,& receive increase of godliness and virtue. Ambrose. At that time adultery was not forbid by law, and what they did, was for love of posterity, not through heat of lust, and with consent of the wife, and to signify somewhat was to come as in Agar and Sara. jerom thus. 
Sciebat Ap●st●lus lege concess●●̄& example 〈◇〉 triarcharum, ac M●se● familiar popule n●uer at in mul● i● vxorib●●l● ber●s spargere. Hierom in ●pest. ad Oceā Sufficienda pre lis ca●sa crat vx●rum plurium simul vnivir● habendarum inculpabilis consuetudo Aug. de doctrina Christian● lib. 3. c. 12. Ibid. cap. 18. So naturam consulas non lasciuiends causa vtebatur s● morem &c contra Faust: Manch, lib. 22. c. 47. Null● vnqu●●● li●●tum fuit si● ne domina despē satione plure● simul uxores ha bear. ●nnoc. 3, c Gandemus, de Diuorti●s. Polygamiam Deus inter Isra elitas proba●it. Malanct. epitome Ethicor. Specialis casus fuit patrum polygamia qua peculiarem rattonem babuit. Heming. de di●●rt. pag. 36. Polygamia vsurpata patribus citra culpam, nebis nullam lege●● cō●●ituit. Bullin. de● cad 2, serm. 10. Deum illeslege suam rem●sisse qui● co●●om vid●mu● vspiam ea de causa reprehendi, Pet. Mart. 1, Sam, 25.  The Apostle knew it was granted by law, and by the example of the Patriarks, and Moses also was not ignorant, that it was familiar with the Iewes to haue children by many wives. Saint Austin in diverse places, with more then these at this time we will not trouble ourselves nor our Reader. An vnblameable custom it was for one man to haue diverse wives. And then one might with a more chast mind haue had more, then now some one can haue but one. Speaking in defence of jacob the patriarch against one Faustus an heretic. sins some are against nature, some against custom, some against the Commandement. If you consult nature, not for wantonness, but for generation sake he did use more wives, if you respect custom at that time and in those places it was the fashion, if you ask what commandment, it was by no law forbidden. Innocent. He saith, It was never lawful for any to haue more wives together at one time, without some divine dispensation, or privilege. Of later times, All the best approved writers speak in behalf of it, some more some less, and how ever with some difference, yet all in favour thereof. Philip Melancthon, Hemingius, Bullinger, Peter Martyr, Beza, Perkias, and Bucan professor of divinity in Lausanna. The first of these that are name saith, God approved among the israelites the having of many wives at one time. Hemingius. The case of the Fathers was special in having many wives at once, and there was reason for it. For God did wink hereat in the people of Israel, that by this means he might make way for his faith he had given them, that an innumerable multitude should spring up from a very few. Bullinger writeth, marriage of many wives in the Fathers without fault in them, is no law for vs. Peter Martyr in diverse of his books. It is manifest unto us, that God did remit and slacken his law to them, because we nowhere find they are reproved by any of the Prophets, &c. again in the same place. 
Nolim cos nimium aggrauare, Ibid. Vitio ne vertas fuit enim tempore ills huius● mods res libera& adiophora Idem. in Genes c. 29.27. Deus tolerauit in populo su● polygamian. Bez de polyg. et diuor. ●●test tamen ex cusari quia ad propagationem humans generis vel salt●● ad propagationem eccelesia pertine bat. Perk. Ar● m●lla aurea. p. 78. Armato● 600000. è jacobi familia ducentum annorum spatis. Id prolegom, Chr●●●l. Polygamia qua quis uno tempore pluresbabuit uxores patribus indulta fuit, now casciuienda said gig●enda p●●sob●lis gratia, tum quia iamerant tu● temporis mores politici, tum vt esse● aditus quidam, quo Deus promissions sua de innumerabils sobole expauc●s oritura l●cum daret Bucan, Institut. loc. 12  There is no doubt but the Fathers had faults enough yet when they may be safely defended, I would not lay on load. And writing of jacob having two sisters his wines at one time. reprove him not. For then such a matter was free and indifferent. Master Beza, his sentence is, God tolerated polygamy in his people. Master Perkins our countryman. The marriage of the patriarchs with many wives, though it cannot be so well defended, yet may it be excused, because it did rather pertain to the increasing of mankind, or at the least to the increase of Gods Church. And in his preface to his Chronologies he observeth the increase by Palygamie such, as 600000. fighting men were sprung up of Iacobs family within the space of 200. yeeres. Bucanus writeth of those times of many wives to one man: polygamy( saith he) Wherein a man had many wives at one time, was of special favour granted to the Fathers, not for wantonness, but for increase of a godly issue, as also because of the policy of that time was such, and another cause that God might make way for his promise in raising up an innumerable multitude of so small a company.  That can be no reason neither the one nor the other. Not the first, as that it was the propagation of mankind for then it should haue begun with Adam. Because his times had most need in that respect when there was no more but he. The other is no reason that it was for increase of Gods Church. For then should it bee permitted now, because the true professors of the gospel are but few to speak of, in respect of Atheists, Papists and other enemies of Christ his Church 
This reply is made by some great friends to this accusation undertaken against the Communion book, but how weakly an indifferent Reader may soon judge. For first in the daies of Adam it might haue seemed most needful to haue given this liberty if so the Lord had created more then one woman, which he did not: As for the other that came after by propagation they were his daughters or nieces, and therefore herein appeareth a let: S●condly God the lawgiver, from whom kings and princes take direction for their best laws, knew well, a law is best kept, when it is first made. Now to dash it in the prime by a contrary practise at the first, and to stifle it in the birth had been with the soonest. These, as others also best known to the Lord might be the causes, why at the first that was not approved which was after born withall. For the other clause of their objection where they infer. If for spreading and increasing Gods Church, then it should be now in use. That sequel is no good consequent Because the worship of God is not within the place of Iewrie now, as it was then. But the sound of it is gon throughout the whole world, and every place fitteth for the Lord his service in respect of what it did then. Now( saith Saint Austin) of all sorts of men, and all nations the members may be gathered to the people of God, and the ●ittie of the kingdom of heaven. 
Ex●mniho●inum ●e●ere, atqu●●●●ibus gē tibus, adpopulum Dei et civitatem regni cul●●um membra colligi possunt. August. de virg●●. cap. 9  Be●●des these, there are others given by the fathers why the Lord did bear with his people. They whose leisure it is to view what hath been cited for testimony herein, may bee entreated to lay these reasons together which our fathers and brethren gave, as also the manner of speech they grace this question withall: Exacted, required, approved, tolerated, dispensed withall, winked at, permitted, granted. For all these they shall find as these also: usual, lawful, mystical, a custom no way culpable, without blame, free, indifferent, a special case, and say the most against it. Such a one it is, as may be excused and a reason given for it. All which speeches diligently perused, let men say whither the book of homilies might not well deliver that sentence as it doth.  It is directly against the word of God and his first institution of marriage Gen. 2.24. Malac. 2.15. Rom. 7.10. 1. Cor. 16.6. 1. Cor. 7.2. 
The place in Gen. we wit answer anon. The other of Malachy& the Apostle are against fleshly and carnal lust in their time, why are they thē urged against these patriarks that were long before,& beside, were not guilty of the carnal sin condemned by those scriptures. Saint Paul in●iructeth the Row. and Cor●nthians in their dueti●● 0 and liberty in marriage. What is this to the Patriarks and their fact. But by one of this dumb show brought forth, take a taste of the other. 
Verba hac aliqui putant face re aduersus po lygamiā, quod midi non displicet, modo hinc non inferatur. Patres qui in ve teri lege habue runt uxores, non vsos faisse justo matrimonio, said potius adulteros ●udicandos. Nam cum e● de causa in sacris literis non damnentur, om nimo put andum ●st tis tum tem poris licuisse. Martyr in Cor. 7.  Let Peter Martyr bee heard in his notes vpon 16. or cap. 7. which is the place the obiector urgeth. These words( saith he) some men think make against plurality of wives, which things mislikes me not, so it bee not hereupon enforced, that the fathers, who in the old law had many wives, did not use lawful matrimony, but were rather to be judged adulterers. For since they are no where condemned in holy scripture, wee must think it lawful for them at that time to haue so many. In which sentence these two parts would bee noted 1. that the words in this 1. Cor. 7.( and the reason is all alike for the other epistle) maketh not against polygamy of the fathers; secondli● nor doth any other scripture alleged, and therefore this their heaping up of scripture, when it proveth no such thing is a manifest breach of the commandment, wherein he straightlie forbiddeth false witness bearing against the truth. A sin the more grievous, as the most innocent truth( for so are the scriptures) is forced to dispose for that, whereof they haue nothing to gainsay. Great use there may be of them for the times of the gospel, or of malachi and after that the law was written in tables, whereunto Leuiticus, 
Leuit. 18.18.  18.18. as Tremellius translates, may haue reference; and wee haue delivered our iudgement in writing unto my Lords grace of Canterbury; but the instances remembered in the homily are most of them taken out of the book of Gen. where is added in the close an example of david and Salomon, but with a Cau●at in these terms for our use and understanding which things wee see plainly to be forbidden us by the law of God and are now repugnant to all public honesty. To treat with the libidinous humour of carnal men, who either challendge the examples of the patriarks that they may do the like, or condemn them for doing it, or protect ignorance of the scriptures, because such examples( say they) are scandalous.  I, but this is directly against the word of God and his first institution of marriage. 
I, but( saieth Ludouicus lavater) God who made that law; hath also power to release it Besides it is a certine peculiar, 
Sed●nim quile ge● sa●xit Do us eaudem relax and● patest atem habet. peculiar quid dam est, quod u● mo temerè im ex emplum, quo prode giosam suam li● bidinem excuset, traxerit. Lauatur in Easter. homil. 11. c. 2. pag. 22 Certis de causis largitus est pl●s reseodem tempore uxores habere. Id. homil. 10. pag. 20. Tam abest vt hec ecuilegia culpauerit Deus, vt etiam fortunauerit. Id de vita& obit. Nabal. hom●l. 10. pag. 12. Duas simul uxores haber● simpliciter ●ege Masis vetitu●●●ō fuit. Drus. in Ruth. 4.5.  which no man may rafhly draw in to example to excuse his own prodigal lust by. And a little before in the 10. homily God( saieth he) for certain causes granted it as a largesse and favour to the israelites to haue more wives at once. again in his treatise of the life and death of Nabal God( saieth he) was so far from blameing them thathe gave them great success. Their peculiar and a largesse special to them and their great good success hereupon, what other sense beareth it, then that common english which our homily, by some unjustly taxed, safely delivereth, specially much more being added by others, as appeareth in the several quotations afore, and this among the reft of John Drusius. Simptie forbidden( saieth he) it was not by the law of Moses to haue 2. wives at once.  I, but what warraut for this more then these authorities 
Arguments strengthened in this sort no discrete godly wiseman but doth and will reverence, for we receive and so must the witness of men. But yet to think that some privilege those patriarkes had, though not so expressy set down this may be the reason. 
1. joh. 5.9. Qualis lex, talis dispensatio Priuslegtum di citur quod ema not contra tus comm●ne in f●● ro●e●● al●quam personaru 〈◇〉 Glos lib. 6. de Rescript. ●●vees in principto Priutlegtum quasi priuat●● lex.  For dispensations and privileges are as laws yea privileges are not held necessary to be written where laws bee. As at this day wee observe in Acts of Parliament such favours as concern some few stand vnprinted, Because laws belong to all, privileges to some few. For a privilege is some personal or particular law, which either death with the person, or must not be made common; If so as wee know this to be true. How much less may we expect any record thereof before Moses and the law written. For those more specially the book of homilies speaks of. Wherefore as a law they had in their mindes and consciences for single marriage by special inspiration, so by a special inspiration, a toleration and favour was enough.   

An advertisement to the Reader.  
Presently after this treatise finished, there was sent us from an honourable parsonage these notes following, as it seemeth an abridgement methodicallie drawn together by some of devon. and Cornwall. With their preface, and reasons, greatly accounted of among the ignorant, which we haue thought good to set down returning every of them a brief answer with reference to those places, wherein they are handled more at large.  
Wee protest before the almighty God, that wee aclowledge the churches of England( as they be established by public authority) to be true visible churches of Christ: That we desire the continuance of our ministry in them above all earthly things, as that without which our whole life would be wearisome and bitter unto vt. That we dislike not a set form of prayer to be used in our church: Finally whatsoever followeth is not set down of an evil mind to deprau● the book of Common prayer, ordination, or homilies, but onely to show some reasons, why we cannot subscribe unto all things contained in the same book.  
THat man his protestation is in vain, 
Protestatie cum contrary actu non releuat: Vel non valet protestarie ubi protestans per contrarium factum directè obuiat sua protestationi Glos. in Caluin. de constitut. verb. sine praindici●. confere●. pag. 26.  whose deed agreeth not with his protestation. And a decree of a very ancient counsel provides that no man should be admitted to speak against that whereunto he had formerly subscribed, as is alleged in the conference before the king pag. 26. But leave wee this their faire glozing, and examine their reasons.  To the book of Common prayer wee cannot subscribe because there is some thing in it of which we cannot make any reasonable sense. 
Neither sense, nor reason are fit auditors of a business of this argument. For if they were, what sense is there to put on love, or what reason is there to put on the bowels of compassion? Is that which we know more inward then the inside of the gown, for it is the life of the body so we esteem of the bowels, and is the life of the bowels, body, person and al( for so is love wrought by a holy faith and compassion proceeding from both) as a garment that a man puts of and puts on, or is the Lord Jesus any such manner of attice, which is the cause of all to be likened to apparel, if so what reason, and if no reason what sense is there so to agrue? A natural man( and we think such a one hath sense and reason) perceiveth not the things of God neither indeed can he, no marvell then if he stumble at such places as these following.  The first reason therefore is, that it contains things without sense. As 1. whatsoever is manifest, the same is light Ephesians 5.13. in the epistle readon the 3. Sunday in Leut. 
whatsoever is manifest the same is light. Not without sense, neither in it owue words, unless the greek and original may be thought so, nor in the proposition itself( for divinity and Philosiphy acknowledge it for a truth) nor in experience, for what ever is manifest, the same is so by reason of the light( either in it or vpon it) nor in the coherence of the place( for the Apostle sheweth how al points of darkness, whither in iudgement or practise many fèstly are disconered by the light) nor is it without sense in the understanding of godly interpreters. The Greek scholiast rendereth it so,& M. Beza commendeth him for it. 
Scholiastes {αβγδ} passiuè interpretatur vt sit sensus. Quicquid manifestum fit lucem ( 1) esse lis cidum fiert comu● nit. 11 Beza. Math●tamen simpliciùs videtur vt expositionem quam posui retineamus. Muscul in Eph. 5. 13. {αβγδ} vocis media  Some of our brethren( saieth Musculus) take this word {αβγδ}, not onely passively is manifest, but actively to, doth manifest. They haue truly their thoughts not untrue, But in my conceit it is more simplo and plain that we keep the exposition I follow, namely, That which is manifest is light. We must know a translator his office is when he cometh to a place somewhat indifferent in the original( as this word {αβγδ}. of the mean voice, partly active partly passive) to commend either interpretation to the godly wisdom of the learned teacher, who at more leisure vpon better opportunity may father expound it in handling his set lecture. 
Lux actiuè, passiuè so is {αβγδ} actiuè, passiuè  It is light actively giuing it, or it is light passively receiving it. Both ways since it is, both ways may the word be, actively doth manifest, or passively is manifest. Either way true, neither way dangerous, heretical, nor senseless.  2. It is without sense to say. In the power of the divine majesty to worship the unity. 
These words in the Collect for Trinity Sunday are not with out sense. For we worship the unity in the power of the divine majesty( that is) one in power, deity, and majesty. Three epithets, or words of attendance, because 3. persons, and yet all but one, and one essence; for as saith Fulgentius or Austin( the book is diversly quoted) unity hath relation to the nature namely that one, 
unitas refertut ad naturam. Fulgent● de fide ad Petam. c. 1.  who is God blessed for evermore. All which is answerable to those ancient verses good for memory, sound in divinity. Like majesty of persons, Like power of the same, but the deity common to all. So hath Victorinus, and before him Saint Basil in his hexameron the tenth homily. 
Far maiesta● personarum. Par potesta●est ●arum.& communis deita●. Victorinus. Id unitatem concernit potentia, vt unam in divinis retineas gloriam& maiestatem. Basil. hexameron. homil. 10.  Concerning the unity of power to retain one glory& majesty in the divine persons &c. Glory matestie and power in these divine persons, yet but one God to be worshipped.  3. It is without sense. every parishoner must communicate thrice a year and also receive the sacraments and other rites. 
Answer hereunto red this second part cap. 13.  God is sade to be the father of all that is called father in heaven Ephesians 3.15. 
Our translation speaking of originally one greater then another, 
red on the 17. sun. after trinity.  and of God above all, chooseth to speak of the primitive namely the father rather then of the diriuatiue, and those that descend of him. For it God bee their father, then also must he needs bee the father of their families. 
{αβγδ} interpretatur {αβγδ} quatenus de h● minibus dicitur qui progenitores appellantur {αβγδ}.  Secondly where others call this word Parentela, Paternitas, cognatio, tribus, familia, and the greek scholiast progenitors, and so differ, but the translation in the communion book giuing the name Father reconcileth all these diversities. 3. as the Apostle useth an allusion or holy destant in the Greek, so the translator seemeth to keep it in our English by a grace of speech, translating the name father, thereby understanding fatherhood, and implying there is no father in heaven or raith 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 month, which was called barren. 
In the Epistle red on the annunciation to Mary, those words are taken out of Luke 1.36. The lesser Bibles tender it thus. This is hir sixth month, which was called barren. Hir put in, which is no more in the greek, then in the English, as for the word following both translate it alike ( which) for ( shee) not meaning the month, but the woman Elizabeth, which was called barren. 
actus actinorum sunt in patient pradisposit●.  This ambiguity is shunned no more in one then in another. The sense is plain howsoever, and if without sense, surely then onely to those who understand not, and that willingly.  6. It is without sense. Or every our pots be made hote with thorns, so let indignation vex him, even as a thing that is now. psalm 58.8. 
The difficulty in this place cometh hence, because one and the same word signifieth a pot, 
Quia vox hebraa& ollas et spinas significat subobscurus est ●ic. locus, &c. Marlor. Vulg. Marlo. Tremel. Stephan et ali●.  and a thorn. Before the thorns shoot up, or as a thing that is raw suddenly took out of the pot, ere the thorns crackle under, both which interpretations( given by learned men) give aim to one and the same mark, showing the speediness of Gods iudgement by two similitudes in one verse; herein our vulgar english translation is to be thought no more senseless, then that which Marlorat and Auias Montanus follow, unless men, whose exceptions these are, intend to disgrace the original, who is in this an example to our communion book, and either both are free, or both accessary to this senseless imputation  7. It is without sense. When the company of speere-men and multitudes of the mighty are scattered abroad among the beasts of the people, so that they humbly bring pieces of silver, and when he hath scattered the people that delight in war Psal. 68.30. 
words no more void of sense then are other translations This here delivered by way of prophesy, the other haue it by way of prayer. This onely in a third person, that other in a second, and a third. As for the sense it is plain to any mans reading, that the verse speaketh of subdueing the enemy, not the multitudes onely, and basersort, doing homage in bringing pieces of silver, but their Captaines to, and all those, whose delight is in war.  Ratio secunda. That forasmuch as wee are able to discern, that there is contradiction 1. To the book of Articles, which denieth that confirmation hath any visible sign: Whereas the last prayer in confirmation, maketh imposition of hands to certify the children of Gods favour, and gracious goodness towards them. 
Nor hath confirmation any visible sign, as the word visible sign is taken for a visible element, which every sacrament hath: namely in baptism there is water, in the Lords supper bread and wine but Confirmation hath no such thing. For imposition of hands is a circumstance of action, not a ma●ter of substance, as in a Sacrament every visible sign is. To this sense speaks the 25. article. Confirmation hath not like nature of a Sacrament with baptism and the Lords Supper, for that it hath not any visible sign or ceremony,( that is any visible Element for sign or ceremony) ordained of God. In which words it meaneth by sign a sacramental sign consisting of an outward, earthly Element and substance, so confirmation hath no visible sign. As for that other of imposition of hands it is a sign of episcopal action, namely to certify children( confirmed vpon the prayer of the Bishop) how God hath been favourable and good unto them, in that they are been of believing parents, baptized into Christ, brought unto the knowledge of his grace& will as is found by examining them in the principles of their holy faith, &c. Wherefore the Bishop prayeth over them for increase of grace, and useth withall imposition of hands to certify them by this sign of Gods favour and goodness towards them. By which ceremony( saith Master Iunius) the holy Apostles, and Orthodox Fathers of sound iudgement would haue signified that a Christian man endued with repentance, 
Qua cerimonia sancti Apostoli& orthodoxi patres s●gn●ficatum volverunt Christianum hominé resipiscentia, et fide praditum, atque ecclesia insitum ubi legitime probatus esset, mancipari domino,& consecrari ad vocationem suam sanc●e& rolligi●se obeu●dam &c. jun. Paral lib 3. c. 6. Liberi Christian●rum stati●●, post partum vt membra ecclesia baptiz abi●ur,& post quam no●nihil ad●leuissent inst ●●●e ba●tur,& impositione mannum confirmabantur, ac dimittebantur ex coe●● Catechumenorum; ita vt liceret illis deinde ad c●●●am accedere. ursin. Proleg. Catechis. pag 3.  and faith, and engrafted into the Church after he hath been laws fully approved of, is given in service to the Lord, and consecrated to go through his calling( whether generally as a Christian, or particular this and that) in a holy and religious manner. Answerably unto this use of the Fathers, and received by our Church. Master ursinus speaking of persons to be Baptized hath these words. The children of Christian parents( presently after they were born) as members of the Church were baptized,& after that they were prettily shot up, they were instructed, and by imposition of hands confirmed,& were dismissed out of the company of the Carechized, 〈◇〉 as they might afterwards lawfully approach ●o the Lords Table. This holy ancient custom ●ofore commmendably used, our Church at this day continueth. But see more of this in this second part. Cap. 11.  2. Contradictory to itself, by affirming in the catechism 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 book, or in the book of Articles. 
If the catechism affirm there are but two Sacraments, how are these exceptions at variance with themselves that men knowing and acknowledging so much, yet both before in this book, as also in the fourth reason here following in the fourth instance, seem to enforce by their sophistications, that the catechism implieth there are more then two. again it is false, where it is said, the book of Articles ascribes to Confirmation all things that are required to the being of a Sacrament, as may appear in the point before handled, and the 25.27.28. Articles expressly show to the contrary.  Ratio. 3. That in our best understanding it containeth in it some untruths. 
The third main reason is to purpose, if it can as well prove as it is ill alleged. But let us 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 untruth the Church of God hath taught heretofore, 
Pro christ trucidatos infantes enter martyres coronari. Bern serm. 11 de Innocent. Si quaris ●orll apud Deum merita, vt coro ●ar●ntur, quare& apted Heradem crim●na vt trucidarentur. 〈◇〉 fortè miner Christi pieta●, quam Heredis impi●tas, vt ●lle quid●m potu●rit innoxiosnec● dare, Christu● non poture propter se occisos cor●●●re Ibid. Audi quod in●● ria non affectis●nt sedeorenas meruerun●. Theophi. in Math. cap. 2. Qued puers predomino occisi sunt, significa●per humilitatis meritum ad●oronammartyri● esse veniendum. Haime part. hyem desanct. Inn●cen. Iudaec martyrum sanguine redundante. Hilar. Can. 1. in Mar. Her●dis furor,& infantum m●rs populs Iudaici in Christianos sauientis est forma, &c. Beatorum martyrum cade posse, &c. I● aternitatis profectum per martyrii gloriam esser●bantur, Ibid. Pro Christ● p●tuer●nt pat● quum nondum poterant consiteri. August in Epipha, serm. 6, inserm, 33. de tempore. Non habebat●satatem qua in passurum Christum crederetes said babebat●s carnem, in qua pro Christ● passur● passionem sust●●eretis. Ib. Non frustrae infantes illos, qui( cum d●minus Iesusnecandus quareretur) occisi sunt in honorem martyrum receyt●s commend. it ecclesia Id. de lib. arbit. lib. 3. c. 23.& epist. 28. Hier. Homil, d● sanctis& lib. ●. de symb ad Catech●. c. 5.  as the ancient Fathers witness. Bernard who was some 5. hundred years since hath these words. Can any doubt that the infants which were stain in Christ his steed, are crwoned among the Martyrs? And meeting with an objection that might be made. If you ask( saith he) what they deserved at Gods hands that they were crwoned, ask also what fault they had done that they were murdered, unless peradventure Christ his piety were less then Herods impiety, that the tyrant could put harmless infants to death, and Christ could not crown them, who were killed for his sake. Theophilact who was some 900. yeares after Christ writeth thus. That Hered his malice may be shown, must injury be needs done the little ones? hear therefore, they were not injuried but justly obtained crownes. Haimo some 800. yeares after Christ writes in his Postilly vpon this feast day of the Innocents. In that the children were slain for the Lord Christ, it implieth that by the accepted work of humility the way is to the crown of martyrdom, &c. hilary who was some 400. years and upward after Christ in his exposition vpon Saint matthew, 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 form or pattern 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 carried up into the aduancement of eternity by the glory of martyrdom▪ Saint Austin( who was somewhat before Saint hilary) The infants( saith he) could suffer for Christ, though they could not as yet confess him. again in another place, ye were not of age to beleeue in Christ, who was to suffer, but yet ye had flesh of your own wherein ye could endure the Passion for Christ who was to suffer. And in his third book of free will. The Church doth not in vain commend the infants received into the honor of martyrs, which were slain by Herod &c. Which very self same sentence he remembreth verbatim in his Epistle to Saint jerom. Copious in this argument are his Homilies of the Saints in four several Sermons, calling the innocents Martyrs and their death martyrdom, and in his second book de symbolo ad Catechumenos the fifth Chap. &c. Before him Saint Origen homil. 3. maketh mention of them after this manner. 
Horum memoria sem●er, vt dignum est, in eccles●is celebratur: secundum integrum ordinem sanctorum vt primorum martyrum &c Origes: homil, 3. in diuersos. Benè& secun dum voluntatem Dei eorum memoriam sancti patres celebrars màdauerunt sē piternamin ecclesus, velut prodomino mor●entium. Ibid. Ecce pariuuli ●st●, quos hoste● naturae, cradelitatis monstrum Herodes occidit subito fiunt martyres,& dum 'vice Chri●t●& pro Christo. Cyprian. de stella& Magis. Testimonium, quod non poterat sermone, per hibent passione Ilid. Spangenberg. Post●l▪ Istatamtristi tragoedia cruen tam ecclesiae Christs imaginem delintauit Centur. 〈◇〉: lib, 1, cap, 3, Vt Abel primus veteris testamenti martyr fuit, ●uius sanguis ad Deunclamauit it a isti primi in novo testamento propter jesum Christum rcciss sint& glori of a martyri● corona redimit●, vitam hanc mortalem cum immortali commutauerunt,& cum ill● nunc in coelis viuunt. gualther, homil. 18. in Math. ●.  The memory of these infants always is celebrated in our Churches as it is meet, according to the entire order of the saints, that Bethlehem itself where the saviour was born, may seem to offer unto the Lord the first fruits of the Martyrs. anon after. Well therefore and according to the will of God, the holy Fathers haue given in charge that there be celebrated a perpetual memory of them as dying for the Lord. No new devise in his time but long before as it appeareth by his writing. Saint Cyprian or the Author under his name. Behold these little ones,( whom herod the enemy of nature and and monster of cruelty did kill) are suddenly become Martyrs, and whilst in steede of Christ, and for Christ pulled from their mothers breast and slain they bear witness 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 do ill to gainsay the testimony of so many ages succeeding one another, and that for many hundred yeares confirming what( but lately) is denied without sufficient proof to the contrary. And yet though lately denied by some few among us( not to speak of our own Church here at home) other our brethren in the same faith learned writers of these times approve the order we do. Spangenbergius as may be seen in his postil they of Merdenburg in their Centures note that God by this heavy tragedy hath shadowed out the bloody image of Christs Church. Which history of theirs would not fit to such a purpose, if their were no comparison twixt them and the Church of Christ. Master gualther in his 18. Homily vpon Saint matthew writes thus. As Abel was the first Martyr of the old Testament, whose blood cried unto God, so these infants were the first, which were slain in the new Testament for Iesus Christ and crwoned with a glorious crown of martyrdom, haue changed this mortal life for an immortal, and now live with him in the heauens. Beside all these ancient and late authorities this argument may justify what our Church doth. They in whom Christ is persecuted and put to death may be held for Martyrs: But in those innocent 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 unto him.) Therefore may they be thought blessed Martyrs not in speaking, for they were infants, but in dying, 
Non pro fide Christs, nec pro iustitia occub●●runt said pro fide Christ●( ●d est) loco Christi. Ludel. Ierrem. 31.15.  not properly Martyrs such as are voluntary professors of the faith, but yet so to be esteemed because for Christ, that is, Christ was among them sought to be slain. Thirdly, the scripture itself thus far confirmeth the point, in that the Prophet ●eremie is alleged cap. 31. Rahel weeping for hir children, shadowing thereby the Church of God mourning as a desolate widow for those that she bare unto God. For so the verse following doth minister comfort. Thus saith the Lord. refrain thy voice from weeping, and thine eyes from tears, for thy work shall be rewarded saith the Lord. As for that our Church calleth them Martyrs( which seemeth to be some mens grievance) because Herods son was then slain, is no denial of the name of Martyrs to the others the children of the faithful in Bethlehem. For if any were, it was sufficient, 
Volun tate& actu vt S. Stephan voluntate non actu. ●ohannes. Actu non voluntate, vt in nocentes Bernar, serm, de Inno, Cu●us 'vice suppleuit quod decrat voluntaris Ibid.  and that some were, the allegations before prove sufficiently. So needless are some mens peremptories they sand forth 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 to die, though happily they die not, so John the evangelist: Some in act, not in will that is, they can but suffer and do, though they haue no will, nor understanding to know what they do, so did these infants, in whom what was wanting to their will Christ graciously supplied.  2. It affirmeth that Faith and Repentance are required of infants that are to be Baptized. And that they perform the same by their sureties. 
Two branches in this exception. 
In parnulis qui baptizantur, sunt qui negant omnem actonē et operationem spiritus sancti. them. debapt. Hiedico quod omnes dicunt aliena fide eorum qui offerūs cos parnulis succur ri, &c. Lutherde captiv. Babylon. Sicut verbum Dei potens est, dum sonat etiam impis cor immutare, quod non minus est surdum& ineapax quam vllas parnulus. Ibid.  The first of these against such as think God worketh not at all by his holy spirit in children baptized. The catechism not meaning that they haue an actual faith, namely a feeling that they do then believe, for so they do not, that they live, yet they do line. But they believe ( that is) they haue the spirit of faith and repentance. As for the second branch namely that they perform faith and repentance by their sureties, is to be understood of that present profession and promise then made, whereby the God-children are bound, as effectually in baptism, as if themselves were then presently able, and did actually believe: Luther disputing of this point. Here I say as all else do that children are succoured by the faith of others, that offer them to baptism, &c. again afterwards. As the word of God is mighty, when it soundeth, able to change even the hart of a wicked man, which is no less deaf and uncapable then any child, so by the prayer of the Church offering the child in baptism, the little one is cleansed, changed, and renewed by saith infused into it. But for answers to the doubts herein look the first part, cap. 30. pag. 173. &c.  3. That children baptized haue all things necessary unto salvation, and that they are undoubtedly saved. 
No more untruth then that of the homily, That infants being baptized, and dying in their infancy, are by his sacrifice washed from their sins, brought to Gods favour and made his children, 
Homil. salvation of mankind. Perkins on the Creed pag 25.  and inheritors of his kingdom of heaven homily of the salvation of mankind only by Christ &c. No more untruth, then that, which Master Perkins writeth. That infants dying in their infancy, and therefore wanting actual faith, which none can haue without knowledge of Gods will are no doubt saved by some other special working of the spirit unknown to vs. But an argument to prove this Unbricke true may be thus briefly framed. To whom the promise is made, 
Act. 2.39.  how God will he their. God they are undoubtedly saved: But to our children baptifed the promise is made. Therefore our children baptized are undoubtedly saved. But hereof see at large part. 1. cap. 25. pag. 165. 166.  4 Vutruth. That we haue a sure and certain hape of every one to be butted that he shall rise against to everlasting life. 
We are not required by the book of common prayer to haue a sure and certain hope of every one to be butted, because not of every notorious impenitent malefactor cut off by law, or a murderer of himself, for dying excommunicate, all which are butted, but of every one living& dying in the fellowship of Christ his Church, professing the same faith, partaking the same Sacraments, of whom we hope the best, but no father, nor otherwise then through Jesus Christ, for in the burial we profess that to be the bend of our hope. It any minster be sure to the contrary, discretion may be used, which we hold safest when it is with direction from the Bishop, as in such cases of doubt the book well prescribeth. See more, part. 2. cap. 1.  5. Vntruth-That nothing is ordained by it to be read in Gods service, but the very pure word of God, the holy Scriptures, or that which is undoubtedly grounded vpon the same. 
No untruth. Because there are left out as the preface of the book sheweth many things, whereof some be untrue, some vain and superstitious, in consideration whereof this sentence prefired there followeth. Nothing is ordained to be read but, &c. And for any instance is given to the contrary it is, but their idle surmise.  6. That in the course of reading appointed so much as possibly may be, the reading of the boly Scripture is so set forth, that all things shall be done in order without breaking of one piece from another. 
It is no breaking of one piece from another so red chapter after Chapter, as time shall serve,& the Minister or Church doth see good, that so the whole Bible, or the greatest part thereof may be red over once in the year. But the preface calleth that breaking one piece from another, when ●●ertaine stories, legends, Responds, verses, vain repetitions, cou●●●morations, and sinodales come between; so that commonly in the beginning of a book to be red, three or four chapters were red and no more at all. And therefore no untruth in those words prefixed, but in them, that do purposely misconstrue.  
That it containeth in it doubtful matters. 
Ratio quarta.   1. It affirmeth that there are Archangels, 
I. Doubt.  and that michael is a created angel. 
A Sadducie might father this exception. For this denial that there are Angels overthroweth at once both these branches of Archangels, and of michael, and saith in effect as-much: though a Sadducie flatly deny, and this Author doubtfully deliner it: which manner of writing many times differeth no more then heresy in the shell, and when afterwards it is fledged. It this name archangel be such a ston of ossence, as because where it is, that book may not be subicribed to, 
After the proper Preface. Homil. obedience to Rulers& magistrates. 1. Thes. 4.16. Saint. Iud. v. 9. ( for so some reason against the Communion Books and the Homilies where it is in both,) then may we not subscribe to the whole Scripture because of these places, 1. thessaly. 4.16. and Saint Iude v. 9. for there it is in them both, and in the latter of these two michael is called an archangel, and therefore may well be thought a created angel. For this word archangel doth no more deny him whose name it is to be an angel, then a word of like composition Archbuilder doth deny one to be a builder, 
1. Cor. 3.10.  but rather enforceth by way of necessary consequent because a chief or special one, therefore a builder: so because a chief angel therefore an angel. 
Apocal. 12.7.  And although in the tweifth of the apocalypse some are of opinion, that michael signifieth Christ, yet diuers are of another iudgement taking michael and his Angels in their proper signification, for administering spirits to help those, which are inberitors of eternal salvation, Heb. 1. Other objections they make, as first that michael signifieth Christ, because it signifieth who is equal to God. But that is no more argument, why michael may not be a created Angel, then to reason from the name gabriel, who signifieth the strong God or strength of God& yet is a peculiar name given to a created Angel. 
lieu. 1.26.  Luke. 1. or the word Daniel, which signifieth the iudgement of God, and yet was it the name of Abigails son, 
1. Chron. 3.1.  as also the names of that excellent prophet whose prophesle wee haue. Rather it well followeth this name michael is as gabriel the name of a created Angel, in this sense, 
2. Pet. 2.11. Composite h●●●usmods nomina habent Angels vt intelligamus cos non habere potectatem separatam à Deo, said prin●i● patum sub nomine Dei ger●re vt tetun● Deo tribuatur. Marle in luke. 1.19. Dan. 10.13. Aliud est spect●re caput secun dum ordinatio● nem natura 〈◇〉 iusque in suo ge nere, aliud secum dum ordinationem gratiae. jun. Contro. 3. lib. 1. c, 9 Angelorum quà Angelicaput aut princeps esse poorest, verum quà electa eccle sia sunt, caput v●icum est Chrictus Ibid. 11. Colos. 1.16. luke. 2.9.13. Exercitus( id est) varieta● or dinum.  arguing that Angels though mighty in power, and none among the creatures like unto them, yet even they carry these names as a remembrance to the sons of men, that their power is borrowed of the Lord, and their heutenancie, or principality is under him. For who else is the mighty God, and who is equal unto him? The second argument( some use that Michael signifieth Christ, and therefore is no created Angel) is of no consequence at all. For isaac, samson, david, Salomon, did signify Christ too, yet were they men, distines persons from him. Their third reason is because michael is called one of the chief Princes. In saying this wee keep to the words of scripture. One thing wee know it is to speak of creatures as creatures, whither men, or Angels in their frame of creation, another thing to speak of them, as they are the elect confirmed in grace. Of men, as men, Adam may be their chief,& of the Angels in their nature some one or other continually, or by course, and at times their chief as the Lord will, yet that no let, as they are the elect Church of God but Christ may be and is their onely chief and head. That there are Angels, and among them Archangels, such as are chief, wee need not doubt, because there is order( not confusion) even in hell the place of confusion much more in heaven, which is the beauty of all and the glory of our God. The diverse names of throns, dominions powers, principalities, show diverse degrees, for they are not idle names. One angel brings glad tidings to the shepherds, the residue anon after accompaing him called an army of heavenly soldiers singing praises unto God, show there are some first, and others after. As for the quotient that there are 9. and just 9 orders, or caneks we inquire not, much less do wee determine. Sure wee are of this, that the Angels are an army where are diverse ranks, and Michael Wee find a chief one in the Lords host. Thus farc● proceeding wee offend not, yea this wee would know, what injury is it unto Christ, to say there are degrees of comparison among the Angels, so long as wee take not vpon us boldly to marshall them, but contenting ourselves,( with that wee are taught) give the sovereignty of all unto Christ? Were there not among the Lord his worthies that did fight his battles, 
1. Chro. 12.14  some able to resist a hundred, some a thousand, all Captaines in the host, yet a greater then they all, that did stay his ten thousand; 
1 Sam. 18.7.  in respect of whom, they were but soldiers and yet Captaines they are compared with the rest of the army. stars there are in the firmament but not all of one magnitude; 
1. Cor. 15 41.  one star differeth from another in glory. God hath given the rule of the day to the sun, of the night to the moon, his own power in the mean while nothing diminished, for he ruleth day and night sun, and moon, and all else. The priesthood of the law was a looking glass, 
Heb 8. 5. ●.  or as the author to the hebrews speaketh made after the pattern of heavenly things. If so, as it is most certain, then look, how in the priesthood some were common, and ordinary Priests, others of more eminency, and chief above the rest, for there were levites& Priestes and a high priest, so may wee undoubtedly conclude of that other in heaven and those celestial angelical spirites, that some are common and ordinary, others chief and more special as the word Archangel doth import. But will wee know, why it pleaseth some to doubt there are Archangels, their reason is because; where archangel is name, Christ( say they) is to be understood. which opinion if it bee privately theirs, and spread no father the less dangerous is it but yet dangerous. For the places of Saint Iude and 1. Thessalonians 4. 
Saint Iude. v. 9  prove the contrary. 
1. Thes, 4.16.  And though they shuffle off that in Saint Iude, yet can they not that in the Thessalonians. Nor in deed can they that in Saint Iude. For being an history, and history Saint Iude relateth plainly in their letter as the fall of the Angels v. 6. Sodom and Gomorrah v. 7. wee must judge the like of it, which literal plain sense while men haue left, they haue digged them pits that hold no● water, and haue made strange interpretations more intricate then the text, some understanding the body of Moses for the law, some for the gospel, others for the people of the Iewes, others taking Moses put for Iosua, all which cast a mist before the sun, and no marvell then, if wee eastile mistake. 
Non hoc dic● quod pradecess● res me●s word a●● au● quicquam de his ar bitrer detrah●n dum. Hieron. Sophronio.  This wee speak not to bite our predecessors, or that wee would detract ought from them. The letter of the history is plain that Michael a chief Angel in the Lords host appointed by God( as sometimes one is for one business, sometimes another for another) resisted the devill about the body of Moses, when satan would haue made it a stumbling block for Israel to commit idolatry,( as they were forward enough) so highly they esteemed of him, and no marnill, 
Deut. 34.10.  For not a like Prophet was there in Israel, whom the Lord knew face to face. 
2. Tim. 3.8.  A history( this is) not found in other scriptures, no more is the name of Iannes and Iambros, 
Iud. 14.  nor is that of Enoch prophesying in those words Iude 14. nor many such like which the Iewes might haue by tradition from their fathers by word of mouth, or by some other books which recorded diverse other matters of truth not mentioned in Scripture. For wee doubt not that the fathers  told their children many things of fact, such as were true and done in the generations aforetime, not set down in Gods book, yet this no warrant to conclude insufficiency of Scripture, as if there wanted ante thing necessary to salvation, nor giveth it countenance unto popish traditions, that do contrary to the Scriptures. As for the other place in the Thessalonians it distinguisheth expressie the Archangel from Christ. 
1. Thes. 4.16.  The lord himself Christ shall come from heaven with a shoot, and with the voice of the Archangellu● and, 
Archangelum ●●minat quasi u●●cem exerc●●us Archangelus praconis officio fūgetur. Quan quāenim, &c. Tamen vt in ordinibus fieri solet pr●marium statuit 〈◇〉, qui aliis pr●cinat. Marlorat. in 1. Thes. 4.16.  with thee trumpet of God &c. Where t●● Apostle nameth the. archangel, captain as it were of the host. The A●●hangell shall perform the office of a crier. For although it he common to all the Angels matthew 13. and 14. yet as in orders the Lord sets down one chief to and governor unto the rest,& to blow before thē Beside all this we haue spoken, more we might add out of 〈◇〉 fathers, councils, scholastical writers. But wee haue been already long enough in this point and therefore this shall suffice.  2. Doubt. It affirmeth baptism in an house merely private,& seemeth hereby to nourish the superstitious opinion of the necessity thereof. 
look the answer before part. 1. cap. 32. pag. 191.  3. Doubt. It alloweth the minister to use conditional baptism in the public congregation after the child hath been privately baptized in this for me in the name &c. 
The book saieth not that the child after it hath been privately baptized shalbe baptized publicly, but contrariwise in these express terms. If thou bee not baptized already. N. I baptize &c. And why this order is misliked wee know not, neither doth the authors give a reason. For if it bee meet to speak of things as they are, then of doubtful things wee may speak doubtfuly. And yet this practise here mentioned being seldom or never for ought we hear, it is rather set down by way of prevention, then that wee know any such thing is done, and as it is a supposition so vpon supposition onely proceedeth.  4. Doubt. It saieth there be two sacraments only as general necessary unto salvation, wherein it is dangerouslie implied that there are more then two. 
In the second reason and the second instance thereof it is confessed that in the catechism there are but ●. which is a truth. And how suddenly men are changed to deny so much, or captiously to enforce the contrary. But see before part 2. Chapter 14.  5. Doubt. It alloweth prinate Communion between the minister and the sick people. 
red hereof before part 2. Chapter 10.  6. Doubt. It affirmeth that our ceremonies tend to edification, and are apt to stir up the dull mind of man to the remembrance of his duty to God by some special, notable signification, whereby he may be edified. 
Not amiss so to affirm. For our speech, gesture, behaviour, attire and the like( ordinary as they are) put us in mind of ourselves, how much more may those rites, ceremonies, apparel and the like, which the church of God doth ordain for time of divine service? But see more hereafter.  7. It calleth ministers Priests, a thing avoided by the holy Ghost i● the new testament as belonging to sacrifices. 
The holy Ghost giuing the name {αβγδ}. to our minister, which is the original( whence Priest is derived), giveth no other name, but what the communion book calleth them by; see before part 2. Chapter 6.  8. It appointeth the minister to say to the sick person: I by Christ his authority committed unto me do absolve thee from all thy sinnès. 
Well may it. For the order prescribed is thus. In visitation of the sick the minister beginneth with prayer in general for the whole Church and then more particularly doubleth, trebleth, and multiplieth his prayer in behalf of the person thus visited, exhorts him to a godly patience in bearing his sickness, to an unfeigned repentance for his sins, a solemn promiss of amendment of life, to a sefled confidence in the mercies of God through Christ, to an earnest begging of God the forgiveness of sin, to an humble thanksgiving for the Lords fatherly chastisement, as for all other blessings vouchsafed, with a full be quest wholly commending himself to his blessed will whither in removal, or continuing, increasing or diminishing his pain, whither health or otherwise life or death, what ever may come. afterward the minister proceedeth to a more particular examination of the sick man his faith, how he stands resolved against the terrors of death &c. satisfying him in such doubts as shall then be ministered; And if the party haue made a general profession of his faith and sorrow for sin, then is he moved to a more special confession, opening his grief more particularly if he feel his conscience burdened therewith. And satisfaction being given this way, the temptation subdued, the wound cured, the terrors of death vanquished by spiritual and wholesome doctrines of the gospel, 
Videmus minitiros ipsos vt de remissione peccatorum certi●res reddant c● scientiat, testes ac sponsores. call. Institut. lib. 3. c. 4.12. Nec minoris efficatia, aut fructus est priuata absolutio, ubi ab tis petitur, qui singula ri remedio ad insirmitatem suam subleuandam opus habent Ibid. 14. Secretum animi vulnus aperuerit, atque illam Euangelis vocem pe●u liariter ad se directam audierit Tibi, &c. Ibid. Animum confir mabit ad seuiritatem, illaque qua prius estuabat trepidatione liberabitur. Ibid. Priuata absolutio in eccle sits retinenda est, quanquam in confessione non sit necessaria omnium delictorum confessio. Aug. confess. artic. 11 De confess. priuata facienda pasloribus, affirmamus ritum priuata absolutionis in ecclesia retinendum,& constanter retinemus propter multas graues causas. Confess. Saxon: 1.  the minister, who is in Gods steede a pledge and surety for further securing a troubled soul, shall apply these words. Our Lord Iesus Christ who hath left power to his Church to absolve all sinners which truly repent, and beleeue in him, of his great mercy forgive thee all thy sins in the name of the father &c. private absolution is of no less power, and efficacy then the public, when it is sought for by them, who haue need of this singular remedy for easing their infirmity. For when the party shall haue laid open his sore, and shall hear from the mouth of the Lords minister the words of the gospel directed peculiarlie unto him. Thy sins are forgiven thee. Bee of good comfort, it will establish his mind in security so as he shalbee delivered from that torment of fear, wherewith before he was miserablie vexed, and disquieted. This godly and comfortable practise of our Church of very great use( if it were in more use) master Caluin which commendeth, as the marginal quotations may prove, and so do other Churches, as appeareth in their confessions. private absolution is to be retained, although in confession a particular recital of all and every particular sin bee not necessary. again the Churches of saxony thus. Concerning private confession to bee made unto the pastors, wee affirm the rire and manner of private absolution to be retained in the Church and wee do constantly retain it for many weighty causes. afterward it followeth. As david was confirmed hearing of this absolution. The Lord hath taken away thy sin 2. Reg. 12. so thou mayest know that the voice of the gospel preacheth unto thee forgiveness of sin, which in absolution is by name expounded unto thee. 
Qua in absolutione tibi nomi natim exponitur. Ibid. In spec●e homini peccatori in nomine Sanct. To init. dicitur. Tibi remissa sunt peccata omnia: Priuatam absolutionem recitauit Christus paralytic●. luke. Osian. Institut c. 8. Priuata absolutione absoluit Christus. Ibid. Priuata confessionis vsus apud nos servatur,— &c. Chemnit. de Confess. pag. 216. Remittuntur peccata per Dei verbum, cuius levites inter press quidam.& exequutor est. Amb. de Cain.& Abel. lib, 2. c. 4. Per spiritum sanctum peccata donantur, homines autem in remissionem peccatorum ministerium suum exhibent, non insalicuius potestatis exercent. Neque enim in suo nomine said, &c. Illi rogant, said divinitas donat: humanum enim obsequium said munificentia superna est potestatis. Amb. de spiritu sancto. lib. 3. cap 19.  Lucas Ofiander in his institution saith private absolution brings very exceeding great comfort to afflicted consciences, when in special it is said to a sinner in the name of the holy trinity, All thy sins are forgiven thee. Christ recited private absolution to the man sick of the palsy. When he said bee of good courage thy sins are forgiven thee. And in private absolution Christ absolved the woman a sinner, saying thy sins are forgiven thee. Chemnitius confesseth the like in these words. The use of private confession is preserved with us &c. Infinite other allegations might wee produce to witness this truth. But the conclusion wee make with 2. places in Saint Ambrose. the first is in his second book of Cain and Abel. sins are forgiven by the word of God whose levite is a certain interpreter and exequutor thereof. The other place is in his third book of the holy Ghost cap. 19. Sins are forgiven by the holy Ghost, but men do proffer their ministry in forgiveness of sin, not that they exercise a right of any power, for sins are forgiven not in their own name but in the name of the father, son &c. They ask, the godhead giveth; It is mans service, but the munificence is from a higher power So as the sum of all is answerable to the beginning mentioned in the rubric. The minister doth absolve but not in any absolute power as of his own, for so God doth, but in that power which is committed unto him, namely ministerial; for so as the minister of God, and interpreter of his will he may well do.  That the holy scriptures are disgraced by it. 
We cannot, nor dare commend, much less may we subscribe to such a book which disgraceth the holy scriptures, and therefore wee shall do well to see into this accusation, that if it be true, wee may do so more, if false it may return to the disgrace of the penman whither one, or mo that thus complain. The proofs follow in order, which are thus particularized.  1. The name of the holy scriptures are given unto the Apocrypha, which are name parts of the old testament. 
No more disgrace intended, or done the canonical scriptures by our reverend fathers, which drew the form of the Communion book, then was either done or intended by those ancients, who many hundred yeares ago did give that name to the book, we call apocryphal. And sure we are neither of them haue disgraced the scriptures of the Hebrew Canon, by this appellation as they and wee understand it. The reason wherefore they did call these apocrypha holy scriptures is threefold, that is to say namely because of the occasion 2. the argument 3. the use. 
Tribus dec ausis maximè, occasione, argumē to, vsu. Ium, Con trow. lib. 1. c. 4. Quòd cum Iudai in duos ordi nes divisi essent Ibid. {αβγδ}, qui alibi agentes vbiuis locorum, &c. Ibid. Ecclesia Christi ana prisca diuersum canonē a Iudais accepit, &c, Ibid. Gracam scrip turam ab eccle fits judaeorum hellenist arum auctan si rese cuisset, &c. Publicum autem offender religio erat, &c. Ibid. Quamobrē isti libri vt traditi fuerant permanserunt. Ibid. Horum librori● argumentum de rebus sacris ac non profants, &c. Ibid.  The occasion was this, because, when the Iewes were divided into 2. orders, some using their Hebrew tongue and abiding in Iewrie kept the Hebrew text of the scripture pure without any addition at all, others of them speaking greek and living in other places abroad and not in Iewrie, used the greek scripture, and translation, hence was it that the ancient christian Church had from the Iewes a diverse canon one Hebrew and another greek, which canon the Christian Church made not, but received it made, as the Iewes delivered it, which in the greek tongue so enlarged with the rest of the Bible, if the ancient Christian should haue cut out, they had done two injuries at once to the Iewes, from whom they received them, and to the Christians to whom they were delivered, and they made conscience to offend thus publiklie, hereupon these books remained as they were delivered. The second reason is their argument, because they entreat not of things profane, but sacred and holy. The third reason because of their use and place. They were still bound next after the scriptures in Hebrew 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 greek Canon, partly because they teach us to live soberly, godly, and righteously in this present world, which is the direct purpose of the scripture, partly because they should distingiush from the profane, partly because red in the Church public to prefer them before other ecclesiastical writings of the Fathers, alway providing they know their place not before, but after the other canonical Scripture of the old Testament, which their very name apocrypha puts them in mind that they so do. Our brethren( knowing this to be the iudgement and interpretation of our Church) might haue eased themselves of this toiling objection& endured the name of holy Scriptures given to those books being( as it is) given {αβγδ}, humanitus, humano indicio, graeco canone for these speeches Master Iunius useth of, taking holy Scripture in a signification at large for the reasons before mentioned, and among those reasons this we are not to hold the least of them, because these books as it appeareth haue been thought tofore( though not canonical) yet so far forth as they agree with the canonical, as a kindly issue,& lively branches or stems of the other. Now as the Apostle saith in another case we shall not unfitly apply here. If the roote be holy the branches are holy, 
Rom. 11.16.  ever remembering this withall that the roote beareth them, 
Rom. 11.18.  and not they the roote. Wherefore without offence be it understood in this construction, if anywhere they be( as the information here pretends) name parts of the old Testament, the meaning is in no other sense, 
Hiomnes bodiè ad vetus testamentum spectans. Drusius. epist. 107. Qq per epostolam.  then as they are called holy Scripture& as Drusius a very learned, painful, and diligent Reader of antiquities delivereth in other terms to the like effect. viz, That they all at this day belong to the old Testament. But hitherto of this point read more. part. 1. cap. 10.11.21. pag. 97.125. &c.  2. disgraceful. Because they are read rather then holy Scripture when any holy day falleth on a Sunday. 
This phrase rather then holy Scripture as if in no sense they might be so called is a speech very disgraceful& prejudicial. As for reading them on a holy day, when it falleth on a Sunday is no matter of inevitable necessity, but left to the discretion of the godly, peaceable, discrete Minister as appeareth part. 1. cap. 20, pag. 124.  3. disgraceful. Because certain whole books of holy scripture are left unread by appointment, as the book of Canticles, both the books of Chronicles, and Apocalyps. 
Hereof red afore. part. 1. cap. 22. pag. 125. 126. 127.  4. disgraceful. Because sundry Chapters of the apocryphal are read twice in the year, and none of the canonical Scripture is read so often. 
The psalms are read once through every month, diverse Chapters, Epistles, and Gospels, every Sunday and holy day, beside other Scriptures at other times, as in baptism, at the Lords Supper, at the solemnization of marriage, at the ordination of Ministers, at Churching of women, at burial and the like. Wherefore this untruth returneth home to the shane of the Author.  5. disgraceful. Because likewise the Genealogies of our saviour Christ both in matthew and Luke are forbidden to be read in the Congregation. 
True what Optatus well saith, The choler once up, an easy matter it is for angry persons to cast forth reproachful speeches. 
Liuore interueniente facile est tratis tacta re conuitium Optat. lib. 6.  The genealogy of our saviour Christ is commanded to be red on the Sunday after Christmas day, and is then red. How then dare men thus audaciously writ, it is forbidden to be red in the Congregation? But read more. part. 1. cap. 22. pag. 125. 126.  6. disgraceful. Because certain Chapters appointed to be red out of the Apocryphacontaine manifest untruths. Tobi. 12.4.15. judith. 42.10.13. 
The places here set down are falsely quoted. But because they seem to be those, which others haue alleged we refer the Reader. part. 1. cap. 13.14. pag. 104. 110.  Ratio. 6, Because it containeth some prayers whereof the latter part depends not vpon the former. 
Were this true, that some prayers the latter depends not vpon the former, yet that is no just exception against the Communion book. For it is no strange thing in all discourses historical, rhetorical, poetical, sacred or profane, sometimes to interrupt the main purpose principally intended, like a ship that is bound a great way off; yet turns in here, and there by the way, though out of the way in regard of the last end whereunto it saileth. And this artificial handling of a treatise the learned call, 
{αβγδ}.  as the margin 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 stayed, and may treatably deliberat, how much more may such a spiritual, holy, inward secret be lodged sometimes in prayer, where a broken heart yields broken thoughts; and abrupt sentences, which another not so deeply affencted 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 us examine their instances here following.  
No dependence.  1. The Collects vpon Innocents day, The third Sunday after Easter, the epiphany. The first Sunday in Lent, The Sunday before the Easter, trinity Sunday, The fifteenth Sunday after trinity, and other prayers that are not warrantable. 
Though a many dislikes are here shuffled together, yet we will take them one after one. The Collect vpon Innocents day is thus. almighty God, whose praise this day, &c. Where the dependence 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) mortify and kill, &c. That we also may die( not a natural death but) the death to sin morfifying and killing all vices in us, that in our conversation our life may express his faith, which with our tongues we confess, &c. Which coherence what man among us can justly mislike, but onely such as discipline better fitteth then disputation, and a sharp reproof rather then any larger instruction.  
The Collect on the third Sunday after Easter is, Almighty God, which showest to all men that be in error the light of thy truth to the intent, that they may return into the way of righteousness, grant unto all them that be admitted into the fellowship of Christs religion, that they may eschew those things, that be contrary to their profession, and follow all such things, as be agreeable to the same, &c. When we say that the Lord sheweth to all men the light of his truth, 
joh. 1.9.  &c. It is as that John 1.9. The true light that lighteneth every man that cometh into the world. 
1. Tim. 2.4.  And 1. Timoth. 2.4. Who will that all men be saved and come unto the acknowledgement of the truth. As for the dependence it easily cleareth itself. 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 righteousness, the prayer of the Church is for all them, to whom the light hath appeared, that their course may be the course of godliness and sanctification eschewing things contrary, &c.  
The Collect on epiphany sheweth the dependence of the prayer in proposing for the argument thereof Gods mercy vouchsafed the wise men by the leading of a star, 
Res quibus fruendum est. Pater filius& spiritus sanctus Aug. de doctri●a Christiana. lib. 1. c. 5. Res quibus fruendum est beatos nos faeciuntistis, quibus vtē dum est tendentes ad beatitudinem adiuua mur. Ibid. c 4.  to the finding of Christ Iesus his bodily presence, that we also who haue the Starre-light of faith may after this life enjoy his glorious Godhead which enjoying is well called fruition, because we shall then see him as he is, when he shall be God all in all unto us, 1. Cor. 15.28. And that whereas other things in their use do but now tend unto him, then we may possess immediately himself who is true happiness and bliss filling us with grace and glory for evermore. For now though he be all in all even in this life, yet is he not immediately but by outward means and in a small measure.  
The Collect on the first Sunday 〈◇〉 L●●● 〈◇〉, O Lord, which for our sakes didst fast sortie daies and sortie nights give us grace to use such abstinence, that our flesh being subdued to the spirit, we may ever obey thy godly motions in righteousness, and true holiness to thy honor and glory. Who can justly charge this as having no dependence, but they whose understanding( as it seemeth) hath no dependence vpon the truth?  
The Collect on trinity 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 dependence, because speaking of a true faith in the trinity and unity it concludeth thus, We beseech thee that through the steadfastness of this faith we may evermore be defended from all diversity. Where the dependence of this prayer sufficiently appeareth to all those whose faith dependeth vpon this article that there are three persons, but one God, the very substance and sum of all Christian Religion, as Master Perkins well noteth in these words, 
Master Perkins on the L. prayer. pag. 31. 32.  Whereas we are taught to come to God as to a Father,& therefore in the name of his son our saviour Christ, we learn to lay the first ground of all our prayers in the holding and maintaining of the union and distinction of the three persons in trinity. 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 trinity, and to know how the three persons agree and how they are distinguished, and the order of them, how the Father is the first, the son the second, the holy Ghost the third, and therefore how the Father is to be called vpon, 
ubi quaritur unitas Trimitatis, pater filius spiritus sanctus, nec alicubs periculosiùs erratur, nec laboriosi●s aliquid quaeritur, nec fructu●sius aliquid inue●itur. Aug de Trinis. lib. 1. c. 3.  in the name of the son, by the holy Ghost. Hence it is manifest that ignorant and silly people, which do not so much as dream of the union, distinction, and order of the persons in trinity, make but could and slender kind of praying. And long before him Saint Austin resolveth thus, that as in no article the error is more dangerous, so neither is the truth more laborious to be sought our, nor more commodious when it is found out. Now if faith be our defence, yea more our victory, whereby we overcome the world, then surely grounded vpon a principal stay, as this point is, needs must it be a truth of great coherence as before is delivered namely, we beseech thee that through the steadfastness of this faith we may ever be defended, &c.  
The Collect on the Sunday before Easter is thus: almighty and everlasting God, which of thy tender love towards man hast sent our saviour to take vpon him our flesh, and to suffer death vpon the cross, that all mankind should follow the example of his great humility, mercifully grant, that we both follow the example of his patience, and be made partakers of his resurrection through the same Iesus Christ. The dependence of one part and of the other in this petition may appear, 

1. Pet. 
1. ●●t. 2.21.   
2. where the Apostle exhorting to suffer wrong, and to take it patiently followeth it thus, Hereunto ye are called.   For Christ also suffered for you leaving an example that ye should follow his steps. And be was the onely president of humility. For he humbled himself to the death of the cross. Many such applications are made in other places. So little cause haue men to mislike the dependence of this prayer.  
The Collect on the 15. Sunday after trinity needeth no defence. It sufficiently speaks for itself. keep we beseech thee O Lord thy Church with thy perpetual mercy, and because the frailty of man cannot but fall, keep us ever by thy help, and lead us to all things protitable to our salvation 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 ask, whereas it is no presumption to ask any lawful thing in Christ his name. 
No presumption( happily) to ask any lawful thing in Christ his name, if men do alway know what is lawful in general, in special, in particular, which since the fewest know, yea none alway know, the most for whose sake this prayer is penned, may well pray thus without any danger at all. I know( saith Master Greneham) there be many, 
Grenehams lectures on the Psalm 119. pag. 612.  who think it a preciseness to be much afraid of our own weakness, and to be watchful, and 05 wary of our own affections, yea and oftentimes in those things which to iudgement are lawful, yet absteineth in life& practise. But blessed be that fear and happy is that preciseness, which is so careful over our own infirmities, and somuch suspecteth our own wants and weakness. But say it be no presum●tion to ask any lawful thing in Christs name, which is not every petitioners case to know, yet as in our actions of indifferency many things yea all things( saith the Apostle) are lawful, yet not all things expedient; so in our prayers we may safely resolve the like, namely that however all lawful things may be craved of God in Christ his name, yet we had need also wifely to aduise our consciences, that the things which we sue for be expedient. And what if a man walk never so innocently in his ways, 
Meliora sunt inuenta pec●ata cum hum ilitate quam in nocentia cum superbia. Optat lib. 20. Contra milleforme● damonum incursut quit innocenti● sua fidet August. decivit. Dei lib. 22. c. 2●.  and( as Saint Paul saith) he know nothing against himself, yet herein is he not justified. Rather of the two( saith Optatus) it is better to sin with humility, then be proud of a mans innocency. And yet considering the manifold shape, which Satan taketh to encounter us withall, who is he that puts confidence in his own innocency? But in a word to end this point: grant it be no presumption to ask any lawful thing in Christ his name, yet because no man knoweth as he ought to know, and therefore prai●th not as he ought to pray for our prayer must be according to knowledge, hence it is we style our prayers not ●aring to ask, &c. Sec more of this point. part, 2. cap. 3.  3. We pray for that we dare not pray for, which is a contradiction. 
No more contradiction then that of 〈◇〉. Paul, 
Philip. 3.20.2. Tim 4.13. Putasue Apostolumeo tempore queen hac scribebat( Ferulam affer) de culest●hus mystertis& non de us, qua vs●● communis vita necessaria sunt cogitasse. H●●ron. lib. 3. aduer( Pelag. 1. Cor. 6.15.9. Phi. 3.21. Pro, 26, 4.5. Mar●. 9.24.  how his conversation was in heaven: yet remembers his cloak he lest at Troas with Carpus. think you( saith Saint jerom vpon this point) the Apostle at what time he writ this. Bring my cloak, &c. that he thought of heavenly myst●ries, and not of those things, which are necessary for the use of our common life. Here a wrangler might pretend contradiction: But no more then that our bodies are the members of Christ. 1. Cor. 6.15.& the temples of the holy Ghost, v. 19. yet Philip. 3. they are called the bodies of baseness or vileness. No more contradiction then that Prov. 26. answer a fool according to his foolishness, answer nor a sole, 
joh. 4.1.  &c. or that mark 9. I beleeue Lord help my unbelief, 
Rom, 4.18.  or that John 4. Iesus baptized, Iesus baptized not, 
Act. ●●. 18.  or that Abraham hoped against hope or that, Act. 11.18. They held their peace, 
1. Cor. 10.13.  and glorified God saying: or that God suffereth us not to be tempted above all that we are able. 
2. Cor. 1.8.  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 enjoineth Ceremonies which we are persuaded are unlawful( viz.) the Surplice, &c. being humane traditions,& inventions, without any warrant from God his word, of mystical signification, defiled with superstition, scandalous, of no necessary use, appropriated to Gods service which ought to be according unto the truth without ceremonies. 
Sans ceremony belike as the French proverb is. Surely no Church but ever had some ceremonies more or less. As for multiplied complaints against ours, 
humane inventions.  till men afford more then bare words or affirmative hath strength comparable, yea far beyond their negative. In the mean while because this exception breaks the rank for his fellowes, like Iudas, who was a guide to them that took Christ, pardon us if we stay a little vpon this strain. This therefore it is that we answer hereunto. Be it granted that they are humane inventions, yet that no sufficient reason to condemn them, unless an argument may be thus framed, but ill framed then it is. All humane inventions are to be condemned. For some such general must be the support of this unsupportable conclusion. But see we first what are humane inventions, and so with more ease wee shall the better speed this present business. humane inventions, are the inventions of man whether natural, moral, or a Christian man. For every of these ways some inventions there are by the light of nature, by experience, or in such& such a religion true or false. By natures ●im light some things are espied, which are corrupt& afterward may be helped, some things again not corrupt but a●e sufficiently well at the first. Saint Austin vpon the 102. 〈◇〉 man a sinner: two names not superfluous. Two names, one is man, 
Hom●, peccat●r due no mina non sunt sope● flua, &c. August. in Psal. 102. Aliud est home aliud est 06 peccater. Ibid. Gratia non tollit naturam said persici●, goody natura gratiam repell●●, said suscipit.  another is sinner. Somewhat he inventeth as man, somewhat as an ill man. As a man naturally to eat, to drink with convenient means how, as a wicked man badlie thus, and thus. The first may bee retained, the second must bee reformed, and so both may be used. Grace taketh not nature away, but perfiteth hir, nature repelleth not grace, but embraceth hir. somewhat is good in a corrupt nature notwithstanding the ancient corruption hath soured the whole lump. And though discovered by the blind e●e of nature, yet nature was not blind in that discovery. Somewhat again there is, which an ill man findeth not as man but as evil, that may bee corrected by art, which wee call before by the name of usual experience: Which experience is not idle for want of employment, but wiflie contriueth many things, which a more natural man cannot ordinarily attain unto. 3. many things are found out in religion yea even in a false religion, which true religion is not to abolish, but may well make a good use of. For however a false religion, and so called, yet in that particular shee is not false nor deceived. All this wee need not wonder at all, do wee conceive what wee must needs. That no religion, no not a false, but hath some truth in it, which must not be rejected, because it is blended with falsehood, but wifely to be distinguished from a heap of falsehood. Now to turn back 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 receiveth some things from nature well, and other some which are not well, she doth well to reform: so a natural religion( for so we call superstition that cometh nearest to our natural sense) doth and hath invented some good thing which yet by the true religion must be allowed of, so●arre forth as it is well, and may bee well used: None dare affirm that nature is quiter lost, but that shee is mightily decaide all men confess, and though the print of hir knowledge bee almost worn out, or as the scraches in the face, that hinder the beauty, yet a print there is, and a face there is, and some sparkles remain, though they bee as the sparks of a broken diamond. And however now in hi● decay, yet that at some such time( as shee was much better then now) that nothing hath been found out by hir mother wit, plainly nothing at all were much to hir shane, and indeed to speak plainly a plain untruth. witness most of the gentle learning whereof wee make daily use, where is found the remainder of that first light dimmed in Adam, yet a light, much of it helped as a lamp with fresh oil by the information of Noe, to laphet, and those of Iaphets posterity, much again succoured by traffic with the Iewes, and by books which the Gentiles might, and did read otherwhiles, and therefore inventions thence taken are good, and wholesome, whither the inventions of Poets,& of their poetical brain. Let Aratus, Menander, Epimenides, be as they are. They may be& are known to be poets, and their sayings not worth repetition by any, far inferior to Paul, much less by Paul himself, if they were not truth nor agreeable to truth. If the gentle learning of the Egyptian were voided of all use,& all their inventions to be condemned, what doth scripture commend Moses for a man that was learned in al their wisdom Act. 7.23. If natures school yield no instruction? 
Act. 7.23.  why doth Paui ask the Cor. as touching their be haviour in public prayer: Doth not nature teach you 1 Cor. 11. if a man haue long hair &c. If an human invention be a matter of such offence, 
1. Cor. 11.14.  what is the inflection of a constrain with such and such articles, the coniugating of a verb in such and such a manner, the grammar rules, in Hebrew, greek,& la tine, and the construction according to these rules, ar not al these the inventions of men, some jews, enemies to Christ, others Pagans, other some popish as also their dictionaries in this& that method, without al which neither scriptures could haue been translated, nor our common people so edified by understanding thē red, as they now are in their own language. If sufficient it be to dash a thing out of use because heathen, or humane, what think wee of our moneths,& daies,& their several names january, February, March, April &c. and monday twesday &c. If wee may borrow no helps from humane inventions for the policy of God his people,& their better ordering, why did Moses take advertisement from jethro? Consider the persons and it might haue been said. Moses the man of God faithful in all that he hath to do shall stain himself and his reputation, which may otherwise grow unto him, if be make himself beholding to jethro. Wee all know this jethro what he is and that his counsel is but a humane invention. But it may bee objected by human inventions they mean. inventions of the Bishops of Rome, of freers& of men popishly& heretically minded. Nor is this true not the first. For the use of godfathers& godmothers was invented by Higinus which yet Peter Martyr approveth in baptism for a profitable institution. 
utile sanè insti tutum. Peter mart●r. I. oc. come de padobap c. 8.5. Dionysius tompla, caemiteria& parochi●s diuisit. Polyd. Virgil. de invent, rer. lib. 4, c. 9. Non sine numine factum put 〈◇〉 bimus quòd no●●ssimo hoc mum di senescentis saeculo artem typographica●● repererunt viri industris qua& amissidoni linguarum iacturam maxima ex parte sarcit, &c. gualther in Abac. c. 2. 1. mary. 3.  The dividing of parishes, churches, churchyards an invention of a Bishop of Rome, whose name and time we know. About the year of the Lord 268. Dionysius divided the bounds& limits of churches. churchyards,& parishes. 2. nor is the invention of Freers to be condemned. For the art of printing, whose invention was it? but as some think a freers, or as other think a knights one John Cuthenberg( whoeuer) a popish invention it was, if we style our speech as the objection is framed. invention humane, or popish, or what you will, this commendation it hath be M. gualther wee must not think( saith he) it was done without the power of God, that in these last times of this aged world industrious men haue found out the art of printing, which maketh up very much the loss of the gift of tongues,& in spite of the enemies, spreadeth abroad the doctrine of truth with admirable success to the people which are most remote& far of 3. nor is the invention of men popishly affencted to be condemned; for the inhibition to disturb a man in his sermon was a law made by act of parliament in the days of K. Philip& Q. Mary, whose religion what it was, no man but knoweth, yet who can mislike this order of theirs but they who are enemies to al good order. 4. nor if found out by an here ticke is it to be condemned. The papist we take it thinks no better of us, thē wee do of thē, heretics at the least we call one another: yet in an exposition of scripture which is more then the use of a garment they can be content to borrow light from our commentaries, as Ferus out of pelican Gen. 26.1.2. verbatim F●nardentius out of M. Caluin vpon jonas cap. 1. v. 9. verbatim so in the 10. v. Pag. 142 lin. 18.& v. 11. out of M. gualther: like wise vpon Either he taketh whole sentences out of Ludouicus lavater, so Bellarm. out of M. Beza& jansenius his harmony is framed out of M. Caluin, so are many other their writings,& it may be granted that some of us otherwhiles are beholding to them for observations one or other, if wee bee not, men compareable to us haue received di rections from creticks. So did Saint. Austin from Ticonius the Donatist choosing his interpretation rather then Cyprians a man of sounder iudgement. 
Aug. Retract. lib. 2. cap. 18.  An easy matter to haue said unto that great divine. A humane devise, an heretical invention. Away with it, wee cannot endure it. But should any haue stained that good father so; he was likely enough to haue answered as in an other place he doth. 
In arundineslerilt at queen arida vel alligata solet vua pendere. Aug. de bap con. Don. lib. 6. cap. 1.  Vpon an unlikely stalk fruitless, and whithered so, metimes a grape is found And a truth is a truth wheresoever wee see it. Let the devil say( as he did) that Iesus is that messiah that son of God, in an overflowing of our gull, wee must not say the contrary. He said it to a sinister end, and with an evil mind. Let us say it with a better and to fitter purpose, but yet let us make bold to say it notwithstanding. The aduise which Saint Jerom gave Pammachius well fort with this occasion, where he counseleth. If Pammachius bee in love with mens inventions, 
Si adamaueris captiuam muls crem idest sapientiam sacularem, &c. Hieron. ad Pammachium supper obitu Pau●ina. Multos tibs faetus captiua dabit, ac de Moabitic de efficietnr Is raelitis. Ibid. Ad quam studs osus& fidelis Thamar decliuauit, indeque genuit Phares& Zaram qui in evangelio memorantur. Clem. Alexan. Lib. 1. Stromat.  and secular wisdom to do as the Isralite did with his captive woman taken in war, shave hir head, pare hir nailes, strip off hir gaudy attire, and then new apparreled took hir to wife: So must the wisdom of arts and humane learning bee entreated: whatsoever it hath, deade, idolatrous, erroneous or the like shave and pare it off. Then taken captive and thus handled shee may bring forth many children unto 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 Thaemar was wee red of, yet Iudas( that is) the faithful, godly, studious may turn in unto hir, and beget Phares and Zara spoken of in the gospel. Such use there may be of nature, and natural inventions, that though as a neglected stock may bear some graft comparable with the best. First that which is natural, then that which is spiritual. In some such order grace and nature are partners otherwhile, that nature being hir inventions, art shapeth, grace sanctifieth. Then are they not barely plain dunstable humane inventions, but Mara must be called Naomi because now made serviceable to holy uses. And therefore if any please to call them humane yet not merely humane, which happily is their meaning, that make this objection hereby intending as ( man) in scripture is other whiles set against God, like that our of saviour. Take heed of men, or that of Saint Paul: If I please men, I were not the seruant of Christ. But so wee understand it not, nor must they. humane, if they will, yet thus far divine withall, as tending to the preservation of Ecclesiastical order and such as accompany other dueties then publicly to bee performed. This, would men did as readily confess, as they sufficiently well know, that they haue no warrantable president to call the institutions of Gods Church a more humane invention as wicked or carnal which are opposite to God and godliness: profane men that hold both the power and form of godliness in a scorn may imply some such contemptible signification, but others, 
Miletia few. unt sapientes said secerunt qualia insipientes.  that are sincerely minded( unless they bee like the Milesians who had wisdom but did unwisely) are to speak in all reverence of those commendable orders which the Church inioineth specially in these licentious daies, wherein atheism debaseth the due estimation of Gods Church and sacred policy.  They are without warrant of Gods word. 
1 express warrant for every particular we need not look for: 
Iter Sabathi à lege prascriptum noner at. Mar. Math. 28.20. Tremel▪ in Act 1.12. Syria, Iuns. Ibid. Arabicè. Hieron: ad Algasiam. joh. 10.22.  A sabbath daies journey was not prescribed by Gods law, but either appointed,( as Master Caluin thinks) by a council of Priests, or( as Tremell and Iunius think) by a tradition of the fathers, whom Saint jerom takes were rabbis, and nameth them Atriba and Simon Hely yet the observation of this point was at no time taxed by Christ, or his evangelists, notwithstanding opportunity offered to do so. Likewise there was no warrant expressed in the law for celebrating the feast of the dedication of the temple, which our saviour afterwards present, solemnized. No word in Gods law for the cerymony of odours used about the bodies of the dead, yet our saviour was content his body should be so imbalmed. 2. Again we answer in things incifferent, 
P. Martyr. Ho● pero. Bucer. John à Lasco.  whose nature is to be used, or not used, as they are no where commanded so are they no where forbidden: 3. we may know it easily quieteth every good conscience, what the Apostle writeth. To the pure al things are pure, and every creature is good with thanksgiving &c.  They are made to bee of mystical signification. 
Somewhat ( mystical) it is, what these objectors mean by mystical signification. 
Ratus qui venerationem rebus jacris concilient &c. Talibus admini c●lis ad pietatem ex●ite●●●. call. institut. lib. 4. cap 10.28. Ad sacrorum misteriorum reverentiam aptum 29. Vt sit idone●m ad pietatem exercitium Ibid. Non sine fructu Ibid. Vt fideles admo neat quanta modestia, religione, &c. Ibid. Non ●●cet p●●u●●e ecclesiam ea libertate vt non posset suis actio nib●sac ritibus aliquid significare. P. Martyr Hooper●. Ea libertate vsusest Apostolus cum docet, &c. Vt illiss●●●is admoneantur sut officti. Ibid. Rirum signifi● attonesre●o●at nobi● in mentem quid nos deceat. Ibid. Monistre magis memores sint offici●sui& in matter veneratione. Ibid.  If hereby they understand a decent and reverent intimation, or admonition. First we hold every godly ceremony to haue some such profitable use as may move and procure reverence to holy things &c. that by such helps we may be stirred up to godliness &c. Fit for reverence of holy mysteries, and a meet exercise unto godliness, or at the least that which shall beautify and adorn agreeablie to the action in hand, yet so as not without fruit but that it may admonish the faithful with how great modesty, religion, obseruancie they ought to handle sacred and holy things. Which self same iudgement Peter Martyr giveth of the surplice, adding withall how it were wrong imprisonment to restrain or deprive the Church of her liberties, that in such rites, and ceremonies shee must signify just nothing. 3. whereas all our actions even they that are civil signify somewhat, how much rather, such as are ecclesiastical in the public service of God to his glory 4. The Apostle useth this liberty when he taught the Corinth. in time of prayer, the men to bee vncouered, the women covered in remembrance of their duty: fifthly the significations of these things bring to our mind, what becometh us that are ministers, and others( which are not) to think more reverently of our calling &c. And where it pleaseth some father to urge.  Our ceremonies haue been defiled with superstition. 
In this case wee answer with the learned: It is a bard task and a point not easily proved. 
Tautam Papatus impietatem vt qu●cquid atting it prorsus reddat contaminatum quo bonis& piissancto vsui concedinon posset. Ibid.  That the impiety of popery is such that whatsoever it toucheth is so utterly polluted, as the godly& the Saints may in no case use it to holy purposes For then neither may we use glass windows nor Church, Pew Cup, chalice, Patten, Cushion, Grauestone, nor ground either in Church, or Churchyeard. 
Aliquidesse notam antichrists. in nulla re mest In hoc enim nul lares condita sunt a deo, said pendet totum à cose●● su in Antichris titanismum& eius professioné Qu● consens● quaque profesi● one commutatis in consensum. &c, Bucer John a Lasco. Nihil potest in vini sacrificuli● rebus ipsis harere nota Antichristianismi Ibid. Distributionem panis& damon●bus celebrar●●t Ibid. Preceptum est vt decorum servetur. Ibid.  To be a note of Antichristianism is in no manner of thing( saith one) for to this end nothing is created of God, but wholly dependeth vpon our consent to antichristianism, and the profession thereof: Which consent and profession being changed into a consent and profession of true christian religion, there cannot any note of antichristianism cleave unto the things themselves. The bread and wine which Pagans offered to divels( as justin Martyr and Tertullian remember) were no hindrance why we should not use the like ceremony. For which as the commandment is express, so is it thus far in general, that al things be done for comeliness, preservation of order, &c. Where it is sarder objected.  They are scandalous. 
They mistake that call that scandalous, which grieveth some one or other. For then wee shall never haue done. mark wee, who and how many are offended, and vpon what ground& who hath taught them so: If the minister bee the party that taught them, and then afterwards he complain that such and such in his parish will take offence, he must thank himself and he shall do well to vnteach them it, but a great deal better if he had never so taught them. again, a man thus weakelie disposed though otherwise well given, must hold other mens iudgement comparable to his own, they being as well affencted to the gospel as himself, and those many, who take offence as deeply on the other side, and let him think it more convenient, for so it is in al reason, that a few should yield to a greater part, as namely one to a thousand, rather then a thousand to one, specially where the thing commanded hath authority for it, and is not simply evil in it own nature, but indifferent as the Surplice, &c. For in things indifferent, none deny but authority may command where the word soundly taught, removeth all other doubts and scruples that may arise.  Of necessary use. 
If they mean unto salvation we easily grant what they say, but else necessary wee hold them for order and preservation of peace in token of our godly obedience, and of great use as the tunes now are, to meet with two sorts of men. The one such as their poverty permits them not to haue fit, and decent attire, so bare and low they are driven, how we inquire not, but God knoweth and the world may lee with grief. The other are some fantastically who( as they bring in fashions, or take them from the vanity of an unsettled humour) are as changeable in colours, cuts, iags and the like as other foundlings, so that if they might haue their own will they stick not to bring into the house of God new fangled attire at times of divine service, and the public administration of holy dueties. A sin wee are not the first haue felt, but ask our fathers, and they may tell us, how some offended herein, as Sisinius the novatian and Eustathius of Sebastia in armoniac, which examples if we had not to learn wisdom by, 
Socrat. lib. 6. c 22. Id. lib. 2. c 42.  yet God hath not so diffurnished us of understanding, but that our Church doth, and may duly provide against all these inconveniences, not onely reforming disorders in this kind, but also prescribing a conformity of uniform attire( for colour, form and use) very meet and decent.  Appropriated to Gods service. 
This with some is a matter of grievance. But no otherwise appropriated to Gods service, then aforetime in those dayes, when they were used onely for distinction of the minister from the people, and for grace and reverence to the divine service then in hand. Wee well know how our aduersaries haue exceeded that way, so as wee cannot see fruit for leaves, but yet this wee must confess, in as much as they did not rise to this excess all on the sudden, but step after step yea many ages helping thereunto, wee take it wee may safely haue an eye to those times wherein as they were farthest, so they were freest from superstition. Therefore not to speak of the last 300. yeres, wherein bonaventure& Innocentius much busy themselves for justifying the multitude of their superstitious garments, nor of a hundred yeares before when Rupertus wrote his book of divine duties, 
Rupert. de divin offici● liber est qui sine be nore& titul● iacuit annis serè 400. Bellar. de Euchar. lib. 3. cap. 11. council Bragaren. 1. can. 27. council. Tolet. 4. can. 39. council. Cartha. 4. can: 41. Quae sunt r●go i●imicitia contra Deum, si tunicam babuero mundiorem? Si episcopus, presbyter,& di ac●nus,& reliquus ordo ecclesiasticus in administratione sacramentoru● candida vest pracesserint. Hieron. lib. 1. adverse. Pelag. c. 9. Religio diuina alterum habet habitum in ministerio, alterum in vsu, vttaque cominunt. Idem. in Ezech. c. 44 Apprehensa auum culi manu ha●e inquit tunicam qua vtebar in ●●iuisteri● Christi, mitt● dilectissimo mihi atate patri, fratri collegi●, Hieron. ad Heliodor.  knowing Bellar his censure of it, that however thought written so long ago, yet but late found out, and as a book of no great account hath lain almost 400. yeares without honour or title given it nor purpose we to stay vpon 300. yeares ancienter, when it seemeth Rabanus Maurus writ vpon this argument. These last 1000. yeares wee will cut off and look to the times before. Which if we do, it appeareth when they were much more sparing, they yet had some one garment or other distinct from others, which they used onely in public offices of the Church. witness the council of Brage, and before it the council of Toledo, and before them both the council of Carthage in the daies of Saint Austin. Of which times Saint Hierom( for he was not much elder then that reverend Austin) writeth, that some garments were distinctly appropriated to Ecclesiastical and public use: Which may be seen in his first book against Pelag. who cauilled at such attire as contrary to Gods word. What offence( saith that good Father) is it if a Bishop, Presbyter and Deacon, and the rest of that ecclesiastical order go before in a white garment at the administration of the Sacraments. Which if any shall think, that other Christians( not clergymen) did wear, his words vpon Ezech cap. 44. manifest the contrary. divine Religion hath another atttire in the ministery, and another in a common use and life This himself proved in his own practise. For one Nepotian a presbyter dying left him a garment, which he used as he saieth the ministry of Christ. The history is this, Nepotian taking his uncle by the hand; this coat or garment( quoth he) which I did use in the ministry of Christ, sand to my well-beloved, my Father, for age, &c. meaning jerom by that appellation. Where it seemeth no usual and ortinary attire, but some choice and special one: for he intends it as a pledge of his last love and kindness, which he did bequeath unto him secondly, we may note, it was such a one, as he did not continually wear, but at times in public duties of his calling, for he was a presbyter and in the ministry of Christ he did use it. But proceed wee on forward; much about this time in the greek Church some uniform attire was also received among the clergy, as chrysostom remembreth in diuers places. In his homilies to the people of Antioch, 
Hac veitra dig ●itasest, bac o● ni● corona, non vt albam& splendentem tu●icam c●rcumcatis amicts. Chrisost, homil, 60. ad populum Anti●chen. Haec est dignitas vestra, haec stabilitas, h●c corona, non quia tunicam induti canaeidissimam per ecclesiam ambi● lat●s Id. homil. 83. in, Mato. Trecent● circiter anni, &c. author question, yet.& nous Testam. c, 44. Quod mulier non sit creata ad imaginem Des. Qq. 21. quod Melchisedech f●erit spiti●us sanctus Q. 2091. quod adam non habuerit spiritum sactum Quast. 12 3. Idololatria ad misit per quod peccauerat in Deum, &c. Q. 81. high in urbe Roma Q. 115. Quasi non hodiè Diacons Dalma ●ices ind●a●t●● sicut Episcop● Id. cap: 46. Vtea cireum amictus ministerium sacribaptismatis adi●pleret. Tripartit. h●ster. lib 5. cap. 35.  and in his homilies vpon S. Mat. For blaming the priests or Ministers for their negligence, not caring who received or how, but admitted all to the Lord his Table without difference. This is your dignity& crown, &c. and not to go about in your goodly white shining garments, &c. again, in his Homilies vpon Saint matthew to the like purpose in words not much differing. This is your dignity, this your constancy, this your crown, and not because you walk up and down in the church in your white coat or garment. About some 300. yeares after Christ( for it seemeth to be no more by the Author of the questions vpon the old and new Testament, cap. 44. for after the birth of Christ, about some 300. yeares were run out) then is witnessed that a distinction of ecclesiastical garments( from others) in the public service was in use. That author we call him and not Saint Austin, both because of the times wherein he lived was somewhat ancienter, as appeareth before( because but 300. yeares after Christ) as also because of diuers opinions not soundly delivered as quest. 21. that the woman was not created after the image of God, that Adam sinned the sin of idolatry, 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 points handled contrary to Scripture and Saint Austin, Beside another prose there is, because the Author of this book quest. 115. lived 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 allege him namely that Bishops and Deacons in his time did wear Dalmatish garments, that is, a kind of ecclesiastical attire before this time. In these hundred yeares wherein the Church had breathing after her sore long wasting persecution we haue father proof in the daies of Constantine, who( good Emperor) gave a distinct holy garment to Macarius to wear in administering baptism, and Theodoret recording the same, reports an example of a Stage-player, who for bringing this baptizing garment upon a Stage to dance in it, fell suddenly down and dyed. 
Qua indutus( quidam cantator scenicus) inter saltandum collapsus interut, &c. Theodor lib. 2. cap. 27  Eusebius in his ecclesiastical story the tenth book and fourth Chapter, chronicling the great ioy which was among Christians in good Constantin his reign pauseth his style in the gratulatory triumphs which were made at the solemnizing the dedication of a Church built in Tyre of Phoenicia, where a man of good account prepared a grave, godly exhortation in the presence of Paulinus( that holy and reverend bishop) with a many other ecclesiastical persons then assembled in their ornaments and sacred attire reaching down to their feet. 
{αβγδ}. Euseb. lib. 10. cap. 4. {αβγδ}.  It may bee no such store of proofs can be yielded for the times within the 300. yeeres after Christ. And no marvel good Christians they had no open Churches, but secret places to serve God in, well content if they might haue then but food and raiment with the small liberty of the gospel, which they mioyed no otherwise then as a man that eats stolen bread. Yet so far as the Records of that time may deserve credit, so wee find that 60. yeeres before the dayes of Constantin a peculiar vestiment was appointed for celebrating the oCmmunion. 
Singulari vesti tu( quem sacratum dixerunt) indui licuit sacerdotibus in Eucharistia. Centur. 3 cap. 6 pag. 146.  This decree the Protestants of Meidenburg in their Centuries refer to the times of Stephen Bishop of Rome, who afterwards, as did many else his Predecessors and Successors, for it was in these best times, laid down his life for the testimony of the Lord Jesus. Higher then 200. yeeres after Christ we cannot well expect many witnesses in this argument. For by reason, of the persecution many monuments are last, and men had small ioy or leisure to apply their thoughts for the Pen, or both thoughts and Pento writing, 
{αβγδ}. Euseb. lib. 3. cap. 21. Hieron. de scriptures ecelesiast. verb. Polycrat. Phylosophicum habitum. E●seb. lib. 6. cap 20.  yet one and that one shall supply in●steed of many others. Eusebius in his third book quoting Polycrates his Epistle to Victor writeth that Saint John was wont to bear a plate on his forehead, such as the high Priest did vsc. This self same history is remembered by Saint jerom in his Catalogue of ecclesiastical writers. To bee brief for answer to this exception of theirs. Why not some ornament as well appropriated to Gods service at times, as to the Minister some garment approptiat fitting him at all times for ordinary attire distinct from others. As that of Heraclas of Alexandria whose garment though it bee not set down what it was yet scholastical it was, of some such fashion as the learned then did were. As that also of Cyprian, who being to be beheaded stripped himself of one of his garments, 
Expol●auit seborrho,& tradidit carnific●bus Dalmaticam vero tradidit Diaconibus Pontius Diacon, in passion Cyprian Si quis propter continen●●am, &c. quasi per hoc habere se justitiam crede●●,& despicit cos qui cum reuerentia by'r his& aluscommunibus& solitis utuntur anathema sit. council, Gang. can. 12.  and gave it to the executioner, but his Dalmatish vesture he delivered to the Deacons Both which were such attire as did belong to his ecclesiastical calling: The first of these his birrhus, the attire so called is mentioned in the council of Gangres, where the Canon establishing the use of it decreeth against all newfanglednesse to the contrary. The second of these the Dalmatish garment remembered in the councils and other allegations before. And if Christians newly converted from paganism did wear a kind of short cloak, not for anic holinesse in the garment, but onely in token of their Christian profession to distinguish them from Gentiles, and this they did by a private consent among themselves without warrant of Gods word( for Gods word no where gave them express commandment so to do) wee see not but the like cause may prevail with us,( where Gods word saieth no more for it nor against it then it did, or doth for that converts attire) specially being agreed vpon not by a private consent of one or two, and so drawn on by example, but jointly by authority of the Church and for such reasons as may well led her thereunto. If any shall say converts did it to distinguish them from Gentiles, our answer is, so do wee, though not from the gentle, yet from among ourselves because of order to avoid confusion of degrees. For if there be reason to differ in general from others, because of a general difference in the calling of a Christian, so may there be, and is reason to differ in special among ourselves in the particular, as we are of such and such a particular calling, as a Citizen from a husbandman, a Merchant from an Artificer, which are civil distinctions, so a teacher from a scholar, a minister from the rest of the people, which difference as he is a subject may be called civil, but as he is an ecclesiastical person in respect of his office may bear the name of an ecclesiastical difference. If any shall say, Ye haue no warrant out of Gods word: no more had those new converts to differ in attire from the Gentiles. Nay more the word of God is so far from commanding so to do, that if themselves had pleased changing their opinions, they might haue kept their Pagan attire. This is Saint Austin his iudgement. 
Nihil sanè ad iflam pertinet civitatem, quo habitu vel more vivendi, sinō est contra divi na pracepta, &c. Vnde ipsos phylosophos, quando Christians sunt, non habitum vel consuetudinem victus qua nihil impedit religio nem▪ said falsa dogmata mutare compellit. August. de civitate Dei. 19. cap. 19. {αβγδ}. Hieron. ad Furiam. B. Rheuan. in Turtul. praf. de pallio. Dicterio locus apud Carthagi nenses. A toga ad pallium. tart de pallio. Insigni● gerentium publica munera conferunt aliquid ad retinendam, augendamque authoritatem, sicatera non desint, quibus vera reuerentia his per se subsistit. Bucer▪ I● a Lasco.  truly it nothing appertaiueth to this city 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 commandments. Hence it is she compelleth not the Philosophers themselves( when they become Christians) to change their habit or manner of diet( which doth not hinder Religion) but their false opinions. But to go forward in examiniug that course of those puny Christians, and the comparison of our practise with them. If any shall say( as it hath been oft said) ye are never a whit the holier nor any whit better now you wear any such raiment, then when ye did not, or then others, that do not. A brief reply is sufficient: no more were those converts any thing the holier after they changed their apparel. If it be  told us( which some use for an objection now a daies) ye shall be divided in so doing. Our answer is: that 01 must be no let to us more then it was to them. For what more common byword at a Christian for being so attired then this. An old impostor, because he imposed or put vpon himself such a garment, slily insinuating withall that such a one was but an impostor or mere coosiner. And among the Carthaginians when they met 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 cloak( for such a kind of apparel it was) which a new convert did wear. But he did not respect, no more should we such threadbare and ouerworne flouts. We haue as sufficient means to comfort us in our uniform vestiment as any those times aforded young novices for their habit, which they altered. But drawing to a conclusion this we may know. In all our common or more special use of any garment, which Ministers put on, there is none so appropriated to Gods service, as made a cause of hollnesse, or part of Gods worship, though some guile their weaklings and make them temporize with this forced& forged imputation. It was well said by Master Bucer in his Epistle. The ensigns of men in public office do advantage much& intrease the authority of their lawful power, other things want not, which of themselves deserve due re●●ence. signs, are signs, and not the things themselves, yet how much they avail to admonish, 
Signa quidem sūr signa, non res: Quantum vale ant ad mozea dum, ac etiam mouendum any mos, Ibid. Nihil Antichri stranitatis illarum vestium vsu esse renoua tum 2. mage stratibus abedi endum. &c. Buc. Crammero. Licere ritibus pie uti, quibus alis impie abusi sunt. Ibid. Suspicionem fu isse vitandam nos irreligiosa leuitate& malitia commo tos cuncta &c. Id. Quod aliquid significet& alicutus admoneat.  yea and to move the mind, God vouchsafing the increase, he will marvel that shall observe it. Now because those advertisements which the learned give in this case are necessary for people& Minister, they both must be entreated to accept them, as worthy their best observation. The people thus. 

1. That no Antichristianitie is renewed by the use of these garments.  
2. That Magistrates are to be obeied.  
3. That the peace of the Church must not by them be disturbed.  
4. That every creature is good:  
5. That those rites may be used in a godly sort, which other haue impiously abused:  
6. That our high Court of Parliament had no purpose to nourish, nor doth nourish superstition.  
7. That such garments were in use before popery.  
8. That we are bound to clear ourselves of that odious imputation, namely. That of an irreligious lightness and malice we reject all things yea even such as haue a good use.  
9. That by such attire good thoughts are justly occasioned for heavenly matters.  
10. In as much as Ministers must wear one garment or other they should wear that rather, which signifieth somewhat, and to such end may well admonish them.   As a people must be thus instructed, so the Ministers must also do this. First, not contemn these arguments, nor preach against them. Secondly, they must commute, and change the Popish abuse into a Christian use to the glory of God, and the honor of that power, which under God in this case may, and doth rovally command. Thirdly, they must show by their practise, that to the holy and ●ure all things are pure. 4. That neither devils, nor any else can so stain or pollute any creature of God, but that good men may well use it to Gods glory, 
Ad gloriá Dei e●●am ad vsum significationis Iaem. Artificium Satana vt peccata saciamus quae non sunt,& qua sunt peccata reuera in nobis minus obseruemus. Id.  yea and that for signification. Lastly, both Minister and people must remember this. That Satan by his artificial sleights causeth men to purrle themselves in making those, which are no sins to be grievous, and others the whilst, which are sins in deed, to escape vnespied. But hoping this caveat as also the other answer may give much contentment. proceed we to the rest.  5. Because we Subscribe to the reading of we cannot tell what videlicet, All Homilies that hereafter shall be set forth by common authority( others make their complaint thus.) Because we subscribe as it were unto a blank, wherein afterward may be written, whatsoever shall be pleasing unto the urgers of subscription. 
The homily after the third part of the sermon against Contention delivereth these words. Hereafter shall follow Sermons of fasting, praying, alms deeds, &c. naming a many more, and then closeth thus: with many other matters as well fruitful, as necessary to the edifying of Christian people& the increase of godly living. Hereunto the second tome of Homilies having reference entitleth the beginning thus. Of such matters, as were promised and entitled in the former part of Homilies. And the book of Articles that we may know what it is, doth not onely name the particulars severally in distinct order, but sheweth also the quotient of them just 21. and no more, whereunto Subscription is required and no otherwise. But grant that more Honnlies either are already or shall be hereafter set out. Yet the urgers of Subscription can neither make new Articles of Religion, nor doth the law intend that they can. For it lieth not in the power of any Bishop within his Diocesie, as of himself without warrant of a more plenary and full authority to publish or set forth any Sermon or Homilies to be enjoined any his ministers for pisolike use in our Church, but with correspondence to the doctrine already agreed vpon, profitable to edifiration and proportionable to the analogy of faith. And of a truth who in his right mind would once imagine that those godly men( who penned that clause) being as they were special instruments of Gods glory, and enemies to superstition, meant ever to make way by such a rubric to bring in, whatsoever some one man at his pleasure would devise? Whereas it did onely provide for a time, and at that time to give men conientment, who happily at the first setting out of those other homilies did look for more, but because they could not then be all vpon the sudden, their expectation was entreated on to a father time. Notwithstanding the equity of this known truth, see( we pray thee good Reader but bewail what thou seest) how uncharitably some judgements are employed.  6. Because the collects, Epistles, and Gospels on the first Sunday inlent savour of superstition by making them Religions fasts in regard of the time in which they are appointed. 
As much savour of Iuperstition in the use of Collect, Epistle, and gospel, as there is store of great love toward us in them who make this accusation. An evil mind distastes all things be they never so good, or commendadle. If Scripture savour of superstition because of Religious fasts at that time, what are many of these mens Sermons, Scripture, and prayers which are commonly in use at such times in Lent, when they call their meetings at a market town by the name of a fast, though before and after Sermon, they haue well fed, and few of them abstain from any thing, more then what they cannot haue to eat. But for fear that superstition may surprise us at unawares, they that thus complain, would they did show us why that Collect, Epistle, and gospel on the first Sunday in Lent are called in the plural number Collects, Epistles, and Gospels when there is but one of each, or may they be entreated to give a reason why, they think that Collect, Epistle, and gospel red on the first Sunday in Lent savoureth of superstition more then that of the first Wednesday in Lent, or let them inform us what smack of superstition is in the 2. Corinth. 6. from the first verse to the tenth and Saint matthew 4. from the first to the 11. both being scriptures appointed for that first sunday, more then is in loel 2. from the 12. to the 17. and matthew 6. from the 16 to the 21. If it bee said as here is pretended that they savour of superstition be making them religious fasts in regard of the time, by that reason they may condemn all the scriptures as savouring of supestition which for 5. or fix weekes every sabbath are so applied: Their supposed argument urged against this, may as rightly be urged against the others. But to satisfy doubts here occasioned, this brief following wee desire may be well noted. Men that observe any thing now adays of what is done abroad in the matter of fasting, will easily confess with us these few things. 

First that a great number( of our christians so called) spend much of their time in gluttony and bellie-cheare, never once knowing somuch as what the name of a true fast meaneth, unless it bee to eat fast and drink fast.  
2. our experience sheweth that a great cause of this evil proceedeth hence, for that men are left to their own choice, and hold it( they say) free for them, as if they needed not unless themselves please.  
3. if any do task himself we may note it is but his private devotion, others bear the world in hand they se no cause, or take it for no cause,& so a good work is negligently omitted.  
4. if wee think, that onely a time to fast, when God visiteth a land with plague, pestilence, famine, or sword, a man sometimes may live many yeares together, and see no such cause.  
5. or seeing it but seldom, will in his godly zeal humble himself more oft, even for fear of some iudgement though no such bee either present or imminent:  
6. and therefore in respect of the times as on such daies of the week in such a season of the year command himself or be commanded by sacred authority to devote his soul, and body though at all times, yet then specially in more solemn and( if possible) more earnest humble manner.  
7. and as commanding himself because a law to himself, yet he doth it freely, so if commanded by others, yet his freedom and liberty is no way hindered.   For our obedience to God and our King what is it, but commanded. Yet wee hope being chearefullie performed may bee thought, and so is free and voluntary. Now for the observation of Lent it is nonew invention, but a godly ordinance commanded at the entrance of the spring and annually continued in an entire course for 1500. yeares,( the superstition onely excepted which was but of a later time)& now intended( though not principally) for a sparing use of the creature in some kind, in other some denying the use of any at all for a time( without special cause) not for conscience simply of the meate, as if it were danmation to eat, touch, or taste, but for conscience sake to a good order well established for increase of cattle, maintenance of navigation, which under God are the riches and blessing of our land, as also for our father instruction to know that God is rich in mercy not from the earth onely, but from the great diep, furnishing us with abundance from the sea, that we may bee truly thankful unto him. This divine godly course thus wisely intended, what honest, good heart but will commend? holding it his duty to think, as the magistrate requireth a politic use in the fast, so himself intends a religious use thereof in sanctifying this restraint from some kind, and moderately using other creatures with praise and thanksgiving, spending the sundays and other houres in the week in holy exercises of prayer, private, and public reading and hearing the word preached, liberally ministering unto the Saints all which though he do at other times, yet then( so far as in him lieth) raising his decayed thoughts to a father humiliation preparing himself every day somewhat against that great and memorable day, which our fathers called the holy time of Easter: For it cannot bee denied, but as our bodies haue their several seasons, so our souls may therein haue their several solemn instructions. For why should it bee said of us, what was said of the Jews the stork in the air knoweth hir appointed times, 
Ierem, 8.7,  the Crane, Turtle and Swallow all observe the time of their coming &c. Yes let men know that in the spring time as our blood riseth and multiplieth: so it hath need of subduing, and that as the flesh begins to pamper itself( for so it will do naturally at some times of the year) so a fit time and very expedient it is, to check it with some holy counterbuffe, chastening, mortifying, bearing, and beating it down, least where it should bee the temple of the holy Ghost it become a vile instrument of much wickedness. Thus wee are to bestow our time in Lent. And their moderation of iudgement to bee commended herein, who thus advisedly do qualify the question. Which master Zanchius and some others do, 
Est tempui 40. dierum usque ad sanctu●●pas cha expia veteris ecclesiae ordinatione constitu●um, in quo fi deies aslagértus quam ullo tempore also tum je sunits tum precibus tum audi tione veibi. &c zanch, in 4. precep. pag. 634. Eoque ad canam domini in paschate dignius sumendam proparantur. Ibid Si sic definias quis eam queat mei itò improba re. Ibid.  calling it a time of 40. dayes immediately before Easter continued by a godite ordinance of the primitive Church, at which season the falthfull more diligently then at any time else, both by fasting, prayers, hearing the word and other godhe exercises are stirred up to repentance, and so prepared to receive at Easter the supper of the Lord more worthily. And at the end of it thus concludeth. If you thus define it, who hath cause iusthe to mislike it? By the doctrine of our Church all superstitions are abolished, as that there is holinesse in meats, or any liberty for excess in the use of other creatures, fish, wine, oil &c. or that fasting is meritorious, &c. p●lgrimages, innocation of Saints, praying in an unknown tongue, all which accompany the popish fast and are rightly called superstition wee utterly condemn. If notwithstanding all this, any superstition bee thought to remain because wee hauesome set prayer, and epistle, and gospel at that time, who knoweth not scriptures are then fitly ordered, when the argument is agreeable to the season? But some mystery there is in it, that men do mislike scriptures of fasting applied to a time of fasting, and show not a word of dislike to scriptures of ioy applied to a time of rejoicing. And with as faire a gloze they may challendge all the Collects, Epistles, and Gospels from Easter to Whitsuntide, which is a time of 50. dayes as these or any of these from after Qinquagesima to Easter: unless peradventure they can be content to hear of fasting and triumph, but not of fasting and humiliation. Welhoweuer this ●toe men make about little, for wee see few that fast as they should, know that other churches of our age( ●s Hemingius, Spangenbergius, and Chitraeus witness) apply themselves to the like public practise forting out scriptures for epistles,& gospels as we do. The conclusion wee make of this point in this argument. 
Perkins, resor. Cathol p. 221.  A religious fast is when the duties of religion, as the exercises of prayer& humiliati on are practised in fasting A civil is, when vpon some particular& politic considerations men abstain from certain meats. But our time of Lent is so intended& purposed; therefore a civil& a religious fast, not a superstitious unless retigion be superstiti●ō And if any shal say either openly in the hearing of others or secretly in his own hart, but a very few that so keep it: we answer no salt in the intent of the godly institution but if any fault this way, it is all long of such gainsaying as here is used. And thus much be spoken to this point.  7. So also doth the custom of open pennance in the beginning of Lent the practise whereof is approved, and yet the restitution of an other wished in the Commination. 
Strange times that Collects, Epistle, Gospel, Prayers, Scripture, open confessions of sin to our own shane and of Gods vengeance to his glory, that all these savour of superstition; Were proofs as near at hand as slanders, men would prove more and slander less. The restitution of another is wished in the Commination, but not repugnant to this, nor this contrary to Gods word. A godile discipline the book speaketh of, which what it was in the primitive Church, and how far forth necessary for these times would ask a larger discourse, then that which followeth will permit. Some such their was and in steede thereof this( which they speak of) is in use, which is the general, though not so special as the book wisheth and may indeed rather bee wished then easily accomplished. Whither sincerity in this case speak or hear a truth, the truth wee speak and would haue heard is this. No one sentence in that whole argument, but they may subscribe to, unless they mean because wee come not so near as is wished, therefore wee must not come so near, as wee may, and as our Church holdeth expedient.  8. Because it permits any of the Communicants to make the public confession of sins, which also contains apraier in the name of the rest, which only belongeth to the minister, as his special office he being the mouth of the people, and in that case a public person. 
red the answer afore part 2. cap. 12.  9. Because it containeth diverse corrupt translations of holy scriptures by leaving out some words. 
This 9. proof is bounded under the general head disgraceful as enforcing that our communion book because it containeth diverse corrupt translations of holy scriptures by leaving out some words. So that their argument is to this effect. That which containeth diverse corrupt translations of holy scripture is disgraceful to scripture: But our communion book containeth diverse corrupt translations ergo it is disgraceful. This they sceme to confirm in this manner. That which leaveth out diverse words containeth diverse corrupt translations of holy scripture. But the Communion book leaveth out diverse words, ergo the communion book containeth diverse corrupt translations and so by consequent is disgraceful to bolie scriptures. How far forth the book doth leave out any thing is our next work vpon instance to be given. But the question is now of this first proposition the falsehood whereof is plain in this because many translations, Chaldee, syriac arabic, yea the greek itself of the old testament which the Apostles received in their time, all these in diverse places leave out some words, as to particularize would clog the margin, yet never read wee that either the Apostles, or master Iunius and Tremellius accounted these translations disgraceful to holy scripture, neither would these two latter haue employed so much time in translating the Chaldee, Syracke,& arabic, if they had so thought. But proceed wee to the Instances.  1, These words are left out Higaion, Selah and all the titles of the psalms. 
Higaion, Selah in the 9. psalm verse 17. the Psalter in the Communion book mentioneth not, because not translated. For they are Hebrew words originally. And as good omitted as not understood. The most learned and ancientest that know their own Hebrew tongue, know not what to say herein, and therefore no shane for our countrymen to confess their ignorance. 2. other Churches did follow this course at what time the psalms were first translated 3. they that do render the words do not render all, nor do they make any necessary certain construction 4. the papist himself is not so blind but he seeth, 
Doctissimi viri observant titu tis Psalracrum nonesse temerè fidendum. Hieron. Guadal. in Osean. praefat. pag. 8. Dum in ambiguo adbuc resest proterandum videtur ad certa. Felin. praefat. in Psam.  and seing ingenuously confesseth that very learned men do observe that wee may not over hastily trust the titles of the psalms. Wherefore not hacking nor sticking vpon doubtful and disputable titles not of the substance of the psalms themselves, they held it( as Felinus saieth) wisdom to hasten presently to the psalms themselves, where all things were and are plentiful and certain. But more of this Par. 1. chap. 24. Pag 133.  2. Because it leaveth out the conclusion after the 72. psalm, and these words praise ye the Lord at least 17. times. 
The conclusion of the 22. psalm is, Let all the earth be filled with his glory so be it, so be it, or as our Communion book hath Let all the earth be filled with his majesty A men A men. And therfeore faise where they say it is left out. After the Psal. fully finished there is in a smaller letter put to in other books. Here end the prayers of david the son of Jshai, which because other psalms follow as the 101.108.109. &c. all carrying the titles of the psalms of david, made our translators to forbear( as it seemeth) in respect of the weak, least hereby they should mistake being no part of Dauids psalm as in dead it is not, but added by some other( as the learned aclowledge) whither Salomon or some else that put the psalms together into one whole volume. Of the words praise ye the Lord red before part 1. cap. 24. Pag. 134  3. The conclusion of the lords prayer is left out every where tho● rough the service after the popish manner. 
It was left out by the fathers of the western Church before popery was hatched. And the reason hereof wee haue touched in the 1. part cap. 25. whereunto this may bee added The latin Church used it not in the form of prayer, because it is not a petition, but acknowledging of the power and glory of God, 
Doctor Fulk. prefac. to the Reader. 38.  to whom the petitions are directed, as also because it was a thing commonly known and daily rehearsed of every man. But hereof see part. 1. cap. 25. Pag. 135.  4. In the reading of the commandment these words are left out 1 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 judge. When our saviour teacheth the young man the commandments he pauseth on the dusted of the second table not mentioning the first, 
Math. 19.17.  to the Apostie Rom. 13. not corrupting or disgracing the scriptures thereby, 
Rom. 13.9.  but teaching us by their example to stay vpon that, which we hold most needful and omit some other as not so pertinent at that cyme. The like is done in this place here alleged I brought thee out of the land of Egypt &c. They are the words onely of a preface not of the commandment, and their purpose is, that penned that part of the communion book, to propose unto the people not the whole chapter of Exodnt, but onely somuch, as are the particular commandments. And therefore incending that principally, as also to help young memoried, are to be thought fairs from doing ought, which may argue a corrupt translation, orante way bee disgraceful to the scriptures.  5. In the epistle on the fifth sunday after the epiphany these words are left out holy and beloved. Colloss. 3.12. others call the leaning out of these words. A gelding of the Scriptures. 
This dealing with our communion book is no better the that of the Cardinal Doctor Eureux with the Lord Plessis. Inciting places out of the ancient fathers, the Lord Plessie desirous to be liver that, wherefore he quotes the authority, sometimes leaves out half a sentence more or less, not that he would corrupt the sense, which he then avoucheth it for, nor but that there may be use of it in cue place, but at that time& for that purpose somuch,& no more was then needful. The like may be said for the last& this particular here alleged. For neither the whole 20. cap. of Exod. nor the third to the Colloss. are appointed tobe red quiter out but onely somuch by derectlon as the maner is. In the first the author God spake these words,& then the commandements, which because the Church specially intended therefore omitteth that other. And so it may bee said for this appellation holy and beloved, which more significantlie are in other places of scripture expressed, and the words here used ( As the elect of God) the translator-held enough to entreat them by. All which the minister may do because his principal aim is ( videlicet) to exhort, to put on tender mercy and forgiving one another, and so sparing those communia as Erasmus calleth them, drives unto points which are more necessary for the Church of God to learn. Beside it is not unknown, that diverse translations follow diverse copies, whence ariseth diversity, or some such small difference. But to bee short whither red, or not read, no corruption either way. For the word elect necessarily implieth the other, because if elect then holy and beloved. And therefore no meaning was there to geld the scriptures, though some please so to speak intermes neither sitting the dignity of their persons who writ thus, nor the majesty of the sacred argument whereof they entreat, nor the truth of the cause which they undertake to descend. For the vigour and strength of the Apostles currant is not in the titles which come in by the way, but wholly in the main exhortation which be earnestly presseth.  The holy scriptures are disgraced by putting to of words. 
So they bee indeed, if such words as the analogy of faith and of the place will not bear. Otherwise many translations Chaldee Syriack, arabic, haue their commendations and it is but their due as might bee seen by many allegations, but that we fear to be troublesone. It falleth out very often that supply must be had, when the original can bear the want but the translation will not. But do wee a while examine the particulars.  1. Three whole verses are put in psalm 14. 
Our Church doth, so read the 14. psalm with those additions because so alleged by Saint Paul and placed together in the third to the Romans red 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 jacob 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 seek him, of them that seek thy face jacob. Where the figure Apostrophe makes this ( O) be put in because the speech turneth from the third person to the second. But whether this ( O) be expressed, or omitted, the true sense is nothing hindered and the translation answerable to the Hebrew is( thy face jacob) which some fill up for more plainness with these particles O jacob or in jacob or this is jacob, 
Musculus. Gonena. Tremel.  or the generation jacob all expletiuely making up the sentence with some one word or other; wherein because he that adventureth least, may be thought to do best being vpon an adventure to add any thing for explication, the translators taking neither five syllables ( Generation,) nor a syllable ( In,) but as little as they could, even a letter, since every one put in somewhat, they attempted this little without danger at all. So then the Interpreters of this verse understand by jacob either his God, or his children after the promiss. For his God and so it is rendered thus, This is the generation of them that seek him, of them that seek thy face jacob that is the God of jacob: For his generation after him, taking the word jacob nominatiuely, vocatiuely, or epiphonematically: Nominatiuely by way of explication. This is the generation of them, &c. this is jacob: vocatiuely by appellation calling to jacob, or epiphonematically by way of a shout or cry with an acclamatorie demonstration. O. This is jacob, the generation of them that seek him, of them that seek thy face. Now though the first and last of these intend the same sense, yet our translators in this ambiguity thought it safest not to venture too much, and therefore put in with the least, as we may observe in this comparison which so little as it is, stand sufficient to preserve the truth of this interpretation and in nothing deserveth to be challenged but they rather that do thus complain. But should we grant, that spoken of jacob which belongeth unto God, 
Eu●gelist a au sus est Prophetae verba ad De● transfer personam, Hieron. ad Pammach.  yet no corruption is it of the Text, For it is usual to put one person for another, and to apply that to God which was first intended of some other as jerom noteth those words, Zach●r. 13.7. Smite the sheaperd, which words of the Prophet, the evangelist 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 red the 24. Sunday after trinity. But free from corruption, unless the harmony of the gospel be charged herewith, for it saith as much, unless also the scriptures in S. Luke c. 8.54. and S. mark in Syriack Talitha Cum● cap. 5.41. for relating the same history be found guilty of this sin, yea unless also they that urge these things against the testimony of S. mark and S. Luke be able to tell us vpon their credit, that not onely now no ancient greek and Latin copies haue it, but also heretofore none ever had it, which we assure ourselves they will never dare. For it seemeth the latin followeth some ancient copies that had it, though( peradventure) since these copies are now perished. But leaving probabilities, what false doctrine is it to read for gospel what S. Luke and Saint mark haue in supply of the history mentioned in S. matthew?  5. With wisdom. Ierem. 23.5. 
These words are read the 25. Sunday after trinity prophesying of Christ. He shall reign or bear rule, and shall prosper with wisdom. This ( with wisdom) is neither too much for Christ, 
〈◇〉. utrunque significat. Caluin Prudenter vel prosperè aget, Ibid.  as if it were more then true to say so of the messiah, nor is it more then the word signifieth. For ( Shacal) in this place signifieth both: and therefore Master Caluin expresseth both in his Text wisely and prosperously he shall do.  6. Thou wouldest take heed. Luke 19.42. 
All writers note this speech of our saviour over jerusalem to be abrupt and very passionate, as offering some what to be understood. Which he doth not express, which Euthimius supplieth thus, thou wouldst not perish, Austin, 
Non perires. Euthym. Forsit an perma neres. Aug. epist. 79. Hieron.& The ophil. O quam felix esses. Piscator. Fleres ali●. apud Er●smum.  peradventure thou shouldst yet continue. Hierom and Theophilact, I could haue wished thou hadst known. Piscator, O Thou hadst been happy, others as Erasmus observeth, Thou wouldst haue wept, or as in the Communion book thou wouldst take heed, which also is the exposition of the ancient ( Curares) thou wouldst haue seen to it. And are all these supplies corruptions? What then shall we judge of most mens labours in this kind, who in translating are forced to make supply with words not found expressly in the letter of the original, but yet are couched in the grace of a passionate tune, and sought out by that spirit whereby they were first conceived, wherein for so much as we no otherwise judge of this place here thus translated, it is but a sorry aments some make those translators( who ever they were) to call the helps they afford us by no more gracious a name then plain Corruptions.  7. It is I: fear not. Luke 24.36. 
These words are red on Twesday in Easter week, and were such as our saviour used after his resurrection, for so it is noted in Marlorat vpon Math. 14. 
lisdem verbis eos alloq●utus est post resurrectionem. Marloin Math. 14.27. Apparet huc transcriptum ex evangelio johannis. Erasmus in luke. 24.  With which no more reason haue any to be offended for being used in this place of Luke 24 then with that in verse 38.( why are ye troubled,) which if we go by thinking( Erasmus saith) is taken out the gospel of Saint John, and put here. Our blessed saviour said the one as much as the other and( by Erasmus his iudgement) Saint Luke hath one as much as the other, Both belike corruptions. But to what end is this captious quarreling, at words, since we cannot deny but this form of speech was very much in use with Christ? And the Syriack, and Latin beside the ancient Fathers Saint Ambrose and others do red these words, It is I, fear not, Luk. 24.36.  8. Be sober, 2. Timoth. 4.5. 
Words put in, which other Bibles( peradventure) haue not. But yet no offence to be taken hereat. 

1. Considering this may come from diverse copies, some having the words, some omitting them.  
2. As also from the word here ( Nephe) which in Scripture sometimes is interpnted be sober, 
{αβγδ}.  sometimes watch.  
3. Neither is it misvesceming the Apostle Paul to teach, nor his scholar timothy to learn so much.   And therefore all this remembered might entreat of us a more favourable construction then to stain the ceedit of this, and those other places with the reproach of Corruption.  By perverting the meaning of the holy Ghost. 
grievous if true, but odious because false. Saint Peter noteth them for unlearned and unstable that pervert Scripture and they do it saith he to their own destruction. 
2. Pet. 2.16.  Surely unlearned, and unstable our translators were not, but settled in the truth, of great knowledge in the tongues, men reverend in their times, when they employed those fruitful pains to publish the scriptures, nor shall the malice of Satan now prevail to their disgrace, as it seemeth this bitter invective doth forcibly 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. 
Solent Hebrai cau( arum omne genus interdum exprimere praefixa litera  

1. Against the words, &c. instead of By the words.  
2. Of my lips, &c. For thy lips. Of the first: this we are to know that the letter in service here is 
Beza in luke. 4.1.  which the Hebrewes manner is to employ in the front of a word to express all sorts of causes.   And the learned in that tongue well know that it sometimes doth signify against as Exod. 14. he shall ●ight for you against the Egyptians the Hebrew is this letter in the Egyptians. 
Exod. 14.25. {αβγδ}  Sometimes it signifieth( by) as here some render it. And whether way( in a diverse relation to the person) no dangerous interpretation. In the first person of david, so it hath coherence with the third verse In the person of God, so it hath coherence with the words following. Now in other translations besides our English, take the arabic, the Siriack the Chaldee, the greek, and ye may note the like difference, yet not any of them for ought we observe, is charged to pervert the meaning of the holy Ghost. As for the exception taken at the Communion book, which translateth in the first person my lips what others read in the second person thy lips, the reason may be thus, First, because the translators red* not, or else took the termination to be Paragogicum. 
{αβγδ}  Secondly, Because the two verses both this where these words are, and that going before, deliver the rest in the first person; for'a little afore in the third verse the Prophet spake in his own person, I am utterly purposed that my mouth should not offend, as also in this 4. he followeth it in his own person, I haue kept me from the paths of the destroyer. These and some such like motives lead on our predecessors thus to English it. Good men, we say but well to say and think so, for he that praiseth Athanasius praiseth God, or as the Apostle speaks they glorified God in me, God was glorified in them, 
Galath 2.23.  good men therefore we shall and do call them, and their memory be blessed good men they little thought, or did,( though now falsely accused) pervert the meaning of the holy Ghost.  2. With the froward thou shalt learn frowardness, &c. For with the froward thou wilt show thyself froward. Spoken of God. Psal. 18.26. 
Nay spoken indefinitely, not determining whether God or man, videlicet with the froward any one shall learn frowardness, meaning with the froward it is the next way for one to be as froward as he.  God cannot be said to learn frowardness. 
No more can he be circumvented, for he knoweth our harts and purposes a far off: 
Ose. 11.12. Psalm. 78.36. Infantiliae. Aug de Trinitate. lib. 1. cap. {αβγδ}. Hac c̄nia Deus habet per effectum non per natura●i. Ber. serm. 4. in Càtie. luke. 19.22. Leuit. 26.23.  yet Ose 11. Ephraim circumuenteth or compasseth me about with lies, and Psal. 78. The Israelites dissembled with the Lord with their mouth. By which words uttered in a lisping manner, as nurses to their children, we are taught to conceive that such speeches are delivered 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 stammer, stut, or the like, doth the like after them, that in the Master, the schollers may see to amend: at which often pronouncing, or saying after his petties he may seem to learn after them, when yet in all this he doth plainly reprove thē, so the Lord when he takes the words out of the mouth of his seruants, and iudgeth them by them, 
24.27. &c. Joel. 3.4. Pro. 1.24.28. Deut. 32.21. Isa. 49.25. Pro. 3.34. Obadia. 15. luke. 6.38. Non iniquitatis ad iniquitatem said p●na ad culpam.  so when they walk stubbornly he will walk stubbornly against them, and if they recompense him, he will recompense them, and if he call, and they will not hear, they shall call, and he will not hear. If they Deut. 32. move him to jealousy, he will provoke them to anger. If they contend with him, he will content with them, and proverbs 3. with the skornfull he scorneth, and as they haue done, so it shall be done unto them. In all which places the measure which God afordeth giuing like for like, is not of iniquity for iniquity, but of punishment of sin, which yet in regard of the iniquities as frowardness, anger, reuenge,& the like, the word in this place of the psalm expresseth by a term of art, to show it is not natural in God, 
{αβγδ}  but forced in a sort vpon him, or learned by him. 
{αβγδ}  For the word used here, and in 2. Sam. 22. is all one except onely the displacing of a letter, but both to the same purpose. For the verb here is in such a conjugation as doth not intend a very natural action, 
Translata 12. radicali in locum prima {αβγδ} posito ante {αβγδ} Coniugatio Hythpael 〈◇〉 semper veram said aliquando fictam actionem denotat Elias in Oram, Heb. ●rat. 1. c. 13. sect. 2.  but by imitation after once counterfeiting to do it, making a show, as if be were to learn. All which points jointly concur in this point of doctrine for our uses, that as when we red; God mockethor laugheth man to scorn, a man is taught to red such a Scripture with tears, so in this or the like that God learneth frowardness of the froward, or is froward with the froward, for both drive to one end we are taught to be patient, and meek, and gentle, that so making ourselves a glass for the Lord his actions, he may return the like vpon vs. As if all were summed up in this. The Lord is with you if ye be with him, and if ye forsake him, 
1. Chro: 15.15.  he will forsake you. And to conclude as we began. If ye be froward ye take the readiest way to teach the Lord to be as froward as yourselves are: which is in effect according to the vulgar English: with the froward he shall learn frowardness. Wherefore so many as haue had a finger in reproving this translation may be entreated to understand what they did reprove.  3. He maketh them to be of one mind in an house, &c. For he makes the solitary to dwell with families, Psal. 68.26. 
Among all those which haue the vulgar latin translation in chase none wee find so sharp set against Bellarmin to charge this sentence as a text that perverteth the meaning of the holy Ghost, how much less should our brethren thus hotly entreat ours, which is much better then the latin. No doubt when this place heretofore was had in examination, our ancients( whose labours many of us unthankfully accept of) did next after the original look into other translations, Greek, Latin, and the Commentaries of the Fathers vpon them, 
{αβγδ}. Apollina, interpret. psalm, Vuius moris.  where finding in the greek {αβγδ} and in an ancient paraphrast vpon the Psalter Apollinarius, who was about 380. yeares after Christ a man very skilful in the Hebrew& greek the same very word retained,& the like in the vulgar latin ( of one fashion) and all this with a joint consent did not( it seemeth) willingly foregoe on the sudden what was so commonly approved. Iechidim the Hebrew word signifieth Single, 
{αβγδ}.  and a single word it is, not expressing whether persons or affections. Hereupon diverse haue diversely thought. But howsoever we take it: No such difference that we, who are challenged herein, should be challenged for no less then perverting the meaning of the holy Ghost. Whereas 
{αβγδ}.  signifying to make one may intend it either of persons or of affections, the first of these, these opponents will haue it, the second of these our Communion book 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. 
red before the answer. Part. 1. cap. 1. pag. 78. 83.  5. Phineas prayed, &c. For Phineas executed iudgement. Psal. 106.30. 
Suppose it granted that the word in Hebrew signifieth to execute iudgement and not to pray, whereas we haue shewed the contrary, what difference is there more in these two actions( which may be and are copartners in godly men) then in that of the proverbs cap. 3. God scorneth with the skornefull which Saint james and Saint Peter following the greek, 
Pro. 3.34.  render, God resisteth the proud. To scorn and to resist are as much contrary for so they will needs call it, as to pray and to execute iudgement. But they are not contrary, neither is this a perverting of the meaning of the holy Ghost. These speeches proceed of overmuch eagerness of stomach against discipline, doctrine, and translations which our Church proposeth, as if there were cause enough to dislike co nomine because she liketh and approveth it. But for a more ample answer to this their objection, we refer the good Reader to the first part. cap. 2. pag. 84. 86.  6. Though he suffered them to be evil entreated of Tyrants, &c. For he poureth contempt vpon Princes. Psal. 107.40. 
They are deceived, that think these words in the communion book are a perverting of the meaning of the holy Ghost( for that is stil the head of the race, whereunto these allegations make recourse, Brentius and some others before and after him propose it in the same sense as the communion book doth. 
Dominus suos, &c.& multa acerba patianturae crudelibus tyra●●is, qui eospremunt servitute,& pa●ci fiant. Brent.  The Lord( saieth Brentius) vouchsafeth outward peace to his children, yet so as they bee afterwards afflicted, and endure many bitter things at the hands of cruel tyrants, who oppress them with bondage, that they become few. &c. As for the other words. he powereth contempt vpon Princes though they are not expressly mentioned, yet may well bee understood by coherence of the rest.  7. The rod of the ungodly cometh not into the lot of the righteous &c. for the rod of the ungodly shall not rest on the lot of the righteous psalm 125.3. 
Cometh not; for Resteth not( that is) cometh not to rest. No great difference, but agreeable to the Hebrew, whose manner of speech is to the like effect. And it more then seemeth that the translators followed some copy which had 
{αβγδ} Iabo pro 〈◇〉  for reading Beth for, Nun omitting the last letter But cheth which way soever the sense is agreeable to scripture and to this place: For the rod of the ungodly is in iudgement; so cometh it not vpon the righteous; the rod of the ungodly is from God in iudgement so cometh it not vpon the righteous: to harden and obdurate so cometh it not vpon the righteous: for a father condemnation so cometh it not vpon the righteous: as a fortunner and taste of everlasting torments so cometh it not vpon the righteous. And therefore all this considered the translation may bee well endured.  8. Yea I will pray against their wickedness &c. for within a while I will pray for their miseries psalm 141.6. 
This translation hardly appeareth, but to their discredit who haue served it with a writ at this time. For before it come to answer 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 itself is. The word in this verse is rightly here wickedness not misery, and so the smaller bibles though not here, yet in jerom. 44. translate it. 
Ierem. 44.9.  Haue ye forgotten the wickedness of your fathers, 
Quacumque mala foram ab us non exacerbabun● animum meum Tremel. in Psalm. 141.2. peter. 2.7.  and the wickedness, &c. 5. times together in this english, Secondlie Tremel rendereth it in their evils not of misery which themselves endure, but of wickedness which they commit vexing his righteous soul as S. Peter speaketh. Now let any man but of competent knowledge give sentence whether this be to pervert the meaning of the holy Ghost, seeing that he who praies for evil mens miseries, because they are in misery, well knoweth he must pray against their wickedness which is the cause of miseries, yea even a misery itself.  9 Israell remembered, &c. for he( that is God) remembered. Isa. 63. red on monday before Easter. 
Here vpon supposal of a true information that Israell is put for God, yet the adventure wee think over bold to say it is a perverting of the holy ghost. For it is not hard to note as great a difference as this cometh to Ose. 11. 
Ose. 11.12.  Iuda is faithful with the faints, so our lesser Bibles and Tremellius reads, but others of another iudgement red Iuda is faithful with the holy one, taking him for God not for his saints thus doth Quinquius Aben Ezra, among the hebrews, so doth Oecolompad.& some others of our late interpreters. Shall they here vpon that incline this way or that way condemn each other( after the example here given) as perverters of the meaning of the holy ghost, because some attribute it to God others to the Saints vpon earth: yet by as much reason may they as in this course which they undertake? Nay with far more probability. Strange therefore wee may justly deem it,& so do wee that men will dare thus boldly stain these words( so translated) as wresting the right purpose of the holy Ghost. Is it true indeed: must it not bee Israel, but God for Israel. The person in that place after the manner of the hebrews the third put indefinitely for some one. Now whither God or Israel hereon depends the question. Oecolompadius proposeth it both of God that he brought the dayes of old to their remembrance & of the people, 
uterque sensus verus est. Oecolompadius.  namely that Israel calleth to mind the wenders of old to their great shane, and thereupon concludeth either way interpnted neither way erroneus. How then cometh this peremtorie conclusion? If wee say Israel remembered it is a perverting of the meaning of the holy Ghost. Would wee deal as strictly, as wee haue these men for an ensample, wee might use our terms flat negative, 
Recordalus est Israel quod {αβγδ} intelligendum est. Snepfius. in Isatam. Quod nonnulli ad Deum referunt &c. videtur esse aspertusac nimts remotum. call.  and say it must not be God but Israell. Theodoricus Snepfius Snepfius in his commentaries doth not onely so translate as our communion book in the place name hath but writeth this withall. This word, Israell is to be understood in common not onely of the mercy but of the power of God. master Caluin vpon the same place approveth not onely ours, as it is, but also utterly mislikes them that will needs haue God put for Israel, holding it to be very harsh, and wide. If our homeborne critics repined hereat let us entreat that master Caluin and Snepfius his iudgement may ouerballance their preindice, if neither shall, let a third no friend to the cause nor our religion, Pintus vpon Esay be heard whose words are. 
Subauditur populus Israeliticus verbasunt Esaiadicentissuo tempore recordatum fuisse populum Iudaicum illius antiquae falicitatis, &c. Pintus in Esai. 63.7.  he remembered the old time of Moses and his people. This( he) is to bee understood for the people of Israel. They are( saieth he) the words of Esay saying that in his time the people of the Iewes remembered that ancient selicitie, when God by wonderful signs delivered Moses with his people from the bondage of the Egyptians. &c. So that by the iudgement of these men our translation deserveth not to be challenged in this place.  10. Whom they bought of the Children of Israel. &c. for, Whom the children of Israel valued matthew 27.9. 
red on the sunday before Easter for part of the Gospel. And omitting diverse points in this clause worthy our father inquiry as {αβγδ} which the Syriack followed be the fitter word for this place, 2. in this {αβγδ} or {αβγδ} or some such expletiue be understood to come between 3. whither {αβγδ} be to be referred to this {αβγδ} or to {αβγδ} 4. whither {αβγδ} and {αβγδ} be the third person plural, as it is commonly thought, or the first person singular according to the Hebrew and Syriack? all which doubts might bee cleared with good advantage to the reader, omitting wee say all these, and taking the place, as it is here proposed without more ado, wee may resolve that neither of the interpretations perverteth the meaning of the holy Ghost. Both come to one pass. For if Christ were bought, then was he valued at a price. Sith to buy and to value are such as imply one the other, and in the Hebrew phrase of matches or pares, 
Posito uno verbo intelligitur consequens Hebrass.  by on wee understand both. Like that in psalm 68.19. thou receivedst gifts for men which in the Ephesians 4.8. is of the same person he gave gifts to men. One text saieth he received, another citing the place rendereth it he gave; Both true because he received to give &c. So little cause was here to produce this quotation.  11. hail full of grace. &c. for freely beloved Luke. 1.28. 
The lesser bibles are not to bee umpire in this point, but the original greek, which if translated thus ( freely beloved) M. Marlorat censureth with this marginal note that it is over freely, 
Quidam liberius. Marlorat.  or somewhat too boldly 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 fountain of grace, praying to hir, calling vpon hir &c.( as if what shee had, shee had not received) the word had never been altered in Latin nor English. For gracious or full of grace here implye no more, which very self same word full of grace the Syriack retaineth. And that place Ephesians 1.6. he hath accepted us, 
{αβγδ}. gratiosos effecit nos Ephes. 1.6. Pisca.  Piscator translates he hath made us gracious, and therefore in this Luke 1. he rendereth it graced or gracious, which he doth, and in deed the rather is to bee done, because the Ang●● stands vpon the word with a grace in two reasons: for the Lord is with thee 2. thou hast sound grace verse 30. showing whence and how shee is to bee thus graced, or in grace or gracious, or full of grace. Which last wisely understood( as in preaching, now God bee thanked it is) endangereth no more then that of other the Saints. 
Act. 6.3.5.7.55 cap. 11.24:  Stephen and the rest Act. 6.3. full of the holy Ghost and wisdom, full of faith and the spirit verse 5. full of the holy Ghost Act. 7.55. chapter 11.24. &c. no whit confirming ere the more any such opinions formerly maintained of the blessed Virgins own merits, and freedom from original fin, or directing prayer unto hit more then unto Saint Stephen or other of the saints, of whom words in the places quoted afore are delivered at the full as fullness of the holy Ghost, of saith wisdom &c. To say therefore and translate as the Syriack &c. as the ancient Latin fathers do in that sense which our Church receiveth, and the word itself well understood beareth, is no perverting the meaning of the holy Ghost.  The lowliness of his handmaid &c. For the poor degree luke. 1.48. 
This word humility or baseness as it signifieth an humble estate, whereinto one is cast, so yet doth it signify a contentment in that estate with patience bearing it willingly, not murmuring, nor repining. 
{αβγδ} Act. 8.33.  For so was it our saviours case Act. 8. who was debased and in his humility his iudgement was exalted, where humility signifieth not only his poor abject degree but withall a lowly, submiss, and modest cariadge, which it understood of the virgin Maries modesty, as peradventure she english word lowliness implieth, it is no advantage for avouching works of merit and desert, 
psalm. 34.15.  more then any other like speeches, wherein wee learn That the eyes of the Lord are upon the righteous. Psalm. 34. or that God hath respect unto the prayers of the Saints, 
Genes. 4.4.  or where it is said Genes. 4. that the Lord had respect unto Abel and his offering. In all which places we confess that the prayers of Gods children, their actions, works, and sacrifices come up before the Lord; yea and the Lord looketh down from heaven vpon them, not that they do demerit Gods favour, but that he is well pleased with them, as no doubt he was with the holy Virgin, whose low estate as he pitied so her lowly acceptance of that estate and patient abiding he did highly respect. 
2, Thes. 1.6.7. Heb. 6.10.  For it is a righteous thing with God to recompense rest unto them that are troubled, and God is not unjust to forget the works of his children, not that he or shée, the Virgin or any other begins unto God, but he begins and perfects the work in them until the day of Christ. And this maner of speech, he regarded the lowliness of his handmaid, yields no other matter for suspicion of any pelagianism or popish semipelagianisme then that, 
{αβγδ}. Psalm. 138.  which is in sound of words and substance for sense psalm, 138. The Lord is on high yet beholdeth the lowly, but the proud he knoweth a far off. Where in alour english bibles, little or great, Geneua, or any other haue no word else but lowly, and therefore may well be here the lowliness of his handmaid. So as under correction of better advertisement they are foully deceived that call this translation a perverting of the meaning of the holy Ghost. But might none of all these proofs bee alleged 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 father satisfaction. Be it that our church intend not lowliness and humility in this place for the virtue which the Grecians call modesty, but abiectnesse or baseness of condition according to that which is sung in the psalms so base estate of his handmaid▪ why may not we suffer the word lowliness stand and distinguish it as Chitreus doth humiticie rather then vpon so small cause to wound the credit of the translation and our reverend aged translators?  13. Should be cast away &c. for should be reproved 1. Cor. 9.27. red on septuages. sunday. 
In dead the lesser bibles so so translate as these correctors of the communion book give direction. But what reason, that they herein should bee a squire for this, then this for their translation. Or what is it contrary to the meaning of the holy Ghost, if we keep it as it is, 
{αβγδ}. Rom. 1.28. 2. Cor. 13.5.6.7. 2. Tim. 3.8. Titus. 1.16. Ipse reprobus siar●. Piscator. Ne Deum peccatis su●s ossenderet, atque ●●a causan● damnam di su● praberet. I bid.  Sure wee are the word here in question.( {αβγδ}) beareth so Rom. 1. he gave them up into a reprobate mind 2. Cor. 13. cap. 6.7. except ye bee reprobates; wee are not reprobates, wee bee as reprobates; Reprobates 2. timothy 3.8. concerning the faith. Titus 1. to every good work reprobate. In all which places wee render it, no other then the lesser Bibles do, nor then itself signifieth, so as they should rather keep then change this translation. Piscator writing vpon this place giveth it, least I bee a reprobate, and in his notes thus what then did he fear least he should bee damned? No but this he feared least by his sins he should offend God, and so bee condemned. Thus far Piscator with us, and for us  14. Agar in Arabia bortheth against jerusalem Galat. 4.25 &c. for answereth unto ●erusalem that now is. 
red for part of the epistle the 4. Sunday in Lent. look before part 1. cap. 8. pag 94.95.  15. Christ was found in apparel like a man &c. for In shape like a man Philippians 2.7. 
These words are read for the epistle on the sunday next before Easter. All this while observe wee that no other is brought to check our communion book, but the lesser bibles, which must itself be content to be judged, as well as the translation here challenged. The Apostle had a little before used both these words Shape and likeness, and therefore the text varying, the translator thought good also to varie. Now wee would for our better instruction gladly learn, what perverting of the meaning of the holy Ghost this is, to say Christ was found in apparel like a man? The fathers compare his manhood to a garment: Ignatius saieth of Christ that he was clothed with a body subject to affections as we are; Cyprian hath the like phrase; 
{αβγδ}. Ignat. ad Tral. epist. 2. Carnem industur. Cyprian. ao idolo. vanit. {αβγδ}. deitatis Athan serm. con. Arrian. Cum induit ●o minem. A●bros.  Athanasius calleth the body, which Christ did take unto him a cloak( such as a man 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 speak: 

1. because apparel neither adds to nor detracts from the body, so neither is ought added to, or detracted from the godhead  
2. as apparel hath honour for the body, so the manhood of Christ for the godhead  
3. as a man is known by apparel so the godhead by the humanity,  
4. as that garment changeth for the body so the humanity& not the godhead. unto which allusion of the fathers the authors of this present translation might respect.   For they were learned,& did much eye what language was in use afore their time, that if( safely) they might retame it, they would as it seemeth here they did. 
{αβγδ} 1. Cor. 7.31. {αβγδ}.  For the word habit( which in latin interpreteth the greek word) signfieth an habit or artire or kind of raiment 2. when it is said, the fashion or figure of this world passeth away, 
P casa●. 26.  what is it but an attire or garment which weareth every day, for so the prophet calleth it psalm 102. and the author to the Hebrewes cap. 1. 1●. as a vesture shalt thou change them. 
{αβγδ}. Heb. 1.12.  thirdly shape, likeness, &c. were words used immediately before, and therefore this word coming next to remembrance, vpon these considerations was accepted of without prejudice to the meaning of the holy Ghost, for Christ his humanity was a garment, and his aparella garment, and in them both he truly man 4. Though that word be not {αβγδ} which properly is apparel or a garmeut: 
Q. 83.9 73. Author sub Cer●l●n loh. lib. 11 Haimo. &c. Indumentum.  Yet saint Austine and the author vpon saint John vuder Cyrils name, Haimo, Aquinas.& some of our 07 own writers by habit understand apparel: Which to say of Christ is no vutruth, for he wore apparel like a man as his vnseamed coat sheweth, and where the word habit signifieth many ways. S. Austin aforenamed rendereth it apparel, as our Communion book doth. By which name wee are to understand that the word is not chauged by taking the manhood, 
Quo n●mi●e ●po●tet intelligi non mutatum esse hom●n●s sicuts nec membra vest induta mutantor. Aug. Q 83 Q. 73. Humana frag● lita●s assumptor. Ill● suscepti●.  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 be sitted for ineffable things, least God the taker of mans frailty bee thought changed, it was chosen that this susception or taking should be called in greek {αβγδ} and in latin habit. lastly supposing none of all these answers might bee made, let men press what they will to their uttermost, this testimony of theirs fitteth not for that purpose, wherefore it is produced, namely a perverting of the meaning of the holy Ghost.  16. The high priest entred the holy place with strong blood, &c. for other blood which is not his own. Heb. 9.25. red on wednesday before Easter. 
At the first view of this quotation half an eye might see it was an escape in the print strong put for strange. wherefore recourse mate to the late communion book, 
{αβγδ}  and finding it strange blood and not strong as the accusation pretendeth; wee examined the former impressions, in the daies of our late renowned sovereign,& in neither greater, nor less so many as we light vpon, can wee find any such thing as strong put for strange. Now that the word signifieth strange though wee might appeal to the greek dictionaries for proof hereof, yet wee will keep us within the limits of scripture and take one place in stead of many. In the seventh of the Acts it is said Abraham his seed should be sojourners in a strange land. Being therefore no error in the print, 
{αβγδ}. Act 7.6.  nor in the signification of the word, this exception here taken may return back with a shane enough to the other, who hath enforced it to appear.  17. When th● long, suffering of God was looked for, &c. for the long suffering of God waited. 1. Pet. 3.20. 
This we red for part of the Epistle on Easter even; Reasons why we should is continue the reading, and not vary. 

1. The verb is put intransitiuely without an accusative ease,  
2. The word is active and passive, 
{αβγδ} 1. Pet. 3. 20 〈◇〉 dia vocis. Exemp. Constā.  did expect or was expected.  
3. Other latin copies as that of Constance, and that of Erasmus translate it passively as our Communion book hath it, and we trust they knew the force of so much greek as this verb.  
4. They that translate actively did expect must make a supply of some thing else, and tell us what it did wait or expect or look for:  
5. Grant it actively translated did wait, or make an abode, what advantage is herein more thē in the other, or how is the meaning of the holy Ghost furthered in this and perverted in the other of the Communion book.   For to this purpose it is alleged, but to thi● purpose can prove nothing.  Because it misapplieth many matters to the countenancing of errors and doubtful matters. 1. To those children whom Herod caused to be murdered, whom the Collect there calleth Gods witnesses. Renel. 14.1. 
That which Scripture proposeth in common to all Saints, and so intendeth may be understood with some allusion to others and at other times. In triumph for the coronation of our gracious King, that psalm or the like which concerns david, Salomon his or their times, and God his special mercies vpon them, our Church and the divines thereof by application draw homeward to personal use, sitting their owns thoughts and their auditors to the same day. The like may be thought in defence of our practise for reading the 14. of revelation which because we find it cometh nearest in respect of some allusion, though it were not the main scope( perhaps) of the evangelist, we use as this day to red it publicly in solemnizing the memory of those harmless innocents. For diverse points in those few verses red at that time sort with those children. 

1. Virgins for so little ones as those may be called being two year old and under, though we deny not more is meant in that name Virgins.  
2. In their mouth was found no guile.  
3. They are called first fruit● unto God, another lamb, because ●nu●●●tly vpon the daies of our Saniours birth these poor infants were first put to death.  
4. Origen, or one in his name among his works a very ancient writer calleth them the first fruits of the Martyrs. 
Primitia martyrum. Origen. homil. 3. in diuersos.    To conclude, if it may not be allowed to red such Chapters in way of some correspondence though not altogether in the exactest manner, this course must be condemned( not in our Church alone but) in others also who in times of famine, pe●●●●●nce, triumphs, funerals and the like haue not a Scripture expressly for every occasion, but come as near● as they can. As for example, in that memorable public thanksgiving unto. 
Prayers and thanksgiving for the happy desiuerance of his majesty, &c. novemb. 5, in 1605.  God throughout all our Churches for his merciful discovery of the odious and execrable treason intended the fift of november,( against the Kings highnesse our dread sovereign, as also his dearly beloved both his other self the queens most excellent majesty, and those lovely branches of his royal body, the young Prince and the rest of that regal issue, with the Lords of his majesties most honourable council, and the choicest of our estate ecclesiastical, and political) what other psalms haue we red by way of application, but the psalm 35.68.69. for Chapter 1. Sam. 22. and part of Saint matthew 27. for Epistle Romaines 13.1.2. and gospel acts 23? And our trust is that none will be offended, who haue cause to thank God as deeply as ourselves, for so they haue, that by Gods direction we make choice of such Scriptures, as may be thought fittest for that holy business. As for the clause annexed that our Collect calleth those innocents Gods Martyrs. look afore in this appendix.  2. The time that Christ, &c. For the time that Christ abode in the grave. 1. Pet. 3.17. 
What our hot burning reprehenders would say, we cannot conjecture. For their sentence is unperfit as you see. But this we do the Reader to understand that this Scripture is red for the Epistle on Easter even. And wherein, or how misapplied because red as that day we know not, specially being as it is a day of memorial of the Passion and sufferings of Christ, who in that Chapter is set down by the Apostle for an example of a holy patience and godly contentation.  3. To michael as a created angel. revel. 12.7. 
look the answer afore in the appendix.  We cannot Subscribe to the book of ordination as is required for those reasons. First, because it containeth in it some manifest untruths. For it affirmeth that it is evident unto all men diligently reading holy Scriptures, or ancient Authors, that from the Apostles times, there haue been these orders of the Ministers in the Church that is Bishops, Prusts, and Deacons. 
They are set down all three in the new Testament, and by content of the ages following they haue been from time to time distinguished orders of Ministers in the Church as we haue shewed afore, and might father enlarge by more ample testimony.  It saith that God did inspire his holy Apostles to choose Saint Stephen to the order of the Deacon set down in that book, and that Deacons then to be ordered are called to the like office, and administration. 
That God did inspire his holy Apostles to choose Saint Stephen, 
Meminisse Diacons debent quo●●●m Apostolos( id est) Episcopos& prapositos D●●●n●s eligit Diaconos autem post ascensum domini Apostoli sibs constitue runt episcopa tussus& eccle sia ministros. Cyprian. lib. 3. epistola. 9.  to the order of Deacon set down in that book is a truth warranted by Scripture, and afterwards by the Fathers as Saint Cyprian among the rest. Deacons must remember that the Lord hath chosen Apostles( that is) Bishops and Prelates: But the Apostles after the ascention of the Lord appointed Deacons Ministers of his bishopric& Church. And that they are called to the like office, and administration may appear in this, because as they preached and baptized so likewise do ours. Secondly, As they ministered vpon tables for relief of the poor, so herein thus far ours are serviceable to such purposes, namely at times if need require and other order be not taken to give notice of such sick and impotent, as relief may be more conveniently provided for them.  Act. 6.2. The Apostles thought it too great a burden for them to give attendance to the office of teaching, and to manage the business of distribution to the poor. 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 sufficiency, then the Apostles, or that the Apostles would lay a burden vpon others, which they found to be too heavy for themselves. 
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 meet or pleasing, 
{αβγδ}. Act 6.2. Act. 12.3.  or that they took it not to their liking for so Act. 12. the word doth signify. As it is not liking to an Emperor to take particular knowledge of some inserior grievances among his subiects to redress them in his own person, though he haue so done, but translateth that care over to others, yet that no argument of his insufficiency, as if he were unable, but of inconveniency that he thinks it not meet at some times. For it is well known that he hath done it heretofore and since. Right so fareth it in this high function of the Apostles. It was not meet they intend both, but yet they were able● for they had done it before& did it again after that the Deacons were appointed as appeareth, 
Act. 11.30.  Act. 11. Where relief was carried by the hands of Paul and Barnabas, and not of the Deacons. So as it argueth not that the Deacons were of more sufficiency then the Apostles. For though the Deacons did preach and minister to the poor, yet their preaching was not comparable to that burden of the apostolical calling. And therefore it is plain that the Apostles did not lay a burden vpon others, which themselves found too heavy for themselves. Beside the Deacons were not strictly tied to both offices at once, but as the times sorted they did apply their several endeavours.  That Stephen disputed with the Libertines, and made an apology for himself it doth appear, but that he preached it doth no way appear. 
It doth not appear de facto that Saint Stephen did distribute, yet that he did de jure we may and do grant: So were it not expressed that de facto he did preach, yet de jure of right he well might, for being ordained with imposition of hands, furnished with gift● of knowledge and utterance, full of the holy Ghost and wisdom, he was no private person, nor so enabled but for a greater work then onely ministering at tables. But the truth is he did preach, unless because a man stands vpon the defence of Gods truth, mightily convincing his aduersaries by Scripture, therefore it shall be said he did not preach. Whereas even in Sermons a man disputeth, by very forcible arguments convinceth the gainsaicr. 
Act. 2.14.  And Saint Peter Act. 2. his apology there made call we it an oration, or what else, we cannot deny it was a Sermon. Vpon this sixth of the acts now questioned, Master gualther writeth thus. 
Quamnis de publicis conci●nibus. Gual●●r. 〈◇〉 Act. 6.  Although nothing be spoken of his public Sermons, yet not withstanding it is evident by the contents of the history that he had these both often, and effectual, and very serious. wherefore we may see that the Deacons of the primitive Church were not all together estranged from the ministry of the word but although they were chiefly occupied about the dispensation of the churches goods, nevertheless they employed their labour so far as they might in the other ministries of the Church, that by this means according to the sentence of Saint Paul, they might get unto themselves a good degree 1. Tim. 3.  As for that of Philips preaching and baptizing at Samaria It was not the Deacon but the Apostle there name. 
It was Philip the Deacon that did preach and baptize and those may be two arguments to prove so much: First, Philip the Apostle was among the Apostles at jerusalem who were not dispersed; 
Aretius in Act. 7.5.  but this Philip was among the dispersed, and therefore not Philip the Apostle. Secondly, this Philip could no● give the holy Ghost, and therefore John and Peter are sent to the Samaritans. Hereupon Aretius concludeth it was Philip the Deacon. 
gualther in Act 8.  Master gualther writeth thus, It was that Philip; not he that was the Apostle but he before, that was reckoned up among the Deacons, &c. For although it was the Deacons part to bear the care of the common goods of the Church and of the poor notwithstanding it was withall permitted unto them to undertake the preaching of the gospel, if at any time necessity so required. And perhaps there was not so-great use of Deacons at jerusalem, when the Church was dispersed with the tempest of persecution, and therefore they, which dispensed the public goods of the Church gave themselves wholly to the ministry of the word. 
Docuerunt et clesiam de singu lis doctrinae christianae capit●bus purè& lyncere Ibid, Communia A postosorum& Prophetarum. Euangelistarum, pastorum, doctorum, Prasbyterorum, Diacon● rum hac suerunt opera Ibid. De ratione ac forma gubernationis, pag. 510.  The Centuries witness as much, that they taught the Church purely and sincerely, interpnted holy Scriptures, divided the word aright. For these were the works common to the Apostles and Prophets, Euangelisis, Pastors, teachers, presbyters, and Deacons. And the Apostle 

1. Tim. 3.9. requireth so much where it is their duty to haue the mystery of faith in a good conscience.  
2. In that verse 13. it is the means to a father degree.  
3. And getteth them great liberty in the faith. All which are not so necessary, if the Deacons office be onely to carry the bag and to distribute.   For thereunto so much learning is not required, but faithfulness that he rob not the poor, but give as there shall be occasion.  Though they did preach, it proves not that they did it by ordinary office. 
Whether by ordinary office, or not ordinary: do men grant that the Deacons did preach they grant the point in question, and what of a long time they haue heretofore denied. ordinary it was to wait at the Tables while the goods of the faithful were sold, and all held in common, but that cause ceasing, and the Christians every one retaining the propriety of their goods, lands, and houses, and the civil Magistrate providing other and more convenient relief, we must not think that these men called to the offices, of Deaconship were utterly disabled, as if there were not any use for them in the Church. 
Ministrare men sa H●erosolymis, dum ibi communio erat bonor●●̄ Act. Centur.  The Deacons 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 unto the poor, they did forbear that other part of their office, but when that ceased, then did they intend this other of preaching, and so still found themselves employed. And therefore it may be concluded 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 timothy, 
Philip. 1. & in Crete as it appeareth by the Epistle to Titus. In all which places the Christians did not live in common as they did at jerusalem, that they should need any ministration after this sort. Beside see we into the practise of the Church immediately after those times whereof Scripture speaketh: Ignatius who was in the daies of the Aposties, and might know their mind( whose Epis are much cited by Eusebius, Athanasius, I●rom, 
Verum etiam& allies expo nas vt Dei athleta. Ignati us ad Heron: diaconum suum. Eos qui sunt in Tarsone ne neg ligas, said assi duè visita con firmans cos in Evangelio. Id. Nibil sire Epis copis agai sacer dotesenim sunt 〈◇〉 vero minssles sacerdotum Illot aptezant, sacra faciu●t, ordinant, mar nus imponunt, in vero sis mi●istras. vt Hoe rosolymis Sanct. Stephan. lacobo& prasbyteris. Idem: justin martyr. apol. 2. Babi●zandi quidem ●ui habes summus sa cerdos, quiect Epilcopus; deinde Prasbyters& Diaconi, non tamen sine Epis copse authoritate propter eccle siae honorem. Tertul. lib. de baptis. Apud Diacenum exoniologesin facare delicts sus. Cyp. lib. 3. epistola 17. Solennibus adimpletis calicem Diaconus offer 〈◇〉 asentibus c●pit, &c. Id. serm. 5. de lapsis, St non fuerit in prasenti vel Episco puivet Prasbyter tune ipsi proferant& edant. Con. Nicen. can. 14. Quos ad pradicationis ●ffictum elemosynarumque studium vacare congruebat. Greg. lib. 4. epist, ●8.  and Theodoret) writing to Heron the Deacon beside his care of widows, orphans, and poor, commands him to attend reading, that he may not onely understand it himself but also expound it to others as the champion of God. And in another place. I hose which are in Tarsus do not thou neglect, but visit them daily confirming them in the gospel; again, do thou nothing without the Bishops: For they are Priests, but thou art the Minister of the priests. They baptize, do the sacred and holy things, ordain, lay on hands, but thou dost minister unto them, as at jerusalem Saint Stephen did to james and to the Presbyters. Thus far Ignatius. Within a hundred yeeres after Christ, justin Martyr witnesseth that Deacons in his time did deliver the bread and wine to the people. Tertullian some 200. yeares after. The chief or highest Priest which is the Bishop hath the right to baptize, next the presbyters 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 sift 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 council of Nice also witnesseth. If the Bishop or presbyter be not present, then let the Deacons bring forth the bread and eat, &c. Some 600 yeares after Christ, Greg. the great findeth fault in his time with some who were Deacons that they being appointed in their Deaconship did intend the tuning of their voice, where it was mere they should intend the office of preaching and the care of distributing the alms. Thus we may see by the practise of the Churches in scuerall 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 word &c. that then afterward being well and thoroughly trained therein, and having given good proof might come forward to the degree of a presbyter and minister, as Bullinger, gualther, and Heming. vpon 1. Tim. 3. ingenuously do confess. In the discipline of france wee find, till of late yeares, their Deacons were allowed to catechize publicly in their reformed congregations. 
Discip. du Prance, Experpetue ecclesia vsu. Bez● confess, 5. aph● ris. 25. Quamuis sapè Diaconi in b●● rebus suppleuerint pastoris vi ces Ibid. Doctor Fulk in Act. 6.1.  master Beza doth aclowledge in times past ex perpetuo ecclesiae vsu Deacons by a continual or perpetual use of the Church did in times past preach and pray, under which duties he comprehends the administration of the sacrament and the blessings of the marriages, although oftentimes in these thing es they supplied the parts of the pastor. master Doctor Fulke in the answer to the Rhemists testament deemeth not but that the Deacons ministry was used to other purposes as teaching, baptizing, and assisting the Apostles and other principal pastors in their spiritual charge and ministry. Anon after It is certain by justinus that Deacons were used for the distribution of the Lords supper. And to close this point. Whereas our eye is strangely affencted with that which other Churches do rather then our own, compare what is done by others contraritie minded, and our practise for Deacons, then will it easily appear which of us cometh nearest the first and primitive times of the Apostles and apostolical men: ours teach, preach, and baptize so may not theirs, ours may remember the minister of releese for the poor, and do those other duties, theirs onely collect for the poor, 
Corporale effecium non spiratuale ministerium.  ours is partly spiritual, theirs entirely a corporal office, ours are teained up in learning applying themselves to the study of divinity, and are commonly schollers, Bachilers, and maisters of art, able to dispute, and handle an argument schollerlike, theirs are laymen, handicraftmen tradesman: the calling with us is an entrance to the other degree of the presviters, theirs is merely oeconomicall or tiuill, and the persons vnlettred: Our Deacons take the cup of the Bishop and the minister but give it them not, theirs reach the cup to the minister which is flat against Can 14. of the Nicen counce●●. Lastly theirs is annual and yearly and so in end they become lay men again, which is like the complaint Optatus makes of the Donatists. ye haue found Deacons, presbyters, and bishops, ye haue made them Laymen. 
Inuenistis Diaconos, Prasbyteros& Episco pos. fecistis Lai cos Optat. lib. 2.  And therefore of the two, theirs or ours, good cause is ministered to approve rather then reprove those bats that our Deacons are called to the like office and administration unless because of some changeable circumstance wee may not so writ. And if so then must they bee but 7. for number: secondly they must be men immediately illumined by the holy spirit and no less measure then fullness of wisdom and the holy Ghost may be required of them: 3. the election of them must be by the whole multitude. 4. to make a correspondence throughout they must bee chosen after mens goods are sold, and that the propriety of them is lost that the Deacons may take the charge. All which whole practise neither they. nor wee sollwing neither haue wee nor they Deacons after the example of the Apostles. Otherwise if they hold these and some other points changeable as in deed they are, it will appear that our Deacons are likeliest to the times of the Apostles and apostolical men as hath been she wed. But let us proceed.  2. Because the book of ordination containeth some thing that is' against the order that God hath ordained in his Church For. 1. It seemeth to make the lords supper greater then baptism, and confirmation greater then either, by permitting baptism unto the Deacons, the Lords supper unto the Priests, and confirmation to the Bishop onely. 
It seemeth, and onely so seemeth. For rather the contrary may bee hereupon inferred, namely that the dignity of the sacrament tepends not on the dignity of the person: For a Deacon may baptize though inferior to the other. And with as much probability it may bee argued a linen coise is better then a velvet night-cap, because a seruient at law weareth the one, and every ordinary citizen( almost) weareth the other. Or thus in the presbyteries, the minister distributeth the bread, the elders deliver the cup, ergo they make one part of the sacrament greater then another. But of this red afore.  2. It prefereth private prayer before public prayer and action. 
It is false: This reproof is sufticient, where the accusation is brought without proof.  3. It permits the bishop to order Deacons alone, requiring no other to join with him in laying on of hands, which is not permitted in the ordering of the Priests. 
The difference of their office allo weth a difference in the manner of ordination, and therefore the Bishop is alone in the first, in the other he may take other ministers or Priests unto him; There is no prescript commandement in scripture to the contrary, and therefore no such advantage is given this accusation as some do imagine.  3. Because in it some places of holy scripture are misapplied to the countenancing of errors, for. 1. Act. 6.17. is misapplied to warrant ordination for our Deacous. 
Wee answer first there are not so many verses in that cap. but 17. is put for 7. again, where they say that chap. in that part beginning at that verse is misapplied, wee haue their negative without proof. More in that point wee see not as yet to answer.  2. The bishop is appointed in ordering of any Priests or bishops to use the very words receive the holy Ghost, which Christ our saviour used at the sending forth of his Apostles. 
They are thought the fittest words in the ordination of ministers, because of the spiritual calling& office whereunto they are disigned by the Bishop, after whose words then used with imposition of hands as Saint jerom witnesseth, 
Ordinatio 〈◇〉 solum ad impre cationem vocis, sedetiam ad impositione mi●● pletur manaum. Mieron in cap. 58. Isain.  the ordination is complete and finished not that the bishop giveth the holy Ghost or conferreth grace for( as Saint Ambrose writeth) so is it the iudgement of our Church, 
Homo man●m imponit,& Dens largitur gratiam. Ambros. de dignita tate sacerdot. cap. 5.  man layeth on his hands, but God giveth grace. But for a more ample and full answer in this point look before. cap. 22.  Wee cannot subscribe unto the book of homilies for these reasons; Because it containeth sundry erroneous and doubtful matters. 1. The Apocrypha are ordinarily in it called holy scriptures. And the place of toby the 4. containing dangerous doctrine being alleged it is said That the holy Ghost teacheth in scripture. 
This exception standeth vpon two branches. The first is handled in this appendix already before, 
{αβγδ}& communio pinione. jun. de verbo Des. lib. 1. cap. 7. Rom. 6 6. {αβγδ}. Metaphora na ta ex opinione rudiorum qui quicquid per se subsistit corpore um imaginantur Pisca. Ibid. Loquitur in scriptures spiritus sanctus Cyp de Elemos. jun. con. Bel, 1.11.  and in the first part cap. 10. Pag 97. The apocryphal are called holy scripture according to the common opinion and the received speech, not, but that our Church puts a manifest difference by naming it apocryphal. And with as great show of argument a man might except where the Apostle calleth the power of sin or rather sin itself by name of a body Romans 6.6. taking the phrase from the opinion of the rude and simplo, who imagine what soever hath a being that the same is a body or bodily substance: The second branch here calleth a sentence in the 4. of toby a doctrine which the holy Ghost teacheth in scripture. Which manner of phrase the book borroweth out of Saint Cyprian. For he alleging the same quotation graceth it with this attendance: The holy Ghost speaketh in scripture. Which phrase and sentence master Iunius in his answer to Bellarus cap. 11. is far from deeming to be dangerons, that he doth not once somuch as dislike, much less tar it, however now it please some to traduce it. As for the interpretation of the sentence, look before part. 1 cap. 12. Pag 100. 103.  2. It is said that though manslaughter was committed before, yet was not the world destroyed for that, but for whoredom, all the world( a few only excepted) was overflown with water and perished. 
These words are( in the homily against adultery the third part of the sermon) deltucred by way of a parentheste showing that the displeasure of the Lord, though kindled before, because of murder &c. yet did not smoke out, nor break forth, till the miquitie was brim-ful, then the viols of the Lord his heavy wrath were powered down. For the scope there is of that homily: in amplifying the heinousness of adultery, and the heaviness of the pumshment, intending thereby that a latter sin added to a former brings on iudgement, though God do not, as he might punish, alway with the soonest. So as these words ( the world was not destroyed for manslaughter but for whoredom) imply ( not for manslaughter onely, as the alone and sole cause of that universal deluge vpon the earth)  3. It exhorteth( homily 2. of fast) after Ahabs example to turn vnfainedly to God. 
Had the homily intended what the instance affirmeth, they who penned it, did look to the mercy of God which followed vpon Ahabs external humiliation and thereby intended to shane us if wee would not turn unto God, 
Video& Ahab regem martium je zabel, reum ●dololarria& sanguinis Nabothae ventam meruisse poenitentia nomine. Teriul adverse. Marcio●. lib, 4▪  and to encourage us if wee did, because Ahab found savour at the Lords hand as appeareth in the history, and as Tertullian noteth it I see that Ahab the King Iezabels husband guilty of idolatry& the blood of Naboth, by the name of repentance obtained pardon, But the homily though it propose this example, and their is great use to be made of it, yet concludeth with the Niniuits and after their example,( for so it speaketh) not his example, erhorteth the people to turn vnfainedly unto God.  4. In it the fact of Ambrose in excommnuicating the Emperour is justified. 
This history is in the title of the right use of the Church, where it is no father justified then all our writers do against the common adversary. look the bishop of winchester his most learned answer to the jesuits apology &c. Iunius against Bellarmin, 
B. Bilson p. 3. pag. 373. Iu●. contro. 3 lib. 5. artic. 3. Danaus ad 3. contro. c. 7. pag. 547. Lubber de pap Rom. lib 9. c 6. D. Sutclin, ac pō tif, lib. 4. c, 11, pag. 393. Sitales haberemus episcopos quails Ambres, Invita D. Ambros, Erasms, Theodoret, lib, 5.7 Sozomen lib. 7. c. 24.  Danęus cap. 7. Lubbert, Doctor Sutcliff and sundry others who all commend the good bishop that he did not sudd unely admit the Emperor to the Lords table after so great an outrage was committed. Brasmus commends them both saying if there were more such bishops of sincerity and courage, there would be more Emperors and kings such as Theodosius. look the history more at large in Theodoret his fist book chap. 17. and Sozomen Lib. 7. cap. 24.  5. In is judith is said to hast a dispensation from God to use vanity of apparel to overcome the vain eyes of Gods enimtes. 
In the homily against excess in apparel. These are the words By what means was Holofernes deceived, but by the glittering show of apperell which that holy woman did put on hir, not as delighting in them, but shee ware it of pure necessity by Gods dispensation using this vanity to overcome &c. apparel simply of itself is not evil, unless the manner of it, 
judith se. vt adulters placeret ornauit quae tamen quia boc religione non a more saciebat nemo cam adul teram judica nit. Ambros. d virgin. judith. 10.4.2. Reg. 10.18.25.26. Dispensations Dei pio dolo tenculantur omnes. Pellica. ibid. Instinctu divino viam euanends tentanit. Pellic.  or the cude of it bee evil. For if natural beauty bee no fault, how much less when it is graced with commendable attire fitting the person and hir estate. judith( saith Ambrose) trimo herself to please an adulterer, yet herself no adusteresse, because shee did it for religion and not for lust. Yet vanity of apparel it is called for that shee usually wore no such, nor took delight therein. That shee now vsod it to overcome Gods cninue was no more unlawful in her then in jehu, who with a slight took all Baals Priests and put them to the sword, of which fact Conradus pelican witnesseth thus much by a dispensation from God with 2 zealous craft they are all slain. In the first of Samuel. david before Achish dribbles vpon his beard scrabbled vpon the wall, disfigureth himself as herein contrariwise judith did grace herself. Which fact of his P. Martyr though he make it no example to smitate, but peculiar to him so he rather defends it then otherwise. And pelican vpon the same place By a divine instinct he attempted a way for to escape. Pomeranus writeth thus. The Saints when there is need fall in to these counsels they seek them not, nor hold them to be followed. Nor must we make laws hereupon. 
Sancti incidunt ubi opus est in ist a consilia non quarunt, mec po slea ducunt imetanda, &c. Pomeran. Quia omnis con trouersia non parum {αβγδ}. pendet. Pet. martyr in Iu. dic. 4.  This befell david, some other way it shal befall thee by Gods appointment, if he see it good. &c. In the 4. of the Iudges the history of Iahel what she did to Sisera compared with the circum stances of Indith what shee did to Holofernes, will satisfy the exception here taken. For whereas all such controversies do not a little depend vpon the circumstance of persons considering that shee was a holy, virtuous woman, devout in prayer strenghthened by the hand of the Lord to preserve his truth and people, we haue no reason to the contrary but we may safely judge that God himself did direct hir heart to this politic stratagem: And if we make no doubt, but she might take Holofernes head from his shoulders he being the enemy of God as he was, 
Quadam mala male fiunt. Quad am mala been fiunt. Optat. lib. 3.  and she enabled by his spirit thereunto, neither need we suspect these words that by Gods dispensation she put on such apparel as was to the oppressors wanton eye, like the wedge of gold to Achans covetous eye. For any default else herein, or in any other circumstance it might be, as some things that are good bee ill don, so again( saith Optatus) some things that are ill may be well done. But irell or ill, lawful or unlawful, in general or particular: this we may resolutely determine, if any man shall hold it unlawful and that in hir at that time, yet no fault to say that God who was rich in mer cic. to grace and adorn hir with so many gifts of his helie spirit did graciously dispense with some point of circumstance: which is no common rule to bee practised by any at all adventures. Thus much and no more is intended by the words in the homily.  6. It affirmeth that plurality of wives was by especial prerogative suffered to the fathers of the old testament, that they might haue many children, because every of them hoped and begged oftentimes of God in heir prayers that the blessed seed might come and bee born of his stoke and kindred. 
A special prerogative &c. that is howsoever then done, yet noe warrant for our times( though some haue so thought) to do the like, and to this purpose the homily atreth which things wee see plainly to bee forbidden us by the law of God, and are now repugnant to all public honesty, These and such like in Gods book( good people) are not written that wee should, or may do the like following their examples, or that wee ought to think that God did allow every of these things in those men. In all which coherence of this argument not a word that deserveth other censures then all the religious learned of former times haue thought justifiable whose iudgement in this question wee refer the reader to, at large before cap. 24. Pag. 73.74 &c.  7. It there affirmeth that every concubine is a lawful wife. 
Those words are in that book( as in this place) reliuered by way of objection from such, as are offended at some places of scripture. And thus farreit may bee granted for a true speech as it meaneth not now shee is or was in the first institution of marriage, but a lawful wife in that construction which the scripture maketh of that age when diverse holy men had more then one wife at a time. So as this word( is) must bee understood not for this present age as if now, but is spoken historicallie what sometimes it once was by 〈◇〉 figure that puts a present tense for the time past. A very usual thing in a matter of relation, specially being in form of an objection as this here mentioned, and the answer in that homily doth at large express.  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. 
Ancillt vnita viro absque scriptura( id ell contractu) et sponsalibus, veratamen uxor in sacris literis vt palam est de Celura quodicitur uxor. Gen. 25. t. Pagnin. in Thesau. Pet, mar, Iude, ●.&. 2. Sam. 5●.  For it understandeth by that name such a one as was coupled to a man without serip or scroul, that is to say without contract or bridal, yet a very wise in scripture, as it is manifest of Cetura who is called a wise, Gen 25.1. and 1. Chron. 1.32. a Concubine not implying h●reby that shameful name of harlot, strumpet, &c. which are names of dishonesty 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, howsoever handled as we may see a few psalms and Collects more following are put to by others, as if men would never make an end of wrangling.  Psal. 28.8. 
He is the wholesome defence of his anointed, &c. For he is the strength of the deliverances of his anointed.  
The lesser Bibles follow the Hebrew phrase: our Communion book respects our own language, and whether of them we take unto, the sense is all one. For what is the strength of the deliverances, but as our English hath a wholesome defence, yea the strength of salvations which Tremellius calleth salutare robur a wholesome strength. But these points are not so fit for a vulgar understanding, neither do they concern every mean capacity. Sufficient it is for the people, if they rightly apprehended the true sense which either translation sufficiently deltuereth.  Psal. 37.38. 
As for the transgressors they shall perish together, and the end of the ungodly 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 speech that said He could not away with men too diligent may well be used at this time. 
Od● ni● in●● diligentes.  For it seemeth same haue too much saisure, that can bestow prines thus idly in reproving where is no just cause at all. For if one translation be true, 
Defect●res per● di pariter finem improborum excinds. Trems. Transgressores delebuntur, sim●● impioru●● exeindetur, id est, impii tandem exemde●tur, Moller.  how is not the other? We entreat thee good Reader mark them bath well, and then speak thy mi●d●.  Psal. 68.16. 
Why hop ye so ye high hils● &c. For why cast ye yourselves down.  

Nusuam nisi hoc in locoscrip tura vsurpat 〈◇〉 ●deo difficile est audicane de pro prietate hutus verbs. Moller. In re obscurase quor commanen doct●orum inter retum sententiam qui verbo subsiliend● aut exiliend● reddiderunt. Ibid. Quasi diceret. Quid superistis ant effert●s vos vestracelsitudine? Nihil omnia ●lla ornamenta vestra si ad stone comparentur. Ibid.  It is hard to judge of the propriety of this word here used, because it is onely in this place, and no where else. The greek hath what think ye? Saint jerom takes the word {αβγδ} to contend. R. Moses& Salomon Hadarsan, to lie in wait. Others conjecture otherwise but our translators do herein as Mollerus writeth he did. In an obscure point I follow the common sentence of the learneder interpreters, who render it by the word to Leap, Skip, or hop. But busy must haue a band, or else they will never let a thing alone when it is well. The Prophet under the name of Basan &c. implieth the bravery of the wicked, as if the would say. Why are ye proud, or why lift ye up yourselves so high? All your trim ornaments, and glory, when they are at the best are nothing to Sion which is Gods hill.  Ibid. Vers. 27. 
give thanks O Israell unto God the Lord in the congregations from the ground of the hart, &c. For praise ye God in the assemblies and the Lord; ye that are of the fountain of Israell.  
In deed the lesser Bibles haue it thus: wherein as they follow some learned men, so the Communion book hath diverse, whom it followeth. 
Hoc de cord ex ponunt, qui● sesmus ficlas lauds qua tan tum in labiis personant coram Deo maledictas esse. Caluin.  There are( saith Master Caluin) that expound this of the heart, because we know that feigned thanks, which sound onely in( or) from the lips are accursed. Of which doctrine he maketh this profitable use, namely, that our thanksgiving must be from the hart, hearty and unfeigned, else they are an abomination to the Lord. 2. The word itself signifying a Well or decpe ground( which we use to dig up) may haue reference to the heart which is a fauntaine or deep Well whence good or evil springeth: here in this place good because thanksgiving from the ground of the hart. If any shall say the word heart is more then is in the original, so is the supply which the lesser Bibles make, when they add ( ye that are.) For in the original these words are not. But usual 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 ministereth not any doctrine, but what is wholesome and good in the iudgement of godly well advised.  Psal. 75.3. 
When I receive the congregation I shall judge according unto right, &c. For when I shall take a convenient time.  

uterque sensus non male quadrat vocabulum {αβγδ} interpretari possumus vel 〈◇〉 tum ipsum vel tempus const●● tutum. Calusn. Moller. Postquam populus israeliticus coeperit me agnoscere suum regem seque mihi adiungere. Nam quamuis à Sam. vngereturtamen mansit id Hebron donce omnes tribusse con●ungerent. &c. Moller.  Whether of these interpretations we follow no danger at all. The word beareth both significations namely a congregation and a convenient time. When I receive the congregation( that is) when the people of Israell shall join themselves unto me and follow my directions. For though he were anointed of Samuel yet he stayed in Hebron seven yeares till all the Tribes did resort and join themselves unto him. And therefore the word bearing it, the sense also agreeable, what mean our brethren to be offended thereat? But an evil mind hath an cuill meaning.  psalm 76.5. 
The proud are robbed, they haue slept, and all the men whose hands were mighty haue found nothing &c. for The stout hearted are spoiled, they haue slept their sleep, and all the men of strength haue not found their hands  

Nihil● magis ad puguandum idones, quam s● murs la& 〈◇〉 cata fuissent ip for●i●s 〈◇〉 Moller.  Both these drive to one end, implying the e●●ies were no more f●t to battle, then if their hands had been lame or cut off. The Psalter in the Communion book taketh help from the greek which is not amiss sometimes, for the Apostles haue so done otherwhiles, citing thence as they find the translation rather then the original itself.  Psal 93.1. 
The Lord is King, and hath put on glorious apparel, the Lord hath put on his apparel, and girded himself with strength, &c. For the Lord reigneth, and is clothed with Ma●●stie. The Lord is clothed and girded with power.  
No difference but onely in the words and number of syllables. The Communion book saith, The Lord is King. The Heb. saith. the Lord reigneth. Are not both these twins of one signification? The Communion book saith, He hath put on glorious apparel. The Hebrew. He is clothed with matestie? What odds? 
Habere in cer poor san●uin̄& non erubescere. August. Introducit eum tanquam ind u tum regio& splendido vests tu. Moller.  Are they not both to one and the same purpose? Surcly we may marvell, as Saint Austin said of the Donatists that men haue blood in their body and blushy not. In both translations( as the true mcaning of the place is) the Prophet bringeth in God as clothed with royal and glorious apparel. And therefore exception bcing taken here without any show at all no father answer needeth at this time.  Psal. 119.21. 
Thou hast rebuked the proud, &c. For thou hast destrored 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. 
Aptius perdend● verbum quam quam ad sum mam rei parum refert. Caluir. Quid hoc nisi minutias consectar●. Dan. con Bellarmin.  It is littie material whether we take. And yet so little material, as it is very material we hold it that men observe with us whether Danaeus his words of Bellarmin vpon like occasion prove not true. What is this but to make hue and cry after every trifle.  Psal. 119.122. 
Make thy seruant to delight in that which is good, &c. For answer for thy seruant.  

H●● membrum variè reddun● interpretes, Mo ●er.  This branch interpreters expound diversly. The greek is, Accept of thy seruant: Others as our lesser Bibles haue Answer for, &c. justinianus renders it. Let it be sweet unto thy seruant. Musculus, Delight or make thy seruant to delight: 
Muscu!.( Actiuè) oblectta servum tuum. Fac ut bono oblectetur. Pag● nin. Du ce fac seru● Munst.  Pagain. Make thy seruant to delight. The reason here of may be as mollerus giveth because they red {αβγδ} for {αβγδ}, and the Chaldee as Munster interpreteth Make that, which is good become sweet, which is the same in sense, with this place make thy seruant to delight. And in diverse other places the word yeesdeth the like signification: needless therefore we may well reckon their pains that will prove this translation contrary to truth.  In a prayer before baptism it is said. That by baptism of his well-beloved son, He did sanctify the flood jordan and all other waters to the mystical washing away of sin. This is to be reproved because not found in the word of God. 
Not expressly found in so many syllables, yet the same in effect, namely, that God in submitting his son to be Baptized in jordan by John Baptist hath manifestly made known that the Element of water, whether in jordan, or in any other fountain, or river may at the appointment of a lawful Minister be set apart from his common use to be a visible sign or Sacrament of baptism to represent and seal up the inward, spiritual, and mystical washing away of sins by the blood of Christ. So any river or water is sanctiffed, &c. As the Eunuch said to Philip. See here is water what doth let me to be baptized? 
Act. 8.36. Caro Christ● munditias acquit tradidit. tart. de pudicitia c. 6 De sancto sanctificata natura aquarum. Id. de. bapt●s. Nulla distinct●● est mari, quis an stag●●, flumine an font, lacu, an alueo diluat●r: Nec quicquam resert inter eos quos Iohaunes in jordan,& quos Petrus in Tyberitin● it, Ibid▪ Non ●lle necessitatem babuit abluend●, said per ●llum in aquis abluttouis nostr●●erat sanstisteanda purgaito, Hilar, in Math. Can. 2.  Hereunto the Fathers agree in their several writings. Tertullian The flesh of Christ gave cleannesse to the waters. again, The nature of the waters was sanctified by the holy one. anon after more plainly. No difference now whether one be baptized in the Sea, or in a pool, in a river or in a fountain, in a lake, or in a brook, nor it skilleth not, twixt those whom John baptized in jordan and those whom Peter baptized in Tybris. hilary vpon Saint matthew: Christ had no need to be baptized, but by him in the waters of our baptism was the purgation to be sanctified. Optatus: 
Christicaro ip so jordan sanctior invenitur, vt magis aqua ●●sa descensu suo mund●ueri● quam ipsa mun data sit. Optat. lib. 1. D●scendis in aquam non qu●a erat quod in Deo mundaretur said &c ad my steria initianda& ordinanda& implend a bapts smatis locusest, &c. Optat, lib. 4. Non tam mun d●stus est lavacro quam lauacrosuo vniuer sas aquas mundau●t. Hieron. adverse. Lucifer●anos. Iordanis Aquā sanctificans Id. in Math. c. 3. In lordanis undis aquas ad reparationem humani generis sub baptismo consecrauit. In Fpiphau ser. Dom. August. O●nsbus Aquis benedictionem dedit. Ibid. Mundare cup●ens aquas qua abluta per carnem esus peccats vt●que nesciam baptis●●s ius i● duerent. Bed. in Lucan. 3. lib. 1.  The flesh of Christ is found more holy then jordan itself, that it hath cleansed the water by descending into it, rather then that it is cleansed itself. again, in his fourth book, Christ descended into the water not because there was any thing to be cleansed in God, but &c. He was washed to initiat and ordain and fulfil the mysteries of baptism, &c. Saint jerom writeth thus. Christ was not so much cleansed with the laver, as by his laver he cleansed all waters. again, in his commentary upon Saint matthew, Christ sanctifying the waters of jordan. Saint Austin in many places hath the like. Christ by baptism in the waters of jordan consecrated the waters to the repairing of mankind. again, He gave all waters a blessing when he descended into jordan by his onely singular power. Venerable Beda vpon Saint Luke, The Lord was baptized not desiring himself to be cleansed, but cleansing the waters themselves, which being washed by his flesh ignorant of sin might put vpon them the right of baptism. Many other like sentences all witnesses of this phrase here in use with our Communion book, and more if more need, are to be found in part. 1. cap. 31. pag. 186. 187. 188. &c. Whereunto we refer the Reader for satisfaction in this doubt.  On the 26. of August the story of Bell and the Dragon is appointed to be red, where it is said that Dan●el was six daies in the Lions den. And in the canonical story it is said, He was but one night. 
They are several histories, and haue relation to diverse times. For in the prophecy of Daniel he was cast into the den, because he prayed unto his God contrary to the Kings commandement, and then as it seemeth he continued but one night, because it is said. cap. 6.19. The King arose early in the morning and went in all hast unto the lions den, but in the history of Bel and the Dragon it is said he first killed the Dragon which was worshipped for God, whereat the people much incensed did importune the King to punish him, and then was he cast into the Lions den, where for six daies he continued.  On the seventh of november the 24. of Ecclesiasticus is red where the wisdom of the father is alleged to speak of God the Father, videlicet, which hath created me from the beginning and before the world was. 
For a more full declaration of this place look unto the first part of our answer printed at Oxford. And if men will needs enforce these words to be meant of God the son which is the wisdom of the Father that he is created, then must they withall know that to Create is not alway taken for to bring forth in time of no preexisting substance, as the heauens and earth were created, for so the son of God is not, but it signifieth otherwhiles to beget as appeareth in diverse places we haue noted in Ecclesiasticus, and as the psalm speaks 102.18. the people which shall be created shall praise the Lord: 
{αβγδ}. Psal 101 alias 102.18  that is to say, as some others well render it. The people which 02 shall be begotten, &c. But look part. 1. cap. 15. pag. 111. 112. 113. &c.  On the 18. of november the 48. of Ecclesiasticus is red, where it is said of Elias, That he was appointed to reprove in due season, any to pacify the wrath of the Lord his iudgement before it kindled, and to turn the heart of the Fathers unto the children, and to set up the Tribes of Israel. 
These words bear a safe interpretation given by malachi, cap. 3.1. by the angel Luke 1.17. by our saviour, Math. 11.14. cap. 17.10.11.12.13. mark 9.11. interpreting it of John Baptist, and so may we well understand the Author in this commendation given of Elia, because though not Elia the Thesbite in person yet Elia presigured namely John Baptist, who was Elia in spirit and power,& did all that is there mentioned. look Drusius his annotations vpon the place.  In the Epistle appointed to be red the second Sunday after the Epis phame taken cut of the 12. ver. 11. to the Rom. is red this jentence. Apply yourselves to the time. These words are not in the text. Beside they warrant men to fashion themselves to the time, and to temporize, whereas the Apostle before had dehorted men, that they should not fashion themselves like unto the world. 
In the greek copies there are that red this word ( Time) others that red the Lord, 
{αβγδ} vol {αβγδ}. Fuisse in Graeco rum Codicibus {αβγδ}.  which diversity proceedeth from the letters abridged. Our vulgar English reading; Apply yourselves to the time hath( as Saint Ambrose was informed) diverse greek copies witnessing the same. And the ordinary gloss hath the like. Among our late writers Erasmus, Melancthon, Bucer, Bullinger, Hemingius, Chitraeus, Spangenbergius, and Caluin interpret it of the time, diverse of them noting by coherence of the words in the same verse. Not slothful to do service, wont in spirit, this seruencie with limitation: namely that our zeal be seasonable, accordingly as occasion is offered, fastening vpon all opportmities, not lither, nor slothful to do good, 
Ephes. 5.16. 1. Cor. 7.31. {αβγδ} Roma. 13.11. Fe●. S. ●●.  and as the Apostle hath in another place, Redeeming the time, Ephes. 5.16. and 1. Cor. 7. but specially Rom. 13.11. and that considering the seasons, sorting our thoughts and affections as the times shall fail out, knowing as the Preacher speaketh there is a time and season for every purpose, and come what may come taking all things in good part: rejoicing in hope that howsoever it be ill now, it will not last alway, mourning with them that mourn, rejoicing with them that rejoice for these the Apostle there mentioneth in that Chapter) which is not carnally to temporize. and dissemblingly to fashion ourselves to the world, but wisely to forecast all houres and seasons, 
Occa●io ●e●n observare& in tentos in e●●n, esse esolent ●er ut, observare her is, etc Bucer.  and to law hold of them with the soonest. and therefore to watch at an inch, and to glue continual attendance as the eyes of a handmaid wait vpon her mistress. Such setuice we must do, and thus we must apply ourselves to the time. But were no such godly construction to be made, which the place itself in coherence with verses before and after, and other scriptures well bear, and the aforenamed interpreters do approve, yet wee take it no such error, as can endanger the truth. Daneus against Bellar. granting it a fault vpon supposal of the likeness of the letters( serve the time for serve the Lord) yet denieth that it is any error in the substance of faith, 
Non in ipsaser pturae {αβγδ}& fidel doctrina. Dan. cont. Bel. de verb. lib. 1, cap. 7. Literarum huiusmodi mutatio nullum praiudicium aut mentis erreram gignit, aut duqitationem de verit te doctrinae animis affert. Ibid,  adding this withall. Such a change of letters begetteth no prejudice, nor error of mind, nor just occasion to doubt of the truth of doctrine. Being so, what reason haue our brethren to make their furious invectives against this and the like construction which this Epistle purposeth, and wee do follow?  On Saint Thomas day the Collect hath these words( that our faith in thy sight never bee reproved) which are not warrantable nor in any case to bee allowed 
These are the words of that prayer. Almighty and everliving God which for more confirmation of the faith didst iufter the holy Apostle Thomas to be doubtful in thy sons resurrection, grant us so perfectly and without all doubt to beleeue in thy son Iesus Christ, that our faith in thy sight never bee reproved. hear us O Father &c. Where warned by the example of the Apostle Thomas, and finding the grace given him not sufficient, suspecting our own weakness, wee desire the Lord to grant us a greater measure and therefore since the faith he had was reproved, wee beg of the Lord that ours may not bee reproved, that is so reproved Which prayer in effect is this. That wee fall not into that dangerous estate of incredulity, as to doubt of our saviour his resurrection: it being confirmed unto us by sufficient witnesses, and wee instructed in it of a long time. For this was Thomas the Apostle his case. The Disciples worthy of credit, not one but many  told him vpon their credit, and good warrant that they had seen him and this they did many dayes. Yet he neither did, nor would beleeue. So necessary a point so thoroughly confirmed he staggerd in, which if wee shall do the like, it is as much as if wee should overthrow the principle articles of our faith. For it Christ bee not risen, then is he not ascended into heaven, nor sitteth at the right hand of the father, then our preaching is in vain, and wee are yet in our sins, and of all men, a christian is most miserable. And therefore great reason to remember this clause implying so many fruitful and profitable requests as it doth to God 0213 0 on our behalf. For inasmuch as there are others, who never saw him, 
joh. 20.29.  and their estate it is our saviour pronounceth blessed, it being lawful as it is to pray that wee bee found in their number, then lawful also wee may think it to pray that our faith bee never reproved so as the Apostle his saith was: Not that our faith can for any worthiness deserve, but that it may bee bettered, 
Non subiectiuè said obiectiuè  not in respect of itself, for it is like the field, where the envious man hath sown tares, but in regard of the object which is the merit of Christ, which justifieth, saveth &c. and so is not reproved in the sight of God  On the day of the conversion of Paul these words of the Collect are justly to bee taxed. God which hast taught all the world through the preaching of the blessed Apostle Saint Paul. 
That the Apostles preached in diverse places Eusebius witnesseth out of Origen, 
Euseb. lib. 3. c. 1,  as of Thomas in Parthia, of Andrew in Scithia, of John in Asia others record of others as Gildas of joseph of Arimathea sent by Philip the Apostle out of France into our country in the dayes of Tiberius: 
Gildas Niceph. lib. 2. cap. 4.  Nicephorus witnesseth that Simon zealots came to preach here: aventinus writeth that Lucius( Saint Paul his companion) came into germany. 
Auentin, in histor, Bosorum, Theodor de Gracorum affectibus.  Theodoret mentioneth that Saint Paul preached here. But howsoever histories may varie in this point, yet no advantage can bee taken against these words in the Collect of Paul his preaching to all the world. In which kind of speech many things may be fruitfullie observed. As first he preached by his pen, to some by his voice to some& by both to others, many he spake to in his own per sō, when he was alive,& even now speaketh to, so oft as his epistles are red in our Churches. For as tumb zachary beckoning for writing tables did speak because he writ, so speaketh Saint Paul at this day even by and in those his holy writings which are red daily in our ears. 
luke. 1.63.  For the books which wee writ concerning the doctrine of Christ may be called our preaching as a reverend leatned man of our times well noteth in his preface be fore his book of idolatry. I preach the Gospel( saieth he) with my hand and writing. 
Eudagelize m nu et scriptione. Doctor Rainol praefat. Ergo horum off cium fuit scriptis committere totà Euangelis sum man& eam per scripta omnthus in finem vsquemundi praedican re. zanch. desa cra scriptura. {αβγδ} Rom: 10.18. 1. Cor. 9. 1. {αβγδ} Rom. 1: 8, 1: Thes. 5, 27. Colos, 4.16, Rom. 11.13. c. 15.16 Golos, 2.8. 1. Tim. 2.7. 2. Tim. 2.12. Rom. 11.12.  And Zanchius writeth thus of the Apostles. It was their office to preach to the end of the world. But this they could not do by word of mouth for they must die. Therefore it was their office to commit to writing the whole sum of the Gospel,& so by their writings to preach it unto all, until the end of the world. In which sense if Saint Paul his preaching be understood, it may easily appear that God hath taught all the world by Pauls preaching. again since the preaching of the Apostles is gon into all the world Rom. 10. what scripture letteth but that Pauls voice& preaching may bee said to come into all the world. For was he not an Apostle, had he not seen the Lord Iesus &c. But if we understand Pauls preaching for what he himself did writ, suppose we that his epistles 0 had come onely to the Romaines, yet their faith being Rom. 1.8. famous throughout the whole world, neeeds must also Pauls preaching bee known throughout the world: how much more when his Epistles were red in other Churches thessaly. 5. and Collos. 4.16. notwithstanding if all this satisfy not, but that wee must understand 02 these words of Pauls preaching by word of mouth, yet herein is a manifest truth according to scriptures, because he was a teacher of the Gentiles Rom 11.13. and 15.16. Galat. 2.8. 02 1. Tim. 2.7.2. Tim. 1.11. who are Rom 11. called by the name of the world where it is said. If the fall of them bee the riches of the world, and the diminishing of them bee the riches of the Gentiles &c. how much more may it he presumed for a truth that God taught all the world by Pauls preaching, all the world consisting of Jew& gentle, to both which he preached at several times, from jerusalem and round about unto, Illy ricum Rom. 15.19. whose inhabitants Volateran calleth Slauomans. Al his several ●ournies& lobors in the Gospel were tedious to remember. at Damascus, 
Rom, 15, 19. Volateran. Geograp, lib. 8. Act. 9, 20. Act. 13, 5.15.  jerusalem, at Salamin at Antioch in Pisidia, at Ieenrum c. 14.1 at Thefsalonica c. 17.6. at Corinth. 18.1. at Ephes. v. 19. at Listra cap. 14.6. at Berea cap. 17.10. at Athens v. 15. at Rome. 28.23. in Galatia and Phrygia and many other places. 
1. Cor, 9, 20.  To the Iewes he became a Iewe 1. Cor. 9.20. to win the Iewes and to the Gentiles yea even to all he became all, towinne some. For he had the care of all Churches 2. Cor. 11.28. vpon which place Saint Chrisostom noteth he had the care not of one house but of cities and people, 
Non vaius do mus sedciust atum ac populorum,& pentium ac totius orbis Chrisost. homil. 25. Act. 9. 15.22.14. {αβγδ} cap. 17.6.  and Gentiles and of the whole world And if all this content not, wee refer ourselves to the words of Christ touching Paul spoken unto Ananias. he is a chosen vesell unto niee to bear my name before the Gentiles and Kings and the children of Israel; and to the commission by Ananias unto Paul. The God of our fathers hath appointed &c. For thou shalt bee his witness unto all men of the things, which thou hast seen and heard, and lastly wee refer ourselves to Paul his enemies who Act. 17. charge him to bee a subuerter of the world. In all which places both this 17. chapter of the world& that 9. of Paul his bearing Christ his name before Gentiles and kings and the children of Israel, as also the 22 that he should bee a witness unto all men must bee understood concerning all the kindes of singulars, 
Non de singulis gendrum. said de generibus sin gulorum. Rer oppositions totius munde cum judaea gente sinibusque comparatio. Iunde pontiff. Rom lib. 3. cap 4.9. De orb non toto in quantitate seu vuiuersa li●sed to to in mo do siue vt vocat communi thid. {αβγδ} luke. 2.1. synecdoche ins ●egr● hyperboleca. Pascat. Ibid. Doctor Ambrosan luke.  and not concerning all the singulars of every kind. and this all the world is as scripture taketh it a comparison by opposition to jury, Samaria and galilee where our saviour traveled. So as these words ( God taught al the world by the preaching of Saint Paul) are meant not the whole universal world and every part or parcel thereof but of a great part of the world, as master Iunius vpon some other occasion noteth touching this word. And that edict in Saint Luke chap. 20 of Cesars taxing the whole world. Farderp rorteth, where the learned oblcrue it is a grace of speech amplyfying with the most. For otherwise the Goths, Armenians, and Indians were not subject unto Augustus as Saint Ambrose and Suetonius do witness. Such a figure is it which the pharisees use in the 12. of Saint John that the world went after Christ. But in a word to cut off all controversy and to sum up all for this point. As the whole world was tared that is to say the roman world and so much as was subject to that government, so it may be well thought that God taught al the world by Pauls preaching that is al the world which was then christian, and at that time had received the Gospel.  On Saint Bartholomew day in the Collect: men and weos men pray they may become preachers. 
A more cavil whereunto as Saint Austin speaks in another; 
Talibus malis magis debentur prolixi gemitus quam prolixi libri. August.  large sighs are fitter; rathe● then large answers. The Collect is thus. O almighty and everlasting God, which hast given grace to thine Apostle▪ Bartholomew truly to beleeue& to preach thy word, grant wee beseech thee unto thy Church both to love that which he believed and to preach that which he taught. Here is no one syllable of men or women, unless because the Church consisteth of such versons, therefore men will conclude that their office is to preacn as well as to beleeue. Which is no better argument then a fallacy ofil compounding what is welldistinguished; as if one would dispute to like pure pose. Two& three are even and odd but five are 2. and 3. 
Polan' dialect. pag. 210.  ergo five are even and odd. For so is their manner of reasoning. The Church doth beleeue and preach? But men and women are the Church, ergo men and women do belceue and preach. Wherefore to draw nearer to the point wee make this direct answer. The word ( Church) is taken either collectively, for the whole company of the faithfulconsidered as a body mystical, or distributively, for several members. collectively the Church among other dueties which shee performeth of witnessing, 
Testis Interpres. Prace:  interpreting, discerning the voice of hir beloved from others; this also is a part of her office to preach, publish, and make known his mind and to that end shee begs of God his grace that shee may like wise do it. distributively this word ( Church) is taken for the faithful, some of one sort, some of another. In which sense the ( Church) prayeth that every one in their place do what apertaineth to them, the ministers( namely) to preach, the faithful both minister and people to beleeue. Secondlie the word ( preach) may bee taken at large for the constant open confession of the truth with our mouth what wee do beleeue with the heart unto salvation, expressing in our life and conversation the power of godliness, and telling unto others what great things the Lord hath done for our souls which was his case mark 5.20. who did publish and preach Luke 8.39. 
{αβγδ} Marc 5.20 luke. 8.39.  what great things God had done for him, yet this man after wards dispossessed of the devill was no such preacher, as we now strictly interpret a man of that function, but one that did magnify the wondrous works of God, which is the case of every good Christian both to do and crave of the Lord that they may do with all thankfulness. Thus whither way soever wee take it, and one of these it must needs be this prayer cannot be thought scandalous.  On the 19. Sunday after Trimitie the Epistle Ephesians 4.19. Because of the blindness of their hearts, which being past repentance &c. for being past feeling. 
{αβγδ} the word is. Where ( feeling) is the same that repentance 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 greening for his sin committed, 
Nonindolentes, said dedolentes. {αβγδ}. Aliudest pecca recum sensu ac dolere conscientiae et aliud pec care sine vlloco scientiae morsu. Muscul. Conscientia stu pida& insensa ta. ibid. Aegrè sperars potest poenitenti am aliquando locum in ciusmode peccatore i●uenturam. Ibid.  that man hath done repenting. The Apostle saieth not {αβγδ} men without feeling, but {αβγδ}( or as some copies had, which the vulgar latin and that Syriack follow) {αβγδ} out of hope, for ever repenting and forrowing truly for their sins because of the hardness of heart, which is impenitency or as Saint Paul hath a heart that cannot repent, where he coupleth hardness of heart withall, as if past repentance, then past feeling, and if past feeling then past repentance. And Musculus vpon this 4. to the Ephes. It it one thing to sin with feeling and grief of conscience, another thing to sin without remorse and grief or feeling, where is a feeling, and sorrow for sin there is some placefor repentance, but where the conscience is become stupid, dull and blockish, that albeit sin bee committed, there is no compunction nor pricking in the heart, there it can vardly bee ever hoped that repentance will find place in such a sinner. This therefore past repentance here signifieth not, as if sometimes such a sinner did ever truly and vnfeinedlie before repent, more then that he had any true feeling, and sorrow of heart for sin, but this it implieth, that such a one yeeldeth small hope of ever coming to a true feeling, and repentance of his life past because his heart is hardened, and cannot repent, or as the Apostle in another place termeth it, he hath a cauterized and seared conscience.  On the 25. sunday after trinity stir up wee beseech the O Lord the wils of thy faithful people, that they plenteously bringing forth the fruits of good works may of thee be plenteously rewarded through Iesus Christ our Lord. Here a reward is asked in recompense of good works. 
A reward is promised and therefore may be craved not of merit but of mercy. 
Pro. 19.17. Retributionem dates. 2. Cor. 9.6. Quisquis seemen tem facit bac spe facere comprobatur, vt pl●● ra accip●at, quam sulcis commendat, Marlor. Ibid. Neque enim tantum in calls remuner atur Deus benefie entiam fideliu●● sedetiam in hoc mundo. Ibid. Quinullius indigens est Deus in calls remuner atur Deus benefie entiam fideliu●● sedetiam in hoc mundo. Ibid. Quinullius indigens est Deus in calls remuner atur Deus benefie entiam fideliu●● sedetiam in hoc mundo. Ibid. Quinullius indigens est Deus in seassumit bo nas operationes nostras, ad hoc vt praste● nobis retributionem bono● umsuorum operum. iron. lib. 4. c. 34. Deus coronat dona sua innobis August. Debitorem se secit non acciptendo said promittendo, Non es dic red quod accepests, said red quod promisists. Aug  For he that hath mercy vpon the poor lendeth unto the Lord, and the Lord will recompense him that which he hath given proverbs 19, Accordingly hereunto is that 2. Corinth 9. he that soweth sparing, shall reap sparing, and he that soweth liberally shall reap liberally. It is every mans case Sarcerius noteth in Marlor at that whosoever soweth seed, he doth it in this hope to receive more then he commendeth unto the fur rows. Anon after. This harvest must bee expounded of the spiritual reward of eternal life as well as of earthly blessings. For God doth not onely in heaven reward the liberality of the faithful but also in this world. For godliness hath the promises of this life and of the life to come. So as being the Lord his will that they which sow plentifully should reap plenteously, wee may well pray, that the Lord will make good this gracious promise. And therefore no matter of just dislike. God who wanteth nothing of ours( saieth Ireneus) takes vpon him our good working and al to make good unto us the retribution of his own works. And God( saieth Austin) hath made himself a debtor, not in taking but in promising: Say not to God. give what thou hast received, but return what thou hast promised.  
father wee are not to wade at this present. All wee find wee haue set down truly, as the copies were sent unto vs. Now in lieu of their methodical exceptions to be seen before, we present unto thee( good Reader) a brief drawn out of their communion book, which they would obtrude vpon our Church, and in their own terms propose it after their example.  
Wee cannot subscribe unto their book of Common prayer, not onely because it is not authorised, nor hath given us anic good proof, what acceptance it may deserve, but( were it in place authorised) enen for these causes wee cannot subscribe viz. because there are in it many things doubtful, disgraceful, untruths, misappliing, leaving out, putting in &c. Of all which only a taste, for wee desire to bee short.  
doubtful.  
First their interpretation they make of Christs descending into hel, namely to be his sufferings in his body hel torments vpon the cross. This wee doubt whither be the proper and true meaning of the words in the Creed.  
2. Obedience to the Magistrate. For in the same confession they say, we must render to the civil Magistrate, honor& obedience in all things which are agreabie to the word of god, so as if any be disposed to wrangle and say, This or that I am required to do, is not agreeable to the word of God, there shall follow no obedience. Whereas learned, godly, wise divines, would style it thus ( In all things not repugnant to the word of God) Besides they would add this wholesome instruction, in such things as are repugnant, the Magistrate must be so honoured and obesed, as that we submit ourselves in all dutifulness to the penalty imoyned.  
3. These platformers imagine their own devises to bee the onely ordinance of Christ, and all other forms of government of the Church to be the wisdom of man, covertly seem to exclude allels( that are otherwise affencted) from the kingdom of heaven, where they say in the end of their confession. Then wee, which haue forsaken all mens wisdom to cleave unto Christ, shall hear that joyful saying. Come ye blessed of my father &c.  
4. These men do mislike in us to say Haue mercy on all men, yet in their prayer for the whole estate they pray not onely for the faithful already, but also for such as haue been held captive in darkness and ignorance. now faithful and not faithful are contradictory,& conse quently we doubt whither they haue such cause to reprehend our prayers, as they see me to pretend.  
5. In their order of baptism they haue these words. The Sacraments are not ordained of God to be used, but in places of the public congregation& necessary annexed to the preaching of the word as seals of the same. Where occasion of doubt is given us, that they mean no preaching is effectual, where Sacraments are not so administered, and in effect argue. No baptism nor Supper without a Sermon.  
6. In their administration of the Lord his supper they say: Our Lord requireth none other worthiness on our part, but that vnfainedly we aclowledge our wickedness, and imperfection. If this were in our Communion book, we doubt, we should be thought to exclude faith, charity, purpose of amendment of life, and wholesome instruction concerning that holy mystery and Sacrament.  
2. disgraceful to the Kings majesty, In his title, and in his authority.  
In his title. No part of the style mentioned, but queen elizabeth in their Communion book. And no other ceremony, nor order being to be used( as they crave in their bill exhibited) enforceth that no man must use any other form at all in his prayer, 
Part. 1. pag. 58  but onely the bare name of King james without mentioning all the other parts of his just title accordingly as in our universities is required, and in other godly faithful prayers is duly administered.  
In his authority. For speaking in that book of the civil Magistrate, they astribute not any direction or government for ecclesiastical either orders or persons, but onely reformation at the first planing. 2. In their rubric before Baptism, authority is given the Minister by consent of the presbytery to appoint a public meeting, 
L A. Nullo. C. de ferus.  which we call a holy day,& which hath been a prerogative which Kings and Emperors alway had.  
3. untruths.  
As when they call it publishing the contract. For asking the banes is too old, and may( perhaps) be accused of superstition, yea what if the parties be not contracted, nor mind to be, till solemnization, as it often falleth out by consent of both parties, shall the Minister nevertheless peremptorily affirm that they haue contracted matrimony. again, in distribution of the bread they say of the people, who shall distribute, and divide it among themselves, that all may communicate. This ceremony it seemeth they urge of necessity. For they say( who shall) yet no such thing to be gathered out of Scripture, but the contrary when it is said; He broke it and gave it, not that they did break and give it one unto another. As also appeareth by the ritual of the Iewes, their Talmud, and their very custom at this day. For the master of the family in the feast of sweet bread( which is celebrated after the paschal Lamb is eaten) duth take a piece of sweet bread and giuing thanks ( per concepta verba) there set down, doth dip it in the sauce provided to eat the sour herbs, 
Sealiger. de ewendat. temp. lib. 6.  which he doth eat and then break so many pieces as there be persons sitting there, and giveth to every one a piece to be eaten saying. This is the bread of tribulation which our Fathers did eat in Egypt, &c. Many other such points we might note, which if they were in our Communion book should bear reproof. But go we on a little father.  
Misapplying Scripture as that in the commandment. Six daies shalt thou labour. Therefore no holy day to come together in public but only on the sabbath. And yet herein seemeth a contradiction, 
Contradiction  because with consent of the presbytery( as may be seen afore) the Minister may appoint a public 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 live alone, implying it sin to live unmarried. This licence they take for translating, not enduring any the smallest liberty unto others to do the like.  
As where having spoken onely of the persons, the Father, and the son they conclude. 
leaving out.  To whom be all praise. In our Communion book such words would haue born exception for leaving out the holy Ghost.  
As in the Action of the Lords Supper. Take eat, This bread is the body of Christ. 
Putting in.  Had it been in our Communion book we should haue been challenged for adding these words. ( This bread) more then is in the evangelists, or in the Apostle Saint Paul. In all which alleged( beside many else we might add hereunto) as men use to beat a cur-dogge in presence of a lion that the beast for all his greatness of stomach, may the rather be tamed, so haue we thought good at this time in mentioning these doubts, disgraces, contradictions, misapplications, &c. to bring down their cursed hart, who wilfully misconstrue, what they otherwise know was, and is the right godly meaning of our Church, that they who are so ready to sinned fault, may themselves see their own writings are not free from their own intended exceptions. And not to multiply father instances for that would be infinite. Generally in all their book this may be worth our observation, that albeit themselves cannot deny, but many points are singularly set down in our liturgy, yet their spite is such unto it, and themselves so wedded unto innovation and self love, that( excepting the exhortation before the Communion they haue not transferred any thing from thence into their book.  

Conclusion.  
By this time we hope it sufficiently appeareth what defence our Church maketh, not withstanding oppositions intended against it. How far forth it prevaileth we know not, but that grave religious advertisement which Saint jerom giveth shall be our conclusion for this present. 
Quaeso lector vt recorderistribes nalis Domint,& de sudicio tuo te intelligas iudicandum, nee mihi nee aduer sario faueas, said causam indices Hieron. aduerserro. joh. Hier●sol.  We pray thee good Reader( as thou art vpon a closing point) understand what our defence is& remember the tribunal of the Lord, how we must all come before the iudgement seat of God. do not thou savour one or other more then truth, but truth more then all. For what will it advantage a man to win the whole world,& loose his own soul, or what can he give to redeem it. Preindice of all, If all things here objected be contrary to the word of God, as some make show for, in steede of our yea, writ nay, and for our nay writ yea: Then judge whether such a course be not the overthrow of thy faith, a perverting of thy iudgement, and the hazard of thy souls salvation. God forbid it should so be, and we pray the Lord& thyself that thou apply thy hart to wisdom, least thou be deceived. And deceived thou art, if thou so think or writ. But let thy censure be, as God shall direct thy hart: in iudgement fear it is, if thou continue obstinate, in mercy know it is, if thou incline to this counsel given. And that thou so do, the Lord grant thee his spirit of wisdom and humility, that( as Saint james speaks) thou receive our exhortation in meekness of wisdom: More expect not at our hands. For we cannot possibly wish thee more, but grace in this life, and glory 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 endless salvation.  
{αβγδ}.