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 parsonage.  
With an ANSWER to both at several times returned them in public conference, and in diverse Sermons upon occasion preached in the Cathedral Church of Exeter by Thomas Hutton Bachelor of Divinity, and Fellow of S. john's College in Oxon.  Fuerant hortamenta, ut Deus, & Christus eius à populo in unum convenient pariter rogaretur: Nullus erat primitus terror, Nemo viderat virgam, nemo custodiam: Sola ut 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 Arch bishop his Grace, Primate, and Metropolitan of all England.  
MOst Reverend in Christ my late traviles 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 withal at once thought to have finished, but since finding I have 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 Grace's 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 years spent in the University of Oxford, I shall take it for no small comfort, specially as the times now are, wherein like the days of Moses that blessed peace maker, 
Act. 7.27.  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 have of your ancient favour, sufficient cause as I must and do profess, it is far more, than any service of mine can thoroughly recompense, yet your continual, long, grave experience in this argument, your Reverend, learned, great pains heretofore in the days 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 only persuasive, though every of them forcible enough, but the eminency of your place, and highest prelacy, whereunto you are now called, farther exacteth of me submission of my writings, because your greatest authority next after the King's highness may in these Ecclesiastical causes give me best approbation. Wherhfore 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 judgement 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 root and branch, for our King, Queen, their royal progeny, with the high Court of Parliament, grave Senators, Reverend Bishops, Honourable judges, our Worshipful knights, & choicest Burgesses so lately, so mightily, so miraculously preserved to the everlasting shame of all mischievous traitors, 
Novemb. 5.1605.  and to the incredible joy 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 unfeignedly intent 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 〈…〉 Cornwall, whose exceptions made against subscription, follow farther to be examined.  
ACcording to my promise, I proceed and send the rest of that answer, which before was intended review your grievances with the several defence annexed. It may be upon examination of what you reprove & we maintain, if you spare a little time to keep repetitions with yourselves, and read that over, which you did dislike, you willbe of another mind. Second thoughts are better than the first. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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 them soil bestowed in uncharitably taxing, 
invidiam facitis Macario qui sialiquid asper●fecit pro unitate, leave viders poterit d●● v●● pro dissentione, etc. Optat. lib. 2.  what the wisdom, and zeal of our godly ancients have faithfully penned. Draw not blessed Macarius into envy, who if he have done any thing sharply for preservation of godly unity, 
Quiduis facer●debuisse poti●●q●●m ecclesiam schismate sci●d●●e. Diony. Ale●ad N●●at apud Hieronan Cataelo.  it may seem light to the harm, which cometh by needless opposition: Any thing you should have done (as Dionysius Alexandrinus writeth to Novatian) rather than cause a rent in the Church remembering, 
Manus dextra & prasbyter. Origen homil. 7. in Iosu●.  though you be taken for right hand and be called Presbyters, and seem to preach the word of God, yet if you do any thing against the discipline of the Church, 
Si aliquid contra ●cclesiastscam discipl●nam ibid. In uno consens● ecclesia e●● cidat dexteram suam, etc.  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. 
Ducto Sutr. in the ●al●e semblanr. pag. 182.  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 Geneva 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 shallbe 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) have said which pervert the readers. Wherhfore entreating your care, & diligence to bethink yourselves better, than you have done, I commend you to God, & to the grace of our Lord jesus 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 write much, specially in this kind, yet because of a former promise made, as also somewhat (I confess) was left unanswered, I have renewed these pains for thy sake (good Reader) whom I entreat, if thou be not partial and unlearned, to become an indifferent judge of the answer once heretofore and now again farther tendered. Would thou didst know how painful, and chargeable a work it hath been unto me, surely then might I hope it will prove thank worthy. Howsoever, thus far I presume of thy charitable Christian affection, whereunto thou art daily called upon, by the operation of God's spirit in the ministry of his word, that I shall have 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 have dealt with men of some learning and gravity, to whom peradventure in many respects thou mayest think me far inferior, and I 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 have they or others for them, to boast of their learning, zeal, integrity and painfulness, which is made their crest in the world's blazon of their commendable well doing. Such popular applause I alway suspected holding S. Austin his choice best, if any must needs have such applause, 
Toleramus illased tremimus inter ●l●a●. Aug. de verb, dom: s●rm. 5.  yet to fear and tremble, when they have 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 upon it, I am to remember thee of one thing had like to have 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 all together, and afterwards in the handling did refer thee with this watchword See their reasons etc. I have chosen (as I think) a better course to set them, and their answer jointly together, that in seeing one thou mayest see both, holding it less cumber some 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 read, if thou read all (and I pray that thou so do) it shall not be 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 continneth 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 ask chap. 3. Pag 37. ●. 183.  
Rubrics how understood, chap. 4.  
Free from all Adversity chap. 5.  
The name PRIEST. chap. 6.  
Christ this day to be borne. 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●t 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 baptised 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 d●li●●r ●s. 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 have not set down that same title in these express terms, nor now cannot well, the Book being as it was already finished before we 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. Read 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 Read for epist. on 17. sunday after Trinity 159.  
5 Luke 1.36. this is the sixth month, which was called barr●● read for epist on Annunciation to Mary Ibid.  
6 Psalm 5 & 8. or ever your pots be made hot 160.  
7 Psalm 68.30. when the company of spearemen etc. 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 〈◊〉 79.162.   

Ratio 3. Untruth.  
1 Innocents' called Gods witnesses 162.163.226.  
2 Faith and repentance in infants how 104.165.  
3 Children baptized have allthings necessary to salvation 166.  
4 Sure & certain hope of every one to be buried Pag 1. & 167.  
5 Nothing ordained to be read but the pure word of God 167.  
6 Read 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 only as necessary 107.172.  
5 private communion 65.173.  
6 Ceremonies apt to edification 173.190.190.  
7 Ministers Priests 173. and before chap. 6.  
8 private absolution 173.   

Ratio 5. Scriptures disgraced 175.  
1 Apocryphas called scriptures Ibid. 176.  
2 Read on a holiday rather then, Canonical 177.  
3 Canonical left unread 178.  
4 Apocryphal read oftener Ibid.  
5 Genealogy of Christ not read Ibid.  
6Vntruths 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.  
We say we dare not presume 21.22.183.  
We pray and yet say we dare not pray Ibid.  
Ceremonies unlawful 184.  
Human inventions Ibid.  
Without warrant of God's word 189.  
Of mystical signification 190.  
Defiled with superstition Ibid. 191.  
Scandalous Ibid.  
No necessary use 192.  
Appropriated to God's service Ibid. 193.194.  
We 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 penance 204.  
Confession of sin at communion by any pag 97. 98. 204.   

Corrupt translations. Leaning out 205.  
1 Higgai●● Sel●l● Ibid 206.  
2 Conclusion of the 〈◊〉 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 fist sunday after Epiph. Ibid   

Putting 10.  
Whole verses to the Psalm 14.208.  
A whole verse in Psalm 15.209.  
Psalm 24.6. Ibid.  
Matthew 10.25. pag. 210.  
jerem. 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. ●5. 223.  
Phil. 2.7. Ibid.  
Heb. 9.25.224.  
1. Pet. 3.20.225.   

Misapplication. 225.  
Revelat. 14.1. Ibid.  
1. Pet. 3.17.227.  
Revelat. 12.7.   

Book of Ordination  
Wither Stephen a Deacon as ●●r 〈◊〉.  
Whither Stephen did preach 229:  
Whither Philippe did preach 230:  
Wither they did it by ordinary office 231:  
Whither Lords supper greater than baptism 234:  
Wither it proffer 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 〈◊〉 slaughter Ibid. 237.  
After Ahabs' example to turn to God Ibid.  
Ambrose commended for excommunicating he Emperor Ibid.  
Indith a despensation to we are vain apparel 238.  
P●ura●itse 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 all 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 upon our Church.  
1 Doubtful pag. 256. 257.  
2 Disgraceful Ibid.  
3Vntruths Ibid.  
4 Misapplying scriptures 258.  
5 Misinterpreting Ibid.  
6 Contradiction Ibid.  
7 Leaving out Ibid.  
8 Putting in.   
The Conclusion of all.   

Faults escaped.  
Entreat for enter ●8. cravers for carvers 35. any for and 39 ●. ●●7. we may for which may 44. a. humanity for summarily 54. a. pa●●ly for pertly ●●. b. eyes which for with 51. b. up with for which 120. prove ceremony for prove their ceremony 58. full godliness for al● godliness ●9. know 〈◊〉 for know not Ibid. But for but 70. be for by 8●. 86. 97. 18●. ●91 now th●se for now are these 80. or impious for are 87. where for were 9●. pre●ti●●●er for parishioner 100 Not for Note 101. he for we 120. de●●ding for deriding 137. before so. for before. So 143. springeth 〈◊〉 taken for springeth and is taken 146. treat for meet 154. in Caluin for C. cum. m. 156. now for ●aw 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. diversity 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. pur●e for p●● zel Ibid godile for godly 204. Doctor Eureux for D'eureux ●07. Doctor Ambrose for Diws Ambrose 252. wear for we are 223. pen, to some for pen to some, 250. world. farther. for world farther proveth 252.  
ciphers misplaced.  
37. to 56. are twice numbered, so is 144. so is 177. for 185. which so far as occasion in this table is offered, we distinguish by a and b. 2● 37. a and 37. b. etc. Likewise chap. 14. put for cap. 15. pag 172. Other faults in printing we pray thee pardon us. Far 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 blameworthy: 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 syllable 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 jesus Christ, and of themselves. Of jesus Christ who is the resurrection and the life, etc. Of themselves, their original, continuance, fall, and recovery, Original from a vessel of much weakness, and therefore themselves not much better (Man that is borne of a woman) Continuance short, and sharp: Short a sembriefe of days, 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 survivors 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 secure 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 joy and felicity. Thus it is for the dead, but commonly such as departed in the true faith of Christ, that they may have 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 found acceptable in his sight, and receive the blessing, etc. 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 forbidden to commit the carcase of a wicked man that is dead to the ground? 
2 King, 9, 34  Rather as was said of jezabel Bury her, she was a King's daughter, so may it well be said Bury him, or her, 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 saith, In sure and certain hope of the resurrection.  

Quando nos pra dicamus. &c: Nobis liquere ●on potest, qui ad verintatis agnitionem sin● perventuri, qui non, undesentire nos decet sal● tem universorum, qui audient. Proponimus en●̄ omnibus in medium sicutietian nobis praec●ptum est, ne cui prae● iudicemusin malum praesertim. Marlo: in 1, joh. 4, 14,  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, uho do hear the word of God. For we propose it indifferently to all, as we are also commanded, that we prejudice none, 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, stubborn, 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 giving thanks to God for this, or that brother the Church intendeth her 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 bene sentire quam de bonis etc. Ibidem. quanquam 〈◊〉 in his quidem pracipitari d●● bet sententia. Ibidem.  and all such good means he did labour the sick man's 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 upon him, or not: If not upon 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, do necprobetur 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, browning 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 peremptorily affirm, that God hath taken the Soul.  
And if the Minister do, it is no other necessity, nor peremptory affirmation, then is agreeable to God's word. For be he a wicked, or a godly man that teeth seizeth upon, 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 have thought, and more than thought it, for they have 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 Devil, and his Angels shall.  
The place misconstrued breeds a wrong conclusion. For first they shall take &c. is a speech usual in the language of Hebrew, Greek, 
Ferunt, aiunt, pradicant, clamitant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc: 12.48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid:  Latin, and English: They say, they report, they give out, etc. When our meaning is no other, but in the destrate 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, etc. 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 devil and his Angels are meant is to restrain it, and overstreighten 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 only executioner of the Lord his wrath, but many. Sisera a nail in his temples: 
Iud: 4.21 2. King. 19, 37.  Sennacherib his own bowels Adramelech and Sharezar: Herod his worms: Egyptians frogs, li●e, etc. A Fi●e in the uttermost parts of the floods, 
Act, 12, 13. Exod, 8, 4, 17. Isay, 5, 27.  a be in the land of Ashur. And what ministers of indignation can be want for any exploit by death, that hath a mighty and strong host like a tempest of hail and a whirlwind? 
Luc. 28, 2.  that causeth the blood fall on the head of joab and all his Father's house, that the house of joab was never without some, 
● Sam. 3.29.  that had running issues, or a Leper, 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 Captame of the least of my Master's servants? 
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 upon any man, it is a Capias from the Lord. Be it devil, or any imp of the devil, few or many they fetch away a wretched soul, yet God it is, who (greater than the Prince of this world) so commandeth and appointeth, and therefore to be held his action, and work. As Psal. 78.49. 
Psalms, 78, 49.  He did cast upon them the fierceness of his anger, and ●●dignation, 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 buried, 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, 27, 8.  job maketh it plain Chap. 27. in his demand what hope hath an hypocrite when he hath heaped up riches, if God take away his Soul? 
Heb. 10, 31.  In judgement 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, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 failing the eye so informeth. Humanity sometimes so tempereth a man's 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, 
Ego quidem intuens mores tuas appellaus te virum bonu●s, sed to intuens verba Christi die tibi-ipsi etc. August: Maced epist: 54. Quod cum verum sit hoc eni veritas dixit etc. Fallacia ssentatione dixisse, & dominicis verbis quasi contrarius extitisse Ibid. Non enim et ipse do●inus cōtrar●a sibi locutus est &c: Ne ●egitur conversus fuisse ad fidem et paenitent●am. Auctor compilation. Chron●log. Temput est beat a memoria Liberii pracepta revoluere Ambros●a a vurgim: Lib. 3. Ad Liberium Beatum Roma episcopum una & Epiphan. hares. 75. A beatisims Liberis etc. Basil, epist 74. add episcop: occidentales.  hereat Macedonius pausing, because there is none good but God, the answer is returned him by Saint Austin. In deed (quoth he) looking upon thy manners I called the a good man, but you looking upon the words 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 be thought to have 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. A good manous of the good treasure of the heart bringeth forth good things: Afterwards resolving the doubt he showeth that God of himself is singularly good by himself, and unchangeably, but man is not so, and yet be there proveth withal, 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 happslie at the first catch, a dost wi●te may be thought to have said somewhat. Liberius Bishop of Rome in the days of Constantius the Emperor became an Arrian, and an some histories writ was not thought to have revoked his heresy and repent. Yet Saint Ambrose speaking of him nameth him not, but with great reverence, Time is (sayeth he) O holy sister to revolve, and con over the precepts of Liberius of blessed memory etc. In the Grecke church the ancient fathers Epiphanius, & Basill do the like: Epiphanius in this wise, Eustachius (saith he) together with a many Bishops went in embassic to blessed Liberius Bishop of Rome. Saint Basill hath these words Certain things were proposed him by most blessed Liberius All these good men in their gracious hope call Liberius more than a dear 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 or which words Master junius observeth in the monuments of antiquity that it is a very usual thing to call the dead whether men or women by the name of blessed, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beatos app ellari defunctos etc. qui etsi culpatè vixerunt tamen in gratian'sses & gloriama deo recepti prasismun tur charitatis ethumani tat is officio, jun. con. Bellar. controvers. 3. Lib 4. c 9 Math. 21 1● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luc. 16.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  who though they lived blameworthy yet by the duty of charity and humanity are presumed by us to be received into grace and glory. If the duty of charity, and humanity bind us so to speak, our church must be reverenced for taking this order for the dead, and others better advise, 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 practice, (if sarder 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 hailefellow. No 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 sharpsighted 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 hebrewess. 
Deut. 15.12   
2. because of the same kindred, so Christ taketh them for his brethren because of consanguinity, 
joh. 7.3.  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. 
1 Kings. 20.33.   
3. a brother sometimes because of the same office Ahab and Benhadad call one the other so, because they were both Kings,  
4. a brother because somewhat somuch, or so little (as a man hath) is the image of God: 
1 Cor. 6.6.   
5. a brother because of the same profession a brother goeth to law with a brother. 
Malus propter sacramenta communia frater esset Aug brevicicollat. 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 be a brother, a dear brother, how much rather may we use the name, not knowing his final and last end, as we do not.     

How can we say, In sure and certains hope of resurrection to eternal life.  
Such a sure and certain hope it is, as in such a case needeth to rely upon things apprehended in part, for so doth hope, receiving her 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 believe, which whither this or that particular person now to be interred, as we know not, so of our knowledge we speak not, but hoping in 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, ut ribi asiud videatur quam veritas habet, dum tamen abt te non aliud fiat, quam charitas habet opist 15: Hieron.  One (saith Saint Austin) may think otherwise then truth hath, so he speak not otherwise then charity hath.   

This is beside 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 dear 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 bary 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 proceed? And withal 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 upon himself a needless hatred, 
De nullo quam nis pessimo in hac vita desperandum est. Aug. Retract. lib. 1. c, 19  as no other likelihood but he shall, unless at such times for that particular he be lawfully authorized, 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 dammed? 
Perkin. how far a Reprobate may go. Pag. 12. B.  Notes (saith Master Perkins) that this often betalleth reprobates to be effeemed christians and they are often like them, that none but Christ can discern sheep from goats true christians from apperant. Wherefore it is to be thought far more besides a man his knowledge to deny, rather than it is to hope.   

And it is against God's word.  
Whatsoever disagreeth with God's word deserveth to be condemned, 
Sed quia hicsape hallucinars conting it pracedat modesta & placida inquisitie, ut sanum sit, ac sobrium judicium Cal. in job. 5. v. 10. Curiose inquirere non ut emendes etc. ld. in Math. 7. Sed notes, tibique vel probitatis opinionem sicum aliis confera ris, vel praus a nimi oblectatinem concilies. Ibid. Superciliose de re qualibet sint strum feramus indicium, etiam si in bonam pat tem accipi poterat. Ibid. Ho vitio laberant partim invidi: partim hypocrita: partim amantes sui. Ibid. Vi morosi sumus & maligui magis pendemus in s●●ifram parsem Id. Act. 10. 1 f. Qui judidicat ex verbo des, Legem domini & judicium suum ad charitatis regulam exigit, semper a soip so mititum faciens, etc. Ibid. Math. 7.1.  but because in the misapplying it often falleth out we may be deceived, let a modest and temperate inquisition go before that the judgement given may prove sober, discrete, and sound, otherwise it is no better than curiously enquiring into other folks their words and deeds not to amend, or commend them, but to note and tax, and all this to please our corrupt minds, and to get an opinion of much holiness in comparison of others. This disease breaketh forth into a perverse holdness with a supercilious high look pasting a finister judgement of that, which might better be interpreted. A vice some men labour of, that are enulous, some that are hypocrites, and some that are lovers of themselves, and not they only, 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 judgement (we thence make) to the rule of charity, alway beginning at a man's own self. Which it seemeth some men do not, whose foongs are so flippant, what others know, and know not. For if they began with themselves, they would learn to esteem of others better than themselves: In God's graces that little, which is in others (though but little) they would price, and make more of, than 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. 
2. 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 have, and do good with, more than we, making this full account: Ours is a more grievous sin, and what we want in measure or weight, we match at times for number. And so much is it the more heinous, as we 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, 
Spiritualiae pec cata sunt maioris culpae, carnalia maioris pana.  and condemned it more than others. Spiritual sins (sayeth one) are of greater fault, carnal of greater punishnment. Such odds their is twixt person and person, though one of less blemish in the eye of the world, than some other is. A man that takes his beginning at himself can have small time to let his thoughts range abroad, as if he were all eye to look forth, and no heart to consider, what measure he meateth, shallbe measured back upon him. Thus a censurer rightly fitted in judging others, must see into God's word, and beholding the truth in general, fear, lest he be over hasty, and too quick in making a particular apply of final condemnation. 
Licebit interdum statuere sitne de ploratus qui cecidit etc. sed quia rarissime hoc accidit. etc. Cal. in 1. joh. 5.16: Immensas gratia sua diustias commend in's, nos suo exemplo asse jubet. Luc. 〈◊〉 non temere in quenquam seren dum est mortis aterna iudicisi, potius noscharitas ad bene sperandum flectat Ibid:  Otherwhiles in deed we may determine whether a man be to be doubted of, that is fallen, or whether any place be for remedy: But because this happeneth very seldom, and God commending the infinite riches of his grace commandeth us to be merciful Luk. 6.36. judgement of eternal death is not rashly to be passed upon 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 only, but the riches thereof, nor the riches but the infinite riches of his grace in commanding us to be merciful, as if either grace were wanting, or if present, it were in poverty, and that poverty infinite) to be straight laced toward our brethren that depart hence. Again judgement is a matter of judgement and therefore not rashly to be pronounced, how much less judgement of eternal death: not upon any, in that Bee sayeth any, be tendereth every particular. Lastly in steed of deeming the worst, Master Caluin his counsel is, that love should fake place to hope well, as if this did well become us. 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 sanguinem Christi pedibus proterunt illos sanguino faederis suisse sanctificatos referendum est ad judicium charitatis, qua om●nia credens proximi fidem ex professione estimat, sed interin● non rar● falls tur. Piscat. count. And. Schaaf. Thes 68 & 70 2. Pet. 2.1. Heb: 10, & v. 6. Non est in oca cultadei tudici● nobis inquiren; dumb, sed probabiliter omnes ex professis Christianisinal natos ad vitam aternam electos merito praesupponimus Q. 9.19: Respom jaco: Bethake Thes. 5. Ecclesiast. 9.2.  and hoping well of his neighbour's 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 devil and his Angels.   

God's word Deut 29.29. Secret things belong to the Lord our God, but the things reave aled unto us, and our children for ever, that we may do all the words of this law.  
Namely secret things, which are not at all, nor in part revealed: True it is that a reprobate, and an elect child of God may be found a like in that manner of their last end: We can go no farther than the outward appearance. We are not to pry into the secret judgements of the Lord, but that probably all borne of such as profess the Christian faith, we do upon good cause presuppose, are elected to eternal life. Not to be inquired into, of us, but probably, and upon good ground we do presuppose it etc. Doth our church with us any more? Is it not to be confessed with tears, some die raving, blaspheeming etc. Alack at such times what should we think, but as we 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 shoot up into the brain & so disturbing the spirits with their mobility make the head light, and giddy. Some are blacks as a chimney stock, yet no argument of the wrath of God upon the person so disfigured. A reasonable cause may be given for it, as proceeding from some bruise, or putrefaction of the liver, or some impostume. 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 no warrant for us to hold such a man or woman damned. Rather keep we to our compass of hope yea a sure and certain hope, 
Facile est atque procliue malos odisse, quia mali sunt, rarum autem et pium eosdem ipsos diligere quia homines sunt ut simul culpam im probes & naturam approbes. August: epist. 54. Si desperata quorundam ma litia & impietas nonsecus nobis apparet, acsi dominus came digito monstraret non est quodcer temus. &c: Call in Ioh 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 no hard matter (saith Saint Austin) but a rare thing, and virtuous to love the same rarties, because they are men, that so it may appear we do both at once reprove their fault, and approve their nature. But if the desperate malice, and impieties of any be so evident, as if God did point with his finger to it, then is it not for us to wrestle with his just judgement, as desiring to be thought more merciful than he. And what of such? They are to be left to the judgement of God. Wherein we may not (if we would leave the form prescribed in the communion book,) many a proviso must be thought upon: 

1. It must be 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 be desperate past all hope; as who should say there is no 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 be wise that we give not over our hope, as long as any hope may possibly be conceived:  
4. This wickedness, malice, desperate wickedness must be evident, not surmised only but apparent, certainly apparent, not by guesses but upon sufficient warrant, for so it is, when God in his word giveth express direction: All which if the minister make conscience are so dangerous points, and so nicely set, as he will not easily be wrought from a public course established. 
Si deus iniq●●●● & scelestis parcendo ●isque vitam largiendo. etc. August. epist. 54 Vtrun faciant quod promittunt incerti sumus, etc. Ibid. Fratres nostri sunt permoti profunditate quastionis, sed 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 we he merciful towards them, that (peradventure) promiss amendment, and whether they make good their word or Noah, we cannot tell. In points of greater difficulty (than any we now handle) Saint Austin advertiseth those of his time: Our brethren (sayeth he) are very much moved with profoundness of questions in this kind, who should, if they did regard their duty be governed by them, that sit at the stern of authority. But we may see to what pass men are now come, our critics and grand censurers meddle with no small things, but the very heigh of all, as children their estate at their entrance to the grave buried by baptism, and elders at their going into the grave to be laid up in the earth: one coming into the world, the other going out, asoording neither one nor other a good word, Noah not so much as the ●●ne of brethren dear brethren. A mariull 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 aswell for suspecting the worst. All the good cometh by such barbarous, rude, sanadge opinions, i●, it spreadeth strange discipline ●●wens outward behaviour, that, as if they had forgotten all humanity, scarce yield now adays a kind salutation of God speed, or God deen. Turks and infidels do not thus, whose manner, (as our merchants know) is, Alech salem, 
Illiric. clavis Scrip. verb. Pax.  whereunto the murswere is valich sas lem 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 be a brother or sister, what know they where about he goeth, and whither he will? For aught 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 straternitie suffer in bonds, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. Pet. 4, 15.  and be 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. Sure lie such a one in prison, I hold him a very godly man and one I dare say will change his opinion. And let others upon 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 than you know, And speak no more than you know. A good Christian must prove his sayings and doings out of God's 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 contingenti. bus nemo nisi Deut.  In a point so doubtful as another man's arbitrary will, dare you tell us of azure and certain hope you have concerning him? You are far wide, and your judgement 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 man's last end, he stands and falls to the Lord. As for us (at his burial) we come forth as his brethren, not as his judges, Remember we what S. Austin hath, 
Erogatorem me posuit deus non exactorem, ser. 164.  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 than peremptorily 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 have mercy on all: or that, 1. Cor. 4. Judge nothing before the time, 
1, Cor, 4.5.  etc. and then shall every man have 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, 
Vsis hoe venit omnibus commis ●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. Spoke he of a reproof, a curse, and burning, and yet makes up his period with, But we are persuaded? 
Heb. 6.9.  etc. When many times (God he knoweth) the teacher's 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 Isay, that they call good evil, etc. Because other whiles their persuasion is greater than their proof? God forbidden, Was it the Prophet his meaning, or is it theirs, that thus dispute to bold 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 heart, etc. 
Luc. 6, 45,  Well done good and faithful servant enter into thy master his joy. Are all under a curse, that talking of a stubborue people, stiff-necked, 
Mat: 25, 21, Act, 7, 2.  & of uncircumcised hearts and ears, whose Fathers resisted the holy Ghost, and their children heirs of the same wickedness, a generation of murderers, persecutors, traitors to God & Christ? Yet for all this evil known upon 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 hearts burst for anger, gnash 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 practice? 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 tui sunt. etc. Mar. in 1. joh. 5, 16. Orationes non debito ordine factae, ad nullis nobis imputantur peccatum propter chavitatem qua oramus Ibid. Quinil potest sperare desperet nihil.  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 thanks to God for one, he takes his dear brother, it is not charged upon 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 giving thanks 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 have 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, 
Satius est reum absoluere, quam condemnare innoceniem.  of the two rather to save a man that destructh to die, 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 adulse shall stand, as a principle of Christian hospitality. Be not forgetful to lodge Strangers for thereby some at unawares have received Angels into their house: So in like manner though it be said, that a Minister accustomed to bury the dead, in burial giving thanks to God, may give thanks he knoweth not for whom, yet that Ecclesiastical direction may stand for a principle not disproved▪ Be not forgetful: nay know it your duty in th●se and these words. In sure and certain hope etc. For thereby at unawares, yea purposely, thanks giving shallbe made for many, that are heirs of the promise, and who is not so in particular, neither they, nor any else can or dare holdely demonstrate. For such a one was in his life reputed a member of God's church partaker of the holy word, and sacraments. And therefore this practice of ours is most consonant to christian religion specially setng the ground of this hope is in that form of burial plainly expressed videlicet. Through our Lord jesus Christ. Here now it were time to conclude this point but that we 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 farther duty to be used, but only the neighbours following the corpse to the grave, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 her manifestation of the christian hope which she hath and then publisheth concerning the glorious resurrection of our bodies at the last day. But (God be thanked) our practice 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 have only these pretences for their best reasons. 

1. The example of Geneva to warrantize them herein, whose slender performance of this solemn duty is no sufficient rule to direct v●:  
2. because their purpose is to wind the minister out from attendance upon this office, and they can no better way (it seemeth) redeem his liberty, but by utterly disclaiming any such duty as then to be 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 Geneva doth the one and not the other: He marrieth, but butteth not. Well: Retain we our irreproveable discipline in this kind, had we no church to join hands of fellowship with us herein, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Nazian. orat. in laudem Basil. pag. 516. Grae. 64.98. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id. orat. 2, in jul. pag. 304. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pag. 305. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chris. homil. 4, ad Heb. p. 124. Tertullia lib. de anima mortuos etiam oratione a proesbyteri, con poni consuevisse Centur. 3. c. 6. pag. 138. Orig. in 3. lib. job Ibid Tota ad funus eius Palastimarum urbjun turba convenit: hebra●, graco, latmo sermone psalmi in ordine personabant. Hieron, in epist ad E●stoch. Paucanos dicere temporiscogit angustia, quod novit & charitas vestra aebere nos exequits fidelis corporis solemn objequium. August. con. 2, in Psal. 103. sub mitio.  as yet we know we have examples both of elder and present churches: Greg. Nazian. writing of the holy man Basil witnesseth, how lamentation for him were so great as the Psalms then sung were choir borne down with mourning and heaviness. Again in another place comparing the government 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 withal such compliments, as we christians think to honour a Godly translation, or death of godly men. Anon after he calleth the duties then performed. A funeral recompense of Psalms singing etc. S. Chrisostom of his time what are hymns (saith he)? Do we not with them glorify & thank God, that at the last he hath crowned (our friend) gone hence now he is eased of his sore labours? Again anon after. Consider what thou singest at such a time: Return O my soul into thy rest, 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 days. As thus in the greek church, so in the west churches the like manner was: for Tertullian showeth that the dead were wont to be buried by the presbyters or ministers with prayer: Origen upon job, witnesseth that there was thanksgiving to God for the dead that they died 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, the whole companies of the cities of Palestin came forth to her 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 implieth, that his second sermon upon the 103. Psalm was at some funeral, 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 divine ●ocatione ab hac vita recodunt cum Psalmis tantummodo & Psallentium vo cibus debent ad sepulchrum deferri. council. Tol. 3, can. 21. In sepulturis & exequiis morta lit atis admonitio diligens fiat & exeit and's inter alia prasentes, ut recogitēt sib teodem modo hinc excedendīs esse. council. Col. part. 7. c. 52. Antequam cor pustradatur se pultura quaedam recitantur a maioribus eorina ad hoc conscrip ta, quibus diutna justitia commendatur & hominum peccata exaggerantur. etc. Maimoni. tractat de luctu c, 4, apud Trens. in mare. 4 8. Improbamus maxim Cyni coscorpora mor tuorum negligentes, aut quam negligentissime contemptissime que in terram abiscientes nun quam vel verbum bonum de defunctis facientes Helnet conf. posler. c. 26 Sect. 16. judicamus utile esse ut in funeribus ca è sacris literis recitentur & explicentur, qua ad corroborandam fidem in horrore mortis & ad confirmandam spem resurrectionis conducunt. Witteberg, confess. cap. 24. Ibid an har.  because we are to perform a solemn duty to the funerals of a faithful body. In the council.  
3. Of Toledo. can. 21. They who by God are called out of this life must be brought to the grave with Psalms only, and the voice of singers. As for a funeral song which was commonly sung for, or to the dead, we utterly forbidden. In the council of Colon. Par. 7. c. 52. In burials and funerals the people must carefully, be admonished of mortality, and they which are present must be roused up to recount with themselves, that they must departed hence after the same manner. Among the jew, as ●their own Rabbins witness the fashion at burial, hath been and is this: Before the corpse be delivered to the grave, certain points are recited by their ancestors written to this purpose wherein the divine justice is commended, and men's shines exaggerated, whereby they deserved death, and God is entreated so to exercise his justice, that withal he forget not to be merciful. But these examples are (peradventure) out of date, and some later practice nearer home in our reformed churches will better content some. These therefore be the confessions of other churches at this day. We utterly disallow all Cynics, 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 all tranquillity and happiness in Christ: Besides that we must commend our dead to honest burial so near as we can in regard of the time, and of men's places and all to witness the hope of the resurrection. Therefore judge we it expedient that in funerals those things be 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 men's contradictions or our just defence, we proceed to the chap: following.      

Chap. 2. We cannot Subscribe, Because we know not how it agreeth with God's 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 1.2. Sunday after Trinity. Almighty and everlasting God, which art always more ready to hear than we to pray, and art wont to give more than we desire or deserve, power down upon us the abundance of thy mercy, forgiving us those things, whereof our conscience is afraid, & giving unto us that, which our prayers dare not presume to ask, etc. Herein our find-faults, and their abettors make plain what they mislike, but what cause they have so to do they mention not. It falls out very often that the mind of him who prayeth is 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 read 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 grant 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 endureth the other, as heat and cold, 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 mind, where the ●●●fe is like the ●ight twixt the house of Saul and the house of David, no day no hour but giving or taking a soil. His expectation goeth away in a dream, 
Quamuis vide autur hac du● pugnare nemb tamen est qui non idem in se experiatur. Marso in Marc, 9, 24. Quum ●●squō extet fides perfect a sequitur ex part nos esse incredulos. Ibid. Etiamsi in n●bis aliquam diffidentia (peciom sentiamus non tamen propt● rea daspōdend●̄● esse animum quasi nullae fiducial donat● sumus a domino. Zanch. de relig. lib. 1, de diffiden. Orationes breavissimas & rap tim quodammodo ci●culatas. August., gust. ad Proban epist. 121. Act. 20, 10. Isay. 6, 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor 4.8. Pro charitate Christi nolis habere Christins Hieron. ad Algas. 9.9.  and perisheth like an abortive that thinks he can have abundance of the one, and no touch of the other. For our Faith being unperfit as it is, the very best bele●u● not so fully as they ought: But though we feel some spice of distrust in ourselves, yet must we not be quite out of heart, 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 elaculations, 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 her flight toward heaven. The motions are diversly raised & they diversly 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 Crow out of the Ark hovering twixt heaven and earth, and as in a sickness a good day and a bad day interchangeably have their intercourse, ever and anon so these have some swawin or other. Such are the spiritual apoplexies and trances, whereinto the faithful 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 have shed their leaves and (unlikely clusters as they seem) Wine is found in them Destroy them not for their is a blessing. Subject they may be, and are unto doubtings, mammering, 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 God's mercies. Wherefore the currant of their prayer in such a perpiexed style speaketh better things, than it pleaseth some to think. And as jerom of Moses for love unto Christ would not have Christ, so our Church in a childlike boldness, while it presumeth not to ask, maketh bold to ask. Secondly, they that knit these knots, and cast a mist before the Sun, should consider what is the course of these s●uerall Collects, how (commonly) they are a summary abridgement of some special matter handled in Epistle, or Gospel, or both, as they know that busy themselves in a diligent 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 showeth the insufficiency of man, yea of the chiefest even the Apostles, that they, though they have 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 acknowledge, that whereas a man would take it for the easiest matter of a thousand to lend a spare thought upon 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 read the same day, the like may be marked out unto us. For the history taken out of the Evangelist, showeth, how cercame 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 have 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, than he to speak, and to grant more, than his or their prayers did presume to ask, he might have 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 God's part it is meet to acknowledge, he is more ready to hear, than we to pray, and is wont to give more then either we 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 ask (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 no fit help to find out the day, but it own self must show itself, el●● we see it not: so a spirit, and that a holy one, and that in like measure may best give judgement of prayers thus in●ited Wherefore this considered; we return them what our Saviour said of his Disciples, 
Luk. 9.15.  They know not of what spirit they are. Had they such bruised, humblest, wounded consciences, as that servant of God (whosoever in his meditation penned these Collects) they would soon skill, how the pulse of such a prayer beateth and keepeth tune very pleasingly in the ears of the Lord. For as a discord in Music giveth a grace, and commendation 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 thanks for the help of his presence. 
●gredere anima mea quid times, egredere quid trepidas, 70. prope annis serui●sts Christ● & mortem times? Hieron. d● Hilari. Act. 27.41.  The like dispute of and on Saint jerom writeth Hilarion had. Go forth my Soul what fearest thou? go forth why tremblest thou? Almost 70. years hast thou served Christ, and dost thou fear death 〈◊〉 Such wavering affections like Paul's ship caught between two seas, when the forepart stuck, and the hinder part was broken, and yet the Passengers ●afe. These straits 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, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip. 1.23.  the guiltienesse of their sin, the rigour of the law, the multitude of their wants, some bid them pray for mercy, abundance of mercy, as if a little would not serve but abundance must be powered down, some again (to their thinking) forbidden 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 is in ourselves, flesh and not all spirit, some distrust, and not all fullness of faith, sometime a feeling that we believe, sometime complaineing that we do not believe 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 overcomeing triumpheth, triumphing concluddeth and the conclusion is through our Lord jesus 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 little faith appeareth not with the soon, but like scuit in the bud, whence his nature and substance is, so coucheth, and so is preserved. Thus it flu●t●reth twirt daring and not daring praying and not praying because it would have 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 bit yet) thereby knew, she had conceived, and that the children were alive, so they who are brought upon their knees, finding the majesty of God infinite, his justice strict, his knowledge searching the reins, his holiness 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 ●eicted, as professing they dare not ask somethings 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 overlaid with unspeakable imperfections, such as tyre them out in the way to heaven, therefore we pray thee O Lord with all 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 presum: to ask, what otherwise it would, and at other times doth, when more comforted then now it is, thou well knowest O almighty God the petitions of them that ask in thy son's name, 
Collet. 23 sun. after Trinity and after the Communion at dismissing of the Congregation.  we beseech the mercifully to incline thine ears to us, that have made now our prayers and supplications unto thee, and grant that these things which we have faithfully asked according to thy will, may effectually be obtained to the relief of our necessity & to the setting forth of thy glory etc. Thus a faithful soul in prayer sometime raised & anon dejected wrestling with God as did jacob in his conflict with the Angel, diversly tuneth the phrase of his troubled spirit & notwithstanding a supposed discord keepeth measure & concord with faith and with the holy scripture. 
Genes. 32.24.  But when men set their wits upon the tenter to reach out their objections, and to deal as if they had to deal with Bevis of Southampton, thinking no more reverently of the humble, dutiful, bashful, modest, 
job. 1.1. c 9.15 Altercando, disceptando, gloriando, nihilcoran de● obti●e ●imu● La●ater. Ibid. Deo indicante▪ nemo i●sons est ipse melius qua● nos ipsinoust quales simus, 〈◊〉 vsde● pectatum ubi nos nullu● animaduertimus. Ibid. 20. Non ex toto eredo me, velipsi conscienti● mea, quip cum 〈◊〉 ipsa quidem queat me comprehendere tot●● neque judicare potest de toto, qui totum non audit. Bernard. epist. 42. Audit deus in cord cog●tantis quod non audit velipse, qui cogitat. Ibid. Licet integerrimus essem tamam adeo sulgoro maiestatis eius consternarer, ut de me-ipso ni hi● scirem. Lauater an job. 9.21.  low and lowly speethes 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 irreprovable collects would have greater commendation, then be thought a stumbling block of offence, as they are. Take we example from job, Abraham, and Solomon. 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 judgeth, & he it is, that knoweth us better than we ourselves, & seethe 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 heart 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 the brightness of all 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  would make him unclean. For God is not a man, that he should answer him, if they should strive in judgement. 
job. 9.30.31.  All which sentences debasing him discover the true estate of an humble soul, who upon due examination made, saith in effect as a troubled conscience in this collect, that dareth not presume to ask, & yet would gladly have 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, 
Now oblituse●as Abraham se se anima imortali praditum esse sedquod maximè contemp tibile est eligit qui scomni dig●itate exina●iat. Luth. in G●nes. 18.27. Quo propius ad deum accessit co melins sen tit, quam mice ●●s●t & abjects hominum conditio. Solus est ●nim deisulgor qui homines stulta & ebria sui fiducia exutos pudore confundit, & peni tus humiliat. Ibs Non debemus ●̄pudentes esse ad petendum quidlibet sed pudorem soruare ac vere cundiam. Muse. Ibid. Pro. 28.14. c. 14.16.  but choosing the most contemptible things, & emptying himself of all other things whence he might Glory: so that faithful saying in their prayers they dare not presume, proveth not they want all 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 man's estate is. For the only brightness of the Lord his glory it is, that putteth to shame & truly humbleth men, so as they are stripped of all foolish confidence in themselves, wherewith commonly they are besotted & stark drunk. Thirdly in these words: let not my Lord be angry that I speak etc. 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 pelition acceptable by his humble suit, teaching us withal, how we must not be saucy nor impudent to ask any thing at all adventures, but to preserve shamefastness & bashful modesty when we pray to God. And what else doth the collect in these words forgiving us those things whereof our conscience is afraid, & giving 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 loath to do or say, yea even in prayer the lest thing that may offend God, as the other branch of the 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 that truth (of a truth) feeleth many wants & doubts like a sound man after a recovery from an ague feeleth many grudge 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, 
Affermant tibi, non sibi Cicer●. de d●inations  what Tully spoke of Metrodorus fitteth them 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 only, or some few, that have profited in the ways of godliness, & may be thought to have a greater measure of grace, but for the most, who commonly are the weakest, & but lately yeaned in the sold of christ, tender lambs they must needs tremble hearing, as they do the Lions, such as Abraham, & job behaving themseluss in fearful & bashful manner. Only he that knoweth not what belongeth thereto, will think all this a great deal more than needs. 
Pancissimos esse qui excellenti fide polleant, pa● cisesse mediocre plurimos auiem mensura exigu● esse praditos. Marc. 9.24.  But if we will observe what is given every one, it will easily appear the fewest have an excellent faith a very few an indifferent faith, & the most are they, that have the least measure of faith. Should a nurse be lisping to the babe on her 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 all humility, & if any be vile in his own eyes upon true repentance for sin, 
Tristitia & pudor sunt coniuncta semper, ubi est vera pe●cati agnitie. Quod sicognoscere velumus a● in penitenti● profecerimus, videamus an praoculis istos duos affectus habeamu; C●ls Luc. 18 13.  he will think of himself more vildly than all this cometh to, resolving the more a man is ashamed of himself, & heartily sorrowful, the more he profiteth in the course of repentance. Did we not know more sin of presumption than are guilty of faultless humility, & come to the Lord like hail fellow well met, rather than 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 have 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 we will not say otherwise, yet a father liketh his son never a whit the worse, if he make not alway so bold as the father would have him. 
Isay. 66.1.  That made Saint Paul use this course. Sanctified he was from his mother's 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, & the like, beggeth praters at their hands like Lazarus, 
Eph. 6, 18.19.  that begged crumbs at the rich man's table. Pray for all saints & for me, As if he were no saint, or as if y● still ran in his mind, how he had been a pierce cutor of the church of God. Which kind of thoughts having their course, & recourse in prayer are a damp, & if not (as they cannot quite) put out the light of our hope, yet they dim, & calm the heat of our confidence, that it be not more hardy than is expedient.   

Forgiving us those things, whereof our conscience is afraid.  
This clause may stand uncontrolled. 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 with 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? Wherein, namely in prayer for so it is many times, 
Copiosa vanitatis cateruas August confess. lib. 10. c. 35. Irruentibus nugatoriis cogitationibus etc. Ibid. Abductus turpi cogitatione etiam qua dictu erubescenda sunt gero. Heiron. dial. adverse. Luciseria. Quanta cum reu●rentia, quanto timore quanta illuc humilitate accedere debet à palude sua procedens repens ranuncula vilis, quam tremeb undus, supplex & solicitus Bern. de 4 modes brands.  as diverse of the ancients witness. S. Austin with grief confesseth seeing our heart (saith he) is a little hold, or seat or conceit of such things (he spoke 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 presence O Lord, while with the 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 upon us. 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 galleries or casting up my accounts, or carried away with filthy thoughts or doing those things, whic a man should blush to name. All with strike the conscience with fear & shame, 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 upon with an unspeakable army of blessed spirits, & therefore with great reverence, with great fear with great humility should a vile cotemptible little frog, crawling out 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 poterit homuncio Ibid.  in the counsel of the just can such a habberdehoy dare to stand or show his face.   

Giving 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, 
Sed & vitam aeternam fortassis aliqui non in humilitate quarunt, sed tantum in fiduciae meritorum Idem. Serms. 5. de Quadrag. Prasume non de operatione aut oratione tuae, sed de grass tia Christ's. Aug. serm. 28. de veth dom. Constaeutinun imperatorem tantis terrenis implevit ●●●ribus, quantae optare nullus auderet. August. de Cinis. des. lib 5. c. 25. Quandoquiden vix petere debe mus. etc. Iosia● 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 have of their own merits. Upon 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, etc. A phrase we dare adventure used by ancient and sate writers. One of each 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 fat less than a prayer. If sometimes God bestow somethings, as no man dare to wish for the like, what reason is there, but we may arknowledge, God giveth somewhat which our prayers dare not presume to ask? josias Simler in his Oration upon Peter Martyr his death toward his conclusion maketh this prayer. Grant unto us O most gracious good Father, if not another Martyr and such a one we ought hardly so much, as to pray for, yet at the least, etc. Where it appeareth how the excellency of God his gifts so ravisheth 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 uslemsse, 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 heart.   

These are directly against the word and true faith, Heb. 10.19. By the blood of jesus we may be bold to enter into the holy place. And verse 22. Let us draw near with a true heart in assurance of faith, etc. And Heb 4.16. Let us go boldly to the throne of the grace. These places are directly against doubting, and slavish fear: Ergon not to be Subscribed unto.  
Be they, and ever may they he 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 h●r entrance, and afterwards in the growth. In the entrance, when she takes possession of our hearts. For the judgements of God and the terrors of the law in humbling us, are a School master unto Christ, and after too, when we many times are likely to play the wantoness, and think our estate like mount Zion that cannot be moved, so as what is said of Faith and Charity is a true saying of assurance and fear. 
Fides & charitasbené distinguntor in libris sed malé in moribus.  They are better distinguished in our Books, then in our persons. Much there is in us of the flesh, that is unregenerate, 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 Sempster's 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 if maketh a sampler for many years, though the needle break, or be lost, or the party dead: So is it in 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 tofore, but the effect of it may be seen in the evil not of punishment, but of sin, 
Osculatur mice ricordi● pedem ut pedem indicis non attendat Ber●serm de S. Maria.  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 God's mercy that he doth not heed the foot of his justice, 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 Iej●● we may be bold to enter into the holy place.  
Heb. 10.19. The Author showeth all ceremonies have an en●e in Christ, 
Popule aditus in visibile factarium prohib●batur. Marlor. Ibid. Non symbolicè tantum, sed reipsa ingressus in caelum. 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 have to Godward through Christ his blood.   

Let us go boldly to the throne, etc. Heb. 4.16.  
That is, Let us not stick, and be doubtful in seeking after other mediators, as if he alone were not sufficient. 
Christi sacerdotio adim● virt● tem quamdi● hasitamus. Mar ●o. Heb. 4.  Such wavering, and uncertainty propending to invocation of Angels, or Saints (as if there were n●t a God in Israel) our Church is no less vehement in prosecuting for erroneous doctrine, than any other Church praised be God. 
Nisi quitrepid● ad solam cius misericordiam confugiunt. Cal. in Luc. 18.13: Dubitatio Infi● delitans Admirationis. Vox aptissim● paenitentis v●●●̄ que c●●tiné●● sensum peccats. Mercer. in jocl. 2.14. Ambig●●m ponitur, ut dum dub●●ant homi●●● fortius agant paenitentiam. Hieron. Ibid. A●opiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  What do these places Heb. 10. and the fourth Chapter more discredit the use of this strain (whereof our consciences are afraid) than Master Caluin, who speeking of the Publican his unfeigned him liation 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 Hebrews 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 taunis, & reproaches saying, It is against the word, This against true faith, etc. A doubting which proceeds of infidelity may be thought so, but not that doubting, which ariseth from admiration, like that in joel 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 sum, & yet withal some hope to speed. Not amiss observed by S. Jerome mens doubting other whiles maketh than 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 pervenire, nisi putarent se perveniss. Seneca. Illud ingeniorun pracox genus non temere unquam pervenit ad fru gem Quintil. Institut. lib. 1. c. 3.  Well had it been with some long ere now, if they would have 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 have not: so in duties to godward some want true confidence, because they are not rightly confident making overbold, where it is more wisdom to use modesty; more courage to seel their own famines, more audacity to acknowledge 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, 
Arbour 'em at tendite, Petit imaprius ut sur sum excrescat, Figit radicem in humili, ut verticem tédas in caelum. Aug. de verbo dom. in Ioh serm. 38. Multos impedit a firmit ate presumptio firmitatis. Id.  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, loath to come to the Altar, not daring to lift up his eyes, that the Lord might lift up the light of his countenance upon him, etc. May not a fair glass be set upon it that he did amiss. For say they, where he stood a far off he should have gone near. And was not Peter well chidden in saying, 
Luc. 5.8.  Go away from me a sinner? As if the neater the better, the worse the farther off. Again, in that he would not lift up his eyes to heaven, he was much to blame. 
Gen. 4.6.  Such a look Caut had, for is it not said He cast down his countenance. Much of this making skill they, whose delight is to weave, though it be but a spider's web, and men of their metal are like enough to charge Mary Magdalen for a micher well she escapeth, if not reproved for want of faith, Let us go (say they) Why then stood she the still? Boldly. Why did she trouble herself with Christ his feet, 
Luc. 7. 3●.  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 have 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 have served. The more blame she that would not make bolder. Was her eyes d●m, 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 her hair she wiped them with. A great deal more than needed (as they think that dispute thus) twixt friends and kinsfolks 〈◊〉 the spirit. He no doubt our eldest brother would have accepted of far less, than all she did, for is he not our brother and more, if more need, to all that do believe? Another it was came behind him. Both of them contrary to this exhortation. Go with holdness she said. 
Math. 9.20.21.  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 be reproved that smote but three times, 
2. King. 13.18.  when he might have smote a many more? (His garment) why not his person? Belike a little would serve the turn. Overmuch squeamishness spoileth all. Boldly she should have gone, and priest forward and thrungd before him, not near him, or to him, much less behind him. A sign of a servile and cravenlike sear. All this yet their argument maketh good that oppose. Heb. 4. to discountenance this truth (our consciences are afraid) Faith we acknowledge & reverence in her certainty, and full assurance. She may, and is, and must be in the faithful, 
Luct a fidei. Vrs sin. Catech. Quemlibet timorem non esse fidet contrarin● inde patet, quod si nihil metusmus, obrepit supina carnis secu ritas. It a la●● guescitfides. Math. 8.26. Stupids' magis 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 jealousy 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, only this is all (whereof our consciences are afraid.) Now all fear is not contrary to faith. Por if we fear not, a careless security of flesh creepeth upon 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 ●●●le faith? A small faith, but faith notwithstanding. And a small faith in God his children is no small portion, which when it is the least though ourneast with terthre of 〈◊〉, con●●●●●th hope, even in her readest and deadliest time, knowing the spirit of adoption keepeth fire in the heart, and that in most apparent weakness her power in Christ is perfected, gaining by her loss, raised by her fall, and after the combat finished, returneth home 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 root 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 Lord's prayer Forgive us our sins & presently in the next petition Led us not into tentation: Th● one immediately following the other, as if we said more than every one is aware of in saying (forgiving us those things) etc. either because of sin (the remembrance whereof is grievous, 
Ama dei homit atem, tima severitatem, utrumque te superbum esse won sinit: Amado enim times ne amatum & amaurem perodas. August. de sanct. virg. c. 37. Si non amastime we perdas, si amas time no displiceas. Ibid. Rom. 8.1. Cor. 2. Philip. 2.12. Non te à praefidents elatione reverberat, va mundo à scandalis: Non contremiscis? etc. Ibid.  the burden intolerable) or else because of forgiveness itself, as it when they are forgiven, even then in that very instant we are afraid. For that when we have most security, we have most cause to fear, as if the sentence of S. Paul went for a watch-wood. Be not highminded but fear, or that of our Saviour, Thou art made whole, sin no more lest a worse thing happen unto thee, as it will soon do, where security breedeth pride: S. Austin entreating how fear is in use with God's servants, and how far forth out of use, adviseth in these words, Be not highminded but fear. Love the goodness of God, fear his severity. Both these will keep thee from being proud, For in loving thou dost fear, lest thou grievously offend thy loving and beloved: It thou love not, fear lest thou perish, if thou love, fear lest thou displease. He that said you have 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 in a we? lest thou be reckoned among those many, whose love should beware cold and iniquity abound? dost thou ●h● strike thy blessed when thou hearest this sentence. Let him that stands take heed lest be fall? As for the other clause (Giving 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 have no warrant to limit the holy one of Israel, nor commandment to crave or promise our selue. Paul prayed that Satan might be removed, and be prayed often, and earnestly, yet was he not then removed. 
2. Cor. 12.6.  Some things we may pray for absolutely, and affirmatively, as that the kingdom of God do come, his will he done, the forgiveness of sin, & our own salvation, but the means sometimes we may fail in, while this may or that way, after this fashion, or that fashion, we pray they may come to pass. S. Paul could not be ignorant of so easy a point, and therefore it was not the form he stood upon, as the end he proposed. The very like is to be thought in temporal blessings: David prayed to God for his child, which he had by Bothsabe, thoroughly & fully persuaded of God's mercies towards him, though touching the babe, 
2. Sam. 12, 121  his thoughts and speech were not so resolute, but arguing rather his expectation, than assurance. For this be said, Who can tell whether God will have 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 gracious good pleasure of the Lord. Beggars must not be choosers, nor carvers, their own carvers. Thus they will have 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 have 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 apprehend Christ Jesus in whom all the promises are yea, and Amen. Sure of this once. That if they have what they dare not indent for at God's hand, they will be thankful, & if they have it not, they will possess their souls in patience, only because, they will not be thought wiser than the Lord, they commend all to his blessed disposition. When Zaedok carried the Ark into the Tittle these words David uttered. 
●. Sam, 15.25:  If I shall s●●de favour in the eyes of the Lord, be will bring me again, and show me both it and the Tabernacle thereof. But if he thus say, I have 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 erat, sed hic de rectitutio●e in regnum agitur At deus ei regnum, etc. 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 upon condition. The like followeth in the next Chapter, where the same Prophet maketh this use of Shimes his railing and reviling. It may be, that the Lord will look upon 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, but of being restored to his former estate, 
Cur dicit fortè? Non qùod de aterna salute dubitaret, sed de restitutione. Id. in 2. Sa. 16.  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 have deserved more than all this counneth 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: I'll 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 giving us many times what we would, 
Bonus dominus, qui non tribuit saepè, quod volumus, ut quod malimus attribuat, August. Paul●epist. 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 few 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 ourselves wholly to the Lord, for all such changeable circumstances, knowing that fall they out so, or not so, or contrariwise, 
Rom. 8. ●8.  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 etc. These words directly fight against god's word & true faith jam. 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 we ask, & our ignorance in ask, we beseech the to have compassion upon our infirmities, & 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. etc. 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 farther proceeding, but the 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 desperatio●● dictum est sed sobria & pia humilitate, August. de verb dom. serm. 23. jam 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 God's mercy when he cometh to God in prayer. A conscience not resolved in such a point of doctrine shameth the work in hand, be it never so specious. Happily these men (whose objection this is) think that the faithful, 
Quando nihil prorsus sumus, et minus quam nihil, visentiamus nostram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & abiecta omni fiducia tam nostri quam totius mundi. Caluin. in jere. 17. To tobsequiis defaenerati, quot defungs non possumus, etiamsi omnes nostra cogitationes, omniaque membra in legit officia verterentur. Marlo in Luc. 17.10. Mat. 9.20. Luc. 15.21. Ad filis affectum, qui omnia quae patris sunt sua esse non ambigit aspirare nequa quam praesumit, sed mercenaris statumiam proseruitatis, mercede desiderat, Bede. lib. 4. super Luc▪ m. c. 63. Non proponitur ut admiremur tantum sed etiam ut imitemur. Marlo in Mat. ●.  because of the full assurance of God's 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 upon the Lord his comfortable promise. Then surely M. Caluin mistook what he prayed for, when upon occasion of the words in the Prophet jeremy 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 than nothing, that feeling this naughtworth estate, & casting aside all confidence both of ourselves, & of the whole world we may learn to fly in all humility unto thee etc. But M. Caluin mistook no more, than they that of our saviour learned to hold themselves unprofitable servants, not, the they had done just nothing, but when they had done all, and all (if possible) that was commanded. For we are servants in so many offices indebted, as we cannot come out, though all our thoughts & all our parts, or members were turned into the duties of the law. Wherefore if we hold ourselves unworthy, & such, as for our unworthiness dare not ask, what are we any whit the worse morethen the woman with the bloody issue, who was sufficiently persuaded of Christ's power, but having her faith mixed with fear durst not crave with her lips, what her body stood in need of. And the prodigal child was thoroughly grounded, & established in his father's 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 be reckoned among his father's hired servants: concerning whom venerable Bede speaketh thus. To a sons affection, that reckoneth all his own, which his father hath, this unthrift doth no way presume to aspire, but desireth only the state of a servant etc. Some such unworthiness was that of the Centurion who had done much good to Christ, his countrymen, built them a synagogue etc. yet professeth he was altogether unworthy that our saviour should come under his roof, or vouchsafe 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 acknowledge, what we are of our own nature in the sight of God; and if any be vile to think we are more vile than the basest: 
Abiectissi ● is hominibus in feriores. Ibid:  Nor is this humbling ourselves, not daring to present our persons in the Lord's sight an argument, we want faith, more than this behaviour of the Centurion so highly commended for his faith both speedy, & well settled, upon 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 them belongeth confusion of faces, that they have sinned, & committed iniquity & done wickedly, yea rebelled & departed from God's precepts and judgements, largely amplifying the indictment against their own souls, they take hold of the mercies of God, 
Luk. 15. 19.2● Caeucamus de nobis dicere gloriosa, minimum de se sentire tam magnum quid●̄ est, quaem maximas res feciss●. Chrisost. homili 38 ad pop. Antiocheum. Super judaeos factus est admirationis Ibid. Maenum, quam calceamento dixit esse indignam, hanc super caput Christus attraxit. Ibid. Absit ut justi ut tam aternam expectent, sicut pauper elemosyā Tapper in explicat. artio. jovan. tom. 2. artic. 9;  and have 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 etc., Yet, he that said so, and said but a truth, was not ere the more withheld from coming to his father. Let us beware (saith Chrisostome) how we speak glorious things of ourselves. It is no mean point to think meanly of ourselves, no small grace to disgrace ourselves in the presence of the Lord. The words of the Centurion (saith he) were, I am not worthy and he was in more admiration, than all the jews beside: So spoke 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, than (belike) we shall do well to give way to those supposed arguments, that upon like misprision conclude possibility of merit, & impossibility of error. For if no such unworthiness, why may we not merit? & if no such blindness what fear is there of running into error. For the first say we as the divines of Louvain God fordid the just should wait for life everlasting, as a poor man doth for an alms. It is far more glorious, that they as conquerors & triumphers possess it as a reward due to their sweat. and travel. For the second say we as they likewise do, because the faithful are led by the spirit into all truth, 
Diseamut de nostra owinino industria, magis autem de wostris diffidere meritis. Bern. in fest. Paul. serm 2. Obtusisumus, & indulgenter nimium sentimus de nobis. Marl●. 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 vitia, virtu. tesque caliga mus. Greg. mor. lib. 9 c. 17. & 19 Genes. 18. 15▪ 1. joh. 3. 20. job. 37 19 Rerum inagna egnor antia, qua mentes nostra loborant etc. Mercer. Ibid. Caci sumus in regando deo etc. Marlo in Rom. 8.26. quàm ut rectè eligant, quid conveniat, vel expediat etc. Ibid.  that they are therefore exempt from all blindness to be seduced. But if we so say, we deceive ourselves, and no marvel then, if easily seduced. In remedy whereof let us learn 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 some men's reproof? Is it to make us think better of ourselves, than there is cause, who can neither do nor think aught as 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 for our souls? Of our sin, how manifold and grievous for number and weight, insomuch as David prayed Lord cleanse me from my secret sins: Secret yet known to God, when the party that commits them knew not, somuch. For how often have our eyes twinkled and we taken vice for virtue, as jacob took Lea, for Rabel? How often have we hoodwincht 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 than our conscience) hath, or might have condemned us? How often have we not prated, & should; & in praying have 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 led S. Paul to say as much, where he writeth we know not to pray as we ought. For blind we are in calling upon God, and though we feel our wants, or evils, yet our minds are more entangled, & coufounded, then that readily they can well choose what is good and convenient? How often have we called for a stone, when we thought we did call for bread? How often have 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 God's gifts in pride, lust and sensuality, turning the graces of God into wantonness like the serpent's receipt, that changeth all into poison. lastly how often hath our ignorance been more, than all this? And for all this shame we not with the Jews to make a doubt, Are we also blind? that speaking unto God in prater take it offen●●ue to confess our unworthiness and our blindness? Among many things we beg of God, 
Inter alia, qua petimus cum be nè petimus, illud etiam esse debet ut petamus nobit non dari▪ quod ignorante● non benè petimus. August. tract▪ 73 in I●a han.  when we ask well, this must be a clause necessarily remembered to ask, that those things may not be given, which we in our ignorance did not well to pray for. Now the conclusion answerable to the collect, shallbe that of the Apostle, where setting forth the infinite power, & mercies of God, he emptieth himself of words & somuch the rather to disable man, with whom he entereth 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, be praise in the church through all generations, for ever Amen. 
Eph. 3.20.21.  Thus far be the exceptions under one man's hand exhibited in one schedule or scroll, 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 Poet, 
Qui demum 〈◊〉 life? solus Sauni● soruat doom.  when Thraso mustered his for ces, what other do you mean? Only a scof, or gird is remaining the last & least worth. Bare repeating whereof is answer sufficient.    

Chap. 4 Last of all, we desire to be 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 mind of any our famous princes either past, 
Osten●●●●●●●ris hunc tā●ū fata, necultra esse sinunt. Aeneid, lib 6.  or present to ensnare the consciences of their trusty and well beloved subjects. That religious Prince Edward who in the blooming or his age was translated into heaven, for in the prime of the Gospel restored he did show, and but show himself, establishing the book of common prayer, gave way to no such surmise of error, and false doctrine, as in this our unthankful generation is finistrely conceived. Nor did that gracious Lady ourlate good Queen Elizabeth. Far was it from her innocent virtuous soul or any manner of authority designed by her sacred appointment, to admit any the least syllable of doctrine contrary to God's word, and true religion. The like (as we must acknowledge to the glory of God) doth manifest it seize in that royal care of our dread sovereign, wherein we may safely repose ourselves knowing for our part, his majesty, 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 subjects from being infected with superstitious opinions in master of religion, This special divine care, his learned, orations, general proclamations, final determination at the last conference have all solemnly witnessed to the world, in redeeming the state of our church from all such scandals, as were injuriously brought upon her, and upon that truth, which we do● maintain: 
Etsi non aliqua nocuisses, mortuus esses. Virg. Eclog.  So as it, is but a waspish doubt even of purpose set in the last place, to leave a sling behind in steed 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 all adversities: 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 jesus shall suffer persecutions. And Ioh 16.33. In the world ye shall have tribulation. God hath promised we shall not be swallowed up with adversity: but no promise that we shallbe free from al. Ergo to pray for that whereof we have 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 continual godliness, that through thy protection it may be free from all adversities, and devoutly given to serve thee in good works to the glory of thy name, etc. In which prayer the church supposeth not all immunity and freedom, that no adversity shall come near her. 
Pro. 11.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 12.13.  but knowing that it will, she beggeth of God to be delivered from it. The righteous (saith Solomon) is delivered out of trouble, but so, that he may go free. For otherwise the church cannot be ignorant, nor is, that afflictions wait upon her, and compass her 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 our troubles, and adversities whensoever they oppress us, 
15. Sund. after Trinit. 16. Sund. after Trinit. 3. Sund. after Epiph. Septuages & the second sun-in Lent. 8. and 15 after Tipit.  those evils which the craft and subtlety of the devil, or man worketh against us be brought to nought etc. She confesseth her frailty, the with out the Lord she cannot but fall that she cannot continue without his suero●●, and therefore calleth upon God, that he will mercifully look, upon her infirmittes, & in all dangers, and necessities stretch forth his right hand to help, and defend, putting away all hurtful things, and giving things profitable to her 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 them, but that she may not fall by them, not, but that like surges they may come over her, but in assurance of her 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 all godly quietness, craving by this free doom such readiness both in body, and soul, as a free heart that would accomplish those things, which the Lord would have done All which petitions concurring in this clause minister diverse good notes. First, the weight of grief, the in anguish of soul casteth a cloud twixtioy & our understanding, 
2. King. 4.27.  at which time it may be said as Elisha of the Iuo●nō. Lethir alone, her spirit is vexed within her. Atro bled prayer ou●● easily be pardoned, if not so advisedly other while indicted, as others peradventure may think, that are not fli like distress. 
In tribulations bus, qua possunt & prodesse & nocere. &c: August: epist: 121 ad Probam vid. c. 14. Vninersals voluntate ut nobis bac auferantur oramus. etc. Ibid. Pia patientia malorum bona speremus ample ora etc. Ibid  Secondly, it would be thought upon what naturally our desire. presseth after, not what should be, but what it would have. In tribulations we 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 troublesome. because they are against the sense of our infirmity, by a general, or unsuersal will we pray that these things may be taken from us. But this point of devotion we are indebted to god for, that if he take not such things away from us, we should not therefore think we are neglected, but rather by our godly enduring these evils hope for larger good things. For so virtue is perfected in infirmity. Thirdly God's decree may cross that effect, but it is not against the natural affection, nay the Lord would be offended, if that affection were not: make it a child's case, whose kind father is sore sick even to that 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 have yourthe will of the child one way (he would have 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 father's 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 be forbiddeth, but sometimes in delivering contrary to that, which thee Lord purposeth shall come to pass. S. Paul the Apostle well knew that sickness cometh of the Lord, & that whē● Epaphroditus fell sick it was the Lord his doing; 
Philip, 2, 25,  Yet that was no reason, but Paul both might, & cid sorrow for him. Fourthly, we are commanded to ask what we stand in need of, & we need deliverance from all adversities. 
Propria infirmi tatis nobis con scit dei prasidso defendi nos cup● mus, ut inexpug Dabiles stemus ad●ersus quaeslibet Satana machinas. Cal in Math, 6.13.  Fiftly, such prayers are testimonies of our professed weakness, proving unto ourselves & others, what conceit we have of that Dangers of this life. Not the least adversit, but we have cause to stand in fear of, & therefore pray we; that were may stand in inexpugnable against all the Engines of Satan. sixtly at these times that we entreat God in this manner, there is a lively evidence of our faith in his power and of a full resolution in making our refuge to him, as constantly be●eueing he can, and will help us, else would we not seek thus unto him, as than 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 expresty mentioned. 
Quod necessariò intelligitur non deest. Act. 18.21.1. Cor. 4.10.  For that which is necessarily understood is never thought wanting. Act. 18. I will return again unto you, and 1. Corinth. 4. I will come unto you if God will. In the one place implied, in the other expressed. So here to be interpreted, A freedom from all adversities but no farther, 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 God's providence, the other to ourselves, and our extremity either present, or possible. An example hereof our Saviour gave us, 
Huiusmodi exemplum prabuit no ●●sille mediator qui cum dixisset Paeter si fiers potest transeat a me calix, huma nam in se voluna tatem ex hominis sosceptione transformans continuò subita cit. August. ad Probam. episte 121. cap. 14.  when he had said these words, Father if it be possible let this Cup pass from me, transforming the will of man upon himself by taking our nature he presently addeth this withal, Yet not as I will but as thou wilt O Father. So the Prophets weep for jerusalem to think, how she should lie 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 have our Saviour Christ for an example; injury to those affections, which God bathe 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 the 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 desired to preach the word in Asia, and Bethinia but he was hindered 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, though the reason hereof be secret; 
Gloria celesti superindui absque mortis interuentu. Pis●. in 2. Cor. 5.  and the reason of Paul's will be manifest. The same Apostle desireth for himself, and other the Saints that they might be clothed upon with heavenly glory without death coming between. For we (saith he) that are in this tabernacle fie and are burdened because we would not be unclothed but clothed upon, 
2. Cor. 5.4.  that mortality might be swallowed of life, which yet we know God had otherwise determined. And Saint Peter was told aforehand that be 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 55.6.  For john 21.18. another shall gird thee and lead thee whither thou wouldst not. The Prophet David in Psalm 55. wisheth that he had the wings of a Dove, then would be file, etc. No manifest word or decrec of God known to avouch this wish and earnest prayer. 
Electio tantum fertur in possibalia, voluntas interdum proponit ea qua non possunt fieri: Arist. Eth. lib. 3  But the note which the Philosopher in his wisdom of gentile learning giveth is not amiss; Election is carried only 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 reputing the whole congregation to be Elect in an holy manner. seeks and willeth the salvation of every one which nevertheless the Lord in his eternal counsel willeth not, twixt which two wills, a difference without contrariety. For one good thing as it is good may differ from another, but cannot be contrary unto it. We are not always to will (saith Saint Austin) that done which God will have done, or hath decreed in the will of his secret pleasure. For God may wish one thing, 
Et tamen donae voluntati dei pietas illius potius consonat, quam huius idem vodentis impitas 〈◊〉 August, enchir. ad Lauren. cap. 101.  and man another, and sometimes it falleth out that he wisheth better, though cross to God's Decres than he that wisheth happily what God intendeth. The wicked jews would have 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 jesus shall suffer tribulation, that in the world we shall have 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.) 
Math. 26.25. 1. Cor. 11.19. Math. 18 7.  For as it was true that the treason of judas must be, so is it true that heresies and offences must be. As much necessity of one as of the other, and the same words are delivered of them all. They must be, shall be, must needs be, etc. 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. 1. Cor. 10.32. Philip. 1.10.  they may carry themselves with an even foot in all things possibly indenouring to please all men, and yet such a necessity of offences our Saviour mentioneth as that it cannot be otherwise, 
Luc. 17.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  nor can they be avoided. judas must betray his Master, and that his Lord & Master well knew, yet no prejudice to the prayer made that the Cup might pass which our Saviour would never have so done if he might not have so prayed: (Heresies must be) that no hindrance wherefore we should not teach, instruct, pray, and use all good means to root them up. For as a Gardener well knoweth that weeds will grow, and the husbandman findeth that the envious man soweth tars, & therefore so much the more employeth himself painfully, in all which he offendeth not, but well pleaseth the Lord, so beseemeth it the mother with her children to pray, exhort, inform, & do all diligence for succouring herself and hers in the times of all adversity, & to strive with God in all humbleness, and true repentance, that they may be prevented (if the Lord will,) or lessened, or withal patience meekly endured. Saint Austin saith well, What is he that can find in his heart to suffer troubles and difficulties? 
Quis velit mo● lestias & difficultates pati? Tolerare jubet illas, non amare. Nemo quod tolerat amat. Quamuis enim gaudeat tolerare ma●ult tamen non esse quod toleret. August. lib. 10. confess 28.  God commandeth us to tolerate them not to love them. No man loveth, that which he must tolerate: For although he rejoice to tolerate them, yet had he rather 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 have rest & breathing after a sore travel: many examples thereof are, before, & since that days of Solamon, josias, In whose reign Israel had great peace, & plenty, & such prosperity the Lord promised by the mouth of his Prophet, as old men & old women should dwell in that streets of jerusalem, 
Zachar. 8.4.  & every man with his staff in his hand for very age, & the streets of the city shallbe full of boys and girls, 
Qui victurisunt securè, & sine aliqua molestia (externa dico) Nam scimus hoc non posse accidere, ut multi senes aliquo in loco cernantur quasi ferè exanimes atar ita ut baculo se se sustineant, nisi undique pax, et quies sit ab bostibus. Cal. Ibid. universum Rom. orbem tenuit in gerendis bellis victoriosissimus per omnia prospe●atus est. filios separates relics. Aug. de civit, dei lib. 5. c. 25. Proclamation for authorizing an uniformity of the book of Common prayer. Given at Westminster 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 benignum se dominus illi●exhibet Caluin. in 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 feign to bear themselves up with a staff, unless there be peace and rest on all sides from the enemy. Which gracious favour hath stretched out to the days of the Gospel both in the reign of Constantine, Theodosius, Honorius, and other good Emperors. Of Constantine, whose government was so happy that be b●d the whole Roman world in subjection under him, most victorious in his wars, every where throughout prosperous in subduing of tyrants, of a very great age ere he died, and blest with sons, whom he left Emperors after him. But what speak we of times past. Have we not examples in our own age? The kingdom wherein we live under that form of Religion, which by law was established in the days of our late Queen of famous memory, blessed with a peace and prosperity both extraordinary, and of many years 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 joy of our King, Queen, and their royal progeny, and the comfort of us all his loyal Subjects. They who with 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 Ichosuphat 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 only it is well with a man, when God showeth himself gracious. We confess their exposition is a truth, and our 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, 
Prot●●● 131  shall have mercy, 〈◊〉 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 necessarily communicate in the meaning of the same language, freedom from infirmity, sickness, persecution, troubles, bondage, exie, deration, & 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 have recourse unto prayer against it.   

It is contrary to God's decres.  
It is not contrary to God's 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 upon him, and prepare to meet him in the humbleness of their soul. That God, which purposed to send a famine in Chanaan, put into the heart of joseph wisely to provide for a dear year, and made jacob to send 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 judgement, 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 it because the Lord hath decreed his Church shall have adversity, therefore it may not use prayer against it, neither then may we pray that all men be saved, 
Nescientes, quis pertineat ad pradestinatorum numerum, quis non pertineat, sic affici debemus charitatis affectu, ut omnes velimus saluos fieri. August. de Correp. & gra. cap. 15. 1. Tim. 2.2. Psal. 119 39  because God hath decreed otherwise. But a better 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 affected toward all with a charitable affection, that we should wish all might be saved. And if because the Lord hath decreed his Church shall have adversity, therefore it may not use prayer against it, neither then may we pray to lead a godly and peaceable life, which yet the Apostle doth, neither may we frame our prayers against reproach and shame, which yet the Prophet doth, Lord (saith he) turn from me shame and contempt. For who knoweth not that in Scripture persecution, reproach, etc. 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 have 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 have decreed thy health it shall be whether thou use the Physician, or use him not; And if God have decreed thy death, thou mayst spend thy money, he lose his pains, and thou never a whit the better. And as good never a whit as never the better. The Sophister being to marry, was confuted by an argument of the like making, and this he had returned upon him. To what end is it thou take a wife, if God have purposed you children you must needs have them, and if he have purposed you none, do all you can, you shall have none. One pin driven out with another, both of them a sufficient proof that our actions and counsels must not depend upon uncertainties this way or that way, but by a stayed sure line 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 have 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 withal, she must bind 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 judgement.   

Impossible it is to be free from all adversities, and therefore it is not a petition, but a vain babbling.  
What is simply 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. But freedom from all adversity in some measure for some particular Church is possible, 
Math. 26.39 Non obstat, qùod rem impossibilem sibi concedi poscit, quia non semper fidelium preces continue tenore ad finem usque flu●●●, non semper ●quabile temperamentum servant, non semper distinctoordine sunt composita, quin potius implicita & perplexa vel confligunt secum, vel in mediocursu sub sistunt. Cal. apud marlor in Math. 26. v. 39 Siomisso diui●● consilis intuit●● desyderium su●̄ quo astuabat inpatris smum depos●●rit. Ibid  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 upon us, so freedom from all adversities we shall have in the life to come but the beginnings thereof, and a certain sweet taste we have now and pray we may have 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, etc. 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, etc. And anon after followeth this observation. It is no absurdity if Christ by a common received manner among the faithful (the view in of God's counsel being omitted) laid down in his Father's bosom that desire of his, 
In fundendis pre cibus non semper ad speculanda censcendunt etc. vel tanquam in otio expendunt quid factu sit possibile. etc. Ibid. Sed votorum fernore interdum celeres feruntur Ibid.  wherewith he did boil. For the faithful in pouring forth their prayers, do not alway clamber up to pry into God's secrets, nor are alway at lessure 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 have 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 God's word, as concerning every particular that we 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 Trom promising, as he utterly denieth us what we ask, yea▪ he maketh known unto us by his some he will not grant our petition, but putteth it of and by name puts us of. 
Math. 15.22.24. ●5.  Thus it pleased our Saviour to entreat the Woman of Chanaan, whose daughter was miserably vexed with a Devil. He answered bix not a word, and after much add, when he spoke, he spoke nothing to her comfort, for he said. He was not sent, but to the lost sheep of the house of Israel. And then afterwards notwithstanding her importunity, he told her it was not for a dog to have the children's bread. In all which answers, as that also of the Disciples motion to have 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 upon 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 be came into the world, 
Quamuis sit vera rectitude for mare n●str●s ●mmes affectus ad des arbitrium, esse tamen quam dam obliqua dissensio●is specum qua culpa caret, & in p●●catum non imputatur Cala●ud Marls. in Math. 26.39. Si quis tranquil lum & florent●̄ ecclesia statum expetat etc. Ibid. Si cupiat arum ●is liber atosessa dei filios, sublatat è medio omnes superstisiones, repressam. etc. Ibid. H●● quam pierce recta sint rità possunt à fidelsbus expeti etc. Ibid. Proprium est fidelis ●●●is nolla pati aliquid doloris. Orig homil. 35. in Math.  and that the prophecies, ●acritices, types, and sacrausents 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 obliq●● diff●ntion and disagrament, 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, lest 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 have his some reign among his enemies, his children exercised under the cross etc. For as Origin hath upon like occasion. It is the property of every faithful man not to be willing to suffer any grief etc. Wherefore be it, there is no express promise, nay were we the persons, whom God by name had dented. Yet so long as we crave in assurance of grace (with the church of God, well perfwaded 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 generali he will give, though not this nor that for quality or quotient, yet so much as is expedient that we may the better go for ward in the duties of our calling: there is no 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 only currant with the Jews and no 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. And Deut. 7. The Lord will take away all infirmities, 
Exod. 23.25. Deut. 7.15. c. 28.2.3.4.5.6. etc.  and will put none of the evil diseases etc. Cap 28. 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, conuning home etc. As may be scene by the specialties there expressed crossing the particular crosses and ●●ses threatened to be cast upon the shineched and disobedient. 
In nous Testamento prater ●●er●●nd possessio●●●, qua promittitur sanctis ●uins possesionis qua transitura est, multiplicatio non substrabitur, & tante fit uberior quan to contemptius pos●idetur, Aug. contra Adimâ. c. 1●. Psalm. 91.20. Abomni pericu le quod tibi creabitur. junins. Ibid. defendet te ab emniperi culo. Ibid. Post aliquod malorum specificationem sum matim & in ●enere dicit, Non occurret tibi malum dicti one mali omni● generis afflictones miserias & arumnas complectens. Marlo. Ibid. ●aollerus totiden p●nè verbis. Psalm. 122.6. Pacis nomen g● neraliter pro la to & felsci sta t● posuit Marlo in Psalm. 121. 2 ●riuatam, publicam, intus & foris, junius. Ibid. Psalm. 128.5.  Again cap, 30. The Lord thy God will make thee plenteous in every work of thy hand, in that 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 fort. 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 all 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 shall no evil come unto thee v. 10, & a little before v. 3 The Lord will deliver thee from the snare etc. that is saith M. junius the Lord will deliner thee from all danger, and v. 4. Where the prophet saith, he will cover thee unter his wings etc. that is he will defend thee from all evil. All danger and alevil is no more than answerable unto this collect All adversities. Of which judgement is Marlorat and Mollerus. After a specialty of some evils he saith humanity and in general. No evil shall come unto that under the word (evil) comprehending afflictions, miseries, and sorrows of all forts. Beside these authorities and commentaries Psalm. 121. Witnesseth as much. The Lord out of Zion 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 junius proveth in that place. Farder Psal. 122.6. the prophet showeth it is the duty of the faithful to pray for the peace of Jeruslem, that peace may be within her wales & prosperity within her palaces. Which name of peace is put generally for the pleasant and happy estate, and all things prosperous as Marlorat hath, or as Master junius divideth it for all peace whither private or public, whither within or without. Again Psal. 128. The Lord out of slon shall bless the & thou shalt see the wealth & prospecous estate of Jerusalem all the days of thy life, to like effect is that promise by Esay that prophet when thou passest through the waters I will be with the, and through the floods that they do not ever flow thee, 
Isay. 43. ●. Per ●gn●●● & aquam intelligi●, omne genu● miser●arum quibus in hae vita ob●●xij s●● mus. Calain. Ibid. Visi●●●in or as. domin joh. 16.23.  when thou walkest through the very fire thou shalt not be burnt, neither shall the flame kindle upon thee etc. Where Master Calain teacheth that the Lord by fire and water doth understand all kind of meseries: If all these quotations suffice not, the words of our saviour note as much in the prayer deliver us from evil that is (faith Vrsinus whom we have quoted else where) all evils both of sin & punishment whither present or to come. Nor doth this clause only 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 have, 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 all adversities till our lives end, yet) is our adversaries & 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 all adversity. 
Rom. 6.201 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 borne 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 be sometimes taken exclusiuè for without in what manner young scholars prove their argument by a proposstion drawn from Aristotle where it never was, meaning it is not in Aristotle at all, 
Ex Aristotele.  and so is out but quite out, yet no such error is here bred in these words (may be free from) because (free from) in Scripture signifieth to have been first in it: 
1. Cor. 1.10. Ibid. c. 10.13.  & then afterwards delivered: So Paul receiving the sentence of death was delivered 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 spoke, he trusted in God let him deliver him, if he will have him. So Luke 1.74 delivered from the hands of our enemies may serve him without fear all the days of our life. And that before in the Psalm. 121. The Lord shall preserve she from evil, 
Rom. 7. 24.1●.31. 2. Thes. 3.2. 2. Tim. 3.11. Deut. 29.20. Non possunt quidem omnia maledicta e●enire uni homini: Non e●im toties mor● potest quot genera mortis hic dicta sunt, sed omnia dixit pro quibuslibet. August super Deut lib. 5. c. 49. Rom. 1.8. Inomnibus eccles●is totius mundi Synechdo che est generis hyperbolica, nam intelligit ecclesias plurinias. Piscat. Rom. 1 8. Optimè compre henduntur onnia mala culpa & p●na &c. Vrsin. in orat. dominic. In dei custodian ac fidem suscepti ac protectione ●ius s●curi supra peccatum, mortem, inferorum portas & totum Diabols regnum inuicts duremus. Cal. in Math. 6.13.  he shall preserve thy going out and thy coming in from this time forth. And many the like In all which places danger is still presupposed imminent and possible. fifthly (All) that is all manner not every particular but in general, or rather indefinite terms, because all at once do not usually fall upon the church in one only age. But as S. Austin well noteth upon Deut, 29.20, 27. The Lord his jealousy shall smoke against that man and every curse that is written in this book shall light upon him. All (saith that good father,) cannot come to one man for he cannot die so often, so many several kinds of death, as are set down in that book 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. An hyperbolical, 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. Sixtly (Adversity) may be taken here for what ever is adverse and contrary to soul's health whither sin, or the punishment for sin: Suitable whereunto is that petition, which our saviour taught his disciples Deliver us from evil, which Vrsinus 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 be present or to come: So as in ask that God deliver us from evils we crave that he do send us no evil but deliver us from all evils present, & to come both of sin and punishment etc. Read the place in Vrsinus his Carechisme. Seventhly (through thy protection) may be free from all 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 scholars 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, are saved by him. 
Non quod nullus sit hominum quem saluu● fires velit, sed quod nullus fiat, nisi quem velit. Aug. ad Lauren c. 103.  lastly in the communion book which themselves perved and offered to the parliament in a prayer that followeth after their prayer for the whole church, are the like words. Assuage and stay thy corrections, and so at length by delivering them from all their troubles. We in our liturgy say All adversities which they call corrections and all troubles. Grant it good in theirs after their meaning, then cannot it be misconstrued in ours being to the same sense, and purpose. Now when so evident a truth in the manifold explanation showeth itself, they who have had a hand in wounding the credit of our church about this prayer, will in the end receive condign reproach, and well worthy are they for their fond defamations raised against that, which so many ways cleareth itself in the upright judgement 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 〈◊〉 given the minister of the word, as the name of his office in such sense as our church intendeth. For so is it generally found in the new testament.  

In the whole bible there is mentioned only 2. sorts of Priests the one of Aron, the other after Melchisedecke.  
TWo sorts of Priests offering to God some visible, external present, as sacrificeing unto him, we read in the bible. But if our word (Priest) being lished for that in the original Hebrew we must know there are more than only two sorts of Priests. For the original word in in Hebrew signifieth a principal honourable officer of chief no●● whither in ecclesiastical or evil occasions. 
Cohen  In which sense P●●●phar. because of his enmient place about Pharaoh hath the name, 
Genes. 41.45.  whose daughter joseph married. So the sons of David, who might not burn incense are called 2. Sam. 8. So jarah a chief prince about David 2. Sam 20.26. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. Ch●o. 18.17 2. Sam. 8. 2. Sam. 20.26.  And because Aaron & his sons were to be of greater account than the Lenite, this name of pre-eminence they distinctly had from the rest. In the Greek of the new testament there are two words both translated by this same word Priest, signifying a sacerdotal office in sacrificing, or else taken for an ancient and elder, in which sense commonly it is the name of a minister of the gospel, and so the word from Presbyteros and presbyter contracted and made short Priest. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Presbyter. Priest.  The occasion intended may charge our language with penury and want of words, in that she is enforced to make one english word interpreter to them all, 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 letturgie.   

Aaron's priesthood with the name, together with all the rest of the Ceremomes had their end by Christ, which to renew were to deni● Christ.  
Yet they so have not their end by Christ, but the ministers of the gospel succeed Aaron in teaching, and praying for the people, which duties belonged to Aaron, and die not with him. The priest his lips should preserve knowledge, 
Malac. 2.7:  and of him should the people ask counsel, which very course continueth in the ministers of the word and sacraments.   

So if ministers must be Priests by their office, it must needs be of the Popish sacrificing order, which I hope, none dare affirm.  
So must ministers of the word be Priests by their office, & 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 that original, whence our english word is derived. For it is not home borne but a stranger, first a greek; than latin, & now english. And that very word, which the holy ghost calleth us by in that new testament, is the grandsire to this name priest: Wherein our language (if any complain of her poverty that she is not copious as that griek is) yet may rejoice in this her dexterity, that she giveth the name in that very same characts the other doth.   

To affirm a Priest and Priesthood doth derogate from Christ jesus who hath put an end to Priest, and Priesthood.  
True it doth; to mean a sacrificer of a carnal, real, external, propitiatory sacrifice of the very body, and blood of Christ under the forms of bread, & wine upon a material altar for the quick and dead: 
Isay. 61.6. 1. Pet 2.5. Apoc. 5.10.  Else in a borrowed speech by way of allusion to the legal rites, it doth no way derogate. For the holy ghost witnesseth accordingly, as was prophesied by Esay, we are a royal priesthood unto God to offer up spiritual sacrifices.   

So is every godly man and woman a Priest, but this is nothing to the minister.  
True also it is, Every godly man and woman is a Priest in the common received sense as the prophet speaks Isay 61. ye shallbe named the Priests of the Lord yet from among them he will take out some more specially to be Priests and Levites, 
Isay. 61.6.66.21.  that is such, 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 up the calves of their lips, and their bodies a living, reasonable sacrifice, yet in two respects else for distinction sake the minister may have that name, rather than the people. First because, they offer up for themselves distinctly a part, but he in public by virtue of his office both for himself, and for them in the name of the congregation, standing up before the Lord, and offering their prayers in that only atonement, Christ jesus, they in the mean while accompanying him with sighs and groans, sealing up every petition with a still, silent, but effectual Amen: Secondly he ministereth in holy things the word and sacraments, which ministration Saint Paul calleth by the name of one employed in a sacred business, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 15.16. pastors quo sensu sacerdotes dicantur Feguernek. Crisost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Episcopi & prasbyters propriè appellantur sacerdotes Aug de civit dei lib. 20 cap 10 vetustissima consuetudo fuit in ecclesia christiana, ut ministr● vocarensur sacerdotes Neque egomultum moror nomina modo de rebus conveniat Zanch. deredemp. lib. 1 c. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kirck Church.  for the word is a sacrificing knife in the hand of his minister, by which our flesh is killed, and offered up a ●●ring sacrifice unto God: Where Peguer nekinus in his promtuarie upon Marlorat, saith in the title of the pastor. (In which sense Pastors are called sacrificers, or ministering in holy things) And it may be thought S. Chrisost. so meant intituling six books by that name (Hierosune) & S. Austin writing that Bishops and Priests are now properly called sacerdotal Priests. Zanchius saith 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 sacerdotal Priests, because ministers of sacred things Nor do I much contend about names, so we did agrece 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 given so many fit names to his in his word.  
It is no new name but the old, and the very same which the word of God giveth them: For it is Priest, whose name is presbuteroes, and so translated into our tongue, as other words Bible, Euangilest, Baptism, Church, and the like, which retain the foot-print of their original. And could we redeem the wrong it hath received, in being put to interpret the office of a popish sacrificer, our labour should be employed herein, but we are not to command words. As for other natural english Elder, ancient sen●or, whereof some are no more english than this, the reason, why we use them not, is because they are made trivial and common in other trifling pelting, and profane occasions: So as what in regard thereof, as also for 〈◊〉 rivation whence this word is taken, and the allusion it hath by way of similitude to them in the law (as we generally among us receive it in our church, not to be misliked, nor so contentiously to be imrupned, more than that word (Sunday) among the beathen, which name we retain, understanding not that Sun in the firmament (though Pagans do) but our Lord the sun of righteousness to whose honour we observe it. 
Linguam teneat mentem corrigat August.  And therefore as S. Austin in another case about the word (free will) Let him retaineth word, and correct his mind. If any be popishly affected it is not the word, but their judgement that needeth reformation.    

Chap. 7. Almighty God which hast given us thine only begotten Son and this day to be borne of a pure Virgin: And by a rubric, The Minister must. ●e these words seven days following, affirming that in every of these seven days Christ was borne. This is against the plain manifest truth of the Scripture. For Christ had his natural birth in one only day.  
THis Collect read●●●. Christening day is here only named, but through the ●●des thereof, another in the time of the Commu●●ion appointed for the same purpose, a third for Innocents' say, a feigneth for Whitsunday, all wounded at●●●●●●ith the flourish of a pen, so as how ever ●●arily some make show to mislike but this one, they do what lieth in them condemn the use of the rest. For they all aim a● one mark: on Christmas day, and the Sunday sorts wing there are two Collects ●●ther of them so one purpose. Among the Epistles and Gospels this. Almighty God which hast given us thy only begotten Son to take our nature upon him, and this day to be borne of a pure Virgin, grant that we being regenerabe and made thy Children by adoption may daily be ●●●ued by thy holy spirit, etc. Again, at the Communion, proper prefaces upon Christmas day, and scuen days after. Because thou didst give jesus 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, etc. On Innocents' day thus. Almighty God whose praise this day the young Innocents' thy witnesses, etc., On the Purification of the Virgin. Almighty, etc. As thy only begotten Son was this day presented in the Temple in the substance of our flesh: On Whitsunday and seven days after the Collects are two: One thus. God (which as upon this day) baste taught the hearts of thy faithful, etc. Again, in the preface through jesus Christ our Lord according to whose most true promise the holy Ghost came down this day from headen with a sudden great sound, etc. Where that on Whitsunday interpreteth what is meant, not precisely determining the very day whereon Christ was borne, solemnized by the Innocents', presented in the Temple sent forth his holy spirits 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 upon this day) And that in common English is much about that time: Now that a thing done one day, many ●ayes and ●●ea●●●, after● may bear some special note of choice remembrance, and that for many days together, as if but now done, is a matter not unknown to Scripture, Fathers, and the language of other countries. Scripture as in the old and now Testament. 
Genes. 40.20.  The old Gen. 40. And so the third day 〈◊〉 was Phara● his birth day, etc. At which time Phara● was in years, and joseph in trust under him. yet then so fane of, and after (as it was) Pharaohs birth day, was the name. Exod. 12. when four himbred and thirty years were erpired oven the self same day departed all the ●●●tes of the Lord, 
Exod. 12.41 51 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalm. 118.24 Non loquitur de die allo praeci se, sed de caus● propter quam diesesse Panegy ricus merebatur. Muscul. Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Math. 13.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Marc. 4.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 8.1.  etc. And ●●●s●●. ●1. the self sally day, etc. Did the Lord bring the children of Israel, etc. Where in the Original the words are. In the very nick or joint of that very self same day, which in so many hundred yeneres could not be, but by revolution only, as it was a day re●ued. Bsal. ●18. This is the day which the Lord hath made, speaking of the happy day wherein David was by Samuel appointed under 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 jesus 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 manner of the Scripture for time a● large. In all which places evidently appeareth a thing done 〈◊〉 day, many dai●●, and years 〈◊〉 (as if but the first day) so 〈◊〉. So Christ his birth) 1600. years ago yet now this day to be made famous arguing the memory thereof should be as fresh as the day that breaks, & as the words sound in the Collect (to be borne this day) Come w● to the Fathers, and 〈◊〉 how this speech may plead prescription: So Cypri●●, or one of that time speaking of Christ his birth day 200. years after Christ, accounteth him as then newly to be borne. 
A●e●t christi multùm deside r●itu, & expectat● na●●iu●t as, adesi solennit as inclyta etc. Cyprian de natif. dom. Nunquia● 2. pascha facture su●●●? non sod lysum ●●●iplic●ter: s●entenim semper solex●ritur etc. Christ. honest to regress. S. joan de Asi●. Paseba propinquaente dicim●●●-crastioam vel perendinam esse domini passionem, cum ille tam multos annot passus sit nec omnino nisi semelilla passi● facta sit Aug. epist. 23. ips● die domini co dicimus body dominus resurrexit, cum ex qu● resurrexeri● for ●●●ui transsierunt. Cur nemoram ●●egius est, ut no●●s a loquentes arg●at esse mentitus, nisiqu●d● 〈◊〉 dids secundum u●●erum, q●●i●us hac g●●●a 〈…〉 dime●● nu●cup●mus, us dicatur dies 〈◊〉 qu●●onest t●se, sedr●●o●t 〈…〉 should 〈◊〉 Ibid.  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 ●●●dreth thanks, and praises throughout the whole world into God that hath visited on high: Saint Chrysostom●, and Saint Austin some 200. years after this, one of them writeth of a solemn feast by way of an Interrogative. What do we make two Easte●●s, No, but one, and the some in a manifold manner. For 〈◊〉 the Sun ariseth alway, and we do not 〈◊〉 many Suns, but one Sun daily ariseth, so the Pasch o● Easter is alway consummated, and seeing it is alway celebrated it is one for the matter of our solemnity. Saint Austin upon another occasi●● exemplifieth his answers 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 years ago since, that he, suffered, neither could that Passion of his be more than once. Again, on the Lord day we say this day the Lord rose again, whereas many years 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 days after this fashion, for the like is now done that was done heretofore. So than 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 Reue●nd Father sayeth 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 man●er of speech, which he used not once, but often as those Sermons under his name. De tempote 〈◊〉 confirms. 
Istum celebra▪ mus diem, quo nasci est dignatus ex virgine. August▪ de temp ser. 25. ser. 21. Iste quo humana carni copula tut tanquam sponsus processit de thalamo suo, nunc hod●ernus, cras fit hesternus verunt am● hodiernus natum ex virgine commendat aternun quia aternus natui ex virgine consecravit ●●diernum. Ibid. Hodiè nasc●dig 〈◊〉 est etc. serm. 22. Celebremus cum gaudio diem quo peperit Maria Christum Ibid,  We celebrate this day, wherein Christ vouchsafed to be borne of a Virgin. Again, This day (wherein Christ coupled to man's flesh came forth as a Bridegroom out of his bedchamber) is now called this day, to morrow it is made yesterday, yet notwithstanding this day commendeth him borne of a Virgin eternal, because eternal borne of a Virgin hath consecrated this day. Again, in another Sermon following Christ vouchsafed to be borne this day by whom all things were made. Anon after are these words as an exposition of the former. Let us celebrat with joy the day, wherein Maria brought forth Christ: In which last word● 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 in terms, as if it were just now to be done, and that Christ on this very day were to be borne. Which speeches compared together 〈◊〉 each ●●●ers interpreter, one alluding to the word● of the Prophet Esay, and the Angel Thou shalt conceive, and bring forth a Son, the other not strictly using the same words, but in steed of that which they foretold Christ to be borne this mentioneth in the time passed namely that he is borne. A practice of the ancient which our Church (it sé●●es) followeth. For that which is in one Collect (this day to be borne) 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 〈◊〉, and unless a man will be too absurd judging against all equity, y●● 〈◊〉 his own understanding, it entreateth from the Reader a warrantable construction. But suppose a man could not satisfy his own heart for reconciling thus, which he imagineth such an intolerable scruple, then might he with but danger overhip the word, a●way 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 penning our Communion Book) did propose unto us matters of absurdity for a form of publi●e prayer. But restless and unquiet disputants will not give it over so. Thus they object.  

To say that on Christmas day and the Sabbaoth following Christ to be borne this day is against the plain manifest truth of Scripture. For Christ had his natural birth in one only day.  
Christ had his natural birth in one only day, ●ut not his solemnized birth in one only day, which is the meaning of the words in the Collect. And if that which hath been already spoken suffice not, this we add for a more plenary and full answer. As a day in computation varieth, natural, artificial, supernatural. Natural comprising day & night; artificial, as that which our Saviour mentioneth of 12. hours, are there not 12. hours in the day: supernatural as that in josua his time, & in the reign of King Ezechias, so is there a day Political, & Ecclesiastical; Political as that of our Kings, who are crowned one day, yet their tilts, justs, and triumphs last three, seven, or 13. days after. Ecclesiastical and that is threefold Historical, evangelical, Festival▪ Historical the time of our saviours being here in the world: evangelical the day of mercy, and forbearance. 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. hours from morning to evening, which commonly is the limited observation of every Saint's day. More, as that of Christ his Nativity, Passeover, and the coming of the holy Ghost, at which times the Church ordaineth not only for the anniverssaries, when it cometh, but also a diurnal for some days more, or less continued, as the example of the jews in their Passeover, 
Exod. 12.15. joh. 18.39. Luc. 23.17.  whereof the first, and the seventh was a calling forth of the people to serve God, yea, six days before it was called by the name of a Passeover, as appeareth in the history of Barrabas. So the first and the seventh, yea sometimes sooner, whereon Christ was borne; arose: as this day, the holy Ghost came down: notwithstanding it was but once done, yet twice, or more in that seven night 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 borne, and that could be but once, so in the nature of a history, the reporteth a report or festival, that sosemnizeth, it signifieth the days after, yea, even so many as the memory of that special action representatively by public prayer, 
Memorian Pascha & Pentecostes veteres Ecclesiastici scriptores vocant Pascha et Pentecosten Confess: Wittenberg de sacra Cana 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 call the momoriall of Christ his birth day, by the name of the very natural day, wherein he was once to be borne. In a word little he observeth in Scripture, Philosophy or other learning, who observeth not, that these words Now, this day, yesterday, etc. signify more than a bare stint either of moment, 12. hours, 
Math. 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pascat: Heb. 2.16: 24, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  etc. For they reach sometimes to 3. 4. 6. days yea a great while after upon occasion. Lastly, considering Aduent sunday before presenting Christ to come, though come before, as also the phrase, Herod asked, where Christ should be borne, who was borne 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, etc. which haste 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, etc. 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, etc. A course very familiar to them, that are acquainted with their own prayers, and the prayers of other of God's children, and is found in the style of our saviours prayer, which he taught his Disciples, (Led us not into tentation, but deliver us from evil) where the adversative parcel (but) coupleth both members together, as M. Caluin after S. Austin wisely observed, so as it may be thus resolved, Lest we be led into tentation, deliver us from evil. 
Adversative particula quae media ponitur 2. membra inter se simul colliga● quod etiam pr●● denter expendis Augustinus. Sic ●gitur resolui debet ●ratione in tentationem feramu●, not a malo redi me Cal. in Math 6.13.  So lest 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, etc. Grant unto all them, that be admitted into the fellowship of Christ's 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. ut diem hunc totum in sanctissimi numinis tu● cult●● & veneration● consumam. Nihilomnino, aut cogitem au● d●cam, aut faciam quod cònon ten dat. Call prece● 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 deed. 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 them that stand & to raise up them that fall which is the condition of a righteous man seven 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, bare signification of the simple word supposing not a freedom from falling, but from falling into, which is a sore bruise or downfall: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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 have 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 devil, and vers. 9 whosoever is borne of God sinneth not, neither can he, because he is borne of God. Where sin is taken, 
Hoc istud est non peccare, quum labuntur fideles infirmitate carnis sed sub onere peccati ge munt sibi displi cent, deum timere non de sinunt. Cal. in. 1. joh. 3,  not for every the least breach of God's commandment, for he that taketh it in that sense deceiveth himself, as the Apostle showeth. It we say we have no sin, we deceive ourselves, etc. 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 she neither sin, nor may sin. Besides, we would ask this question? What sin it is we need not pray against, 
Quotidie e●eha ristia communionem percipere nec laudo, nec repre hendo, omnibus ramen domini cis diebus communicandum suadeo, & horror, sitamen mens sine affectu peccands. Aug. de eccles. dog. cap. 53.  or what reason have we to be at peace with any? In as much as we are to fear one, and another, and every one, the conclusion is summarily none can be excepted from, within the compass of our holy deprecation. 7. What S. Austin, or one among his works writeth in another case fitteth well here. I neither praise, nor dispraise (saith he) daily communicating at the Lords table, yet every Lord's day I advise, and exhort that men would communicate; Provided alway that their mind be without any liking to sin. A dislike to sin, we must alway have, & in praying we fall into no sin, we evidently protest a fear we have to sin, and our dislike to all, because our hearts desire to godward is to fall into no sin. 8. wherein is this prayer more offensive, then that of our saviour or of S. Paul, or of S. Jude? 
Duobus modit etc. Aug. de nat. et great. 67, caveamus dicendo, ne nos inferas etc. ut quicquid humana fragilitas vitare non praevalet, hoc ille propitius nobis conferre dignetur serm. 135. de temp. Eum a● omni scelere purum & imu unem servabit. Cal. 2. Tim. 4 18. Eripiet me ab omnid● licto Theophi lact. Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2. Corin. 13.7. Ne deum offendatis vel ut nihil unquam delinquatis Theop●ilact Ibid. Oramus dominum ne quid faciatis mali unde satis apparet quod ad non peccandum etc. Aug. epist. 95. Esse sine offensa est in culpatum esse, tam in doctrina quam moribus sarcer. in Philip 1.10.  Our saviour taught his disciples to pray lead us not into tentation etc. not praying that sin might be forgiven, for that was mentioned before, but that it might be prevented. Two ways (saith 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 it happen not at all, let us take heed, by saying lead us not into tentation etc. that it quickly be healed, by praying forgive us our trespasses. And as the author in his Sermons hath. Pray we that whatsoever man's frailty prevaileth not to shun, and avoid, the Lord of his great mercy vouchsafe to bestow. Thus much we may hope for in this prayer (that we fall into no sin) namely preventing that, which otherwise we shall gladly fall into. Saint Paul hath some such petition for himself, for the Corinthians, Philippians, and Thessalonians. For himself. The Lord will deliver me from every evil work, not only in others to do me wrong, but in myself to offer wrong, or to do any evil thing. For so the fence best fitteth in Master Caluins' judgement. 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 (saith 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 s●n 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 justify the one, then giveth he approbation to the other. Which zealous affection he beareth the Philippians, when he prayeth God, that they may be found pure, and without offence until the day of Christ. To be without offence, is to be blameless both in doctrine, and manners. The integrity of both which, answereth in effect to the petition of our church. That we fall into no sin. So the Apostle beggeth for the Thessalonians that the very God of peace sanctify them throughout, 
Tune purus est, & integer homo, sin●hil men te cogitat, nihil cord appetit, nihil de corpore exequitur nisi quod probatur deo. Cal. 1, Thes. 5.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. jud, 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 Jude in his epistle commendeth the Saints unto God, who is able to keep them from falling whereof to little purpose he should put them in mind, but that therein he comprehendeth the Lord his loving savour that as he is able, so he doth it also. A truth verified 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 stone. Where fore gathering all these scattered branches to their root, 
Deus nonuult nobis in hac vita praestare liberationem à peccatis perfectam & tamen vult nos came optare nosque singulis momentis petere ut omnino a peccatis libere utur. Vrsin. 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 collects in the book, that expound the meaning; or to the godly practice of learned men in other countries; or to the grace of speech itself; or to our saviours example or to apostolical precedents, as before at large hath been showed. The conclusion therefore we make in the very words which Vrsinus useth God will not in this life give us perfect deliverance from all sins, yet will he have us to pray for it, and beg of God every moment to be throughlie, 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 etc. Whereupon note●, that minister, & people both in their place, and order are to receive the sacrament open their knees, or kneeling, so is the minister to receive it himself, and the people at his hands. As for the objection.  

Himself is commanded to s●and.  
How can any man think the minister should deliver it otherwise, being as he 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 etc. upon 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 than self-will can brook a control, church, and common wealth shall be made enemies each to other, as if the same persons, that have 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 only in these words, The sacrament of the Lords supper was not by Christ's 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, it passeth upon him sentence of deprivation. Prove they that any among us doth reserve, carry about, lift up or worship the sacrament of the Lords supper, and good leave have they to sue all extremities. A devise only found out to gull a simple honest well affected mind. For let men talk of law, as much as they list and blear men's eyes, which they dare not do thus, nor thus, and all for fear of law, truth will detect a bad mind, & easily prove, that they respect not law nor lawful proceedings more, then fits their own humour: 1. Elizabeth a law it is, if any persons, any manner of way shall deprave the book of common prayer, so, and so his punishment is set down, and the penalty quick for every such trespass, yet how manifest, and daily breaches are made, such writings, and preaching in this kind do publish to the world. 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 8.41. jairus is said to fall, or kneel down at Christ's feet. And Math 9.18. relating the same story saith, that He did worship.  
Kneeling is not in that place put for divine worshipping. 
Christ● divinum bonorem non exhibuit jairus, sed coluit ut dei prophetam. Genuauten flexio quàm vulgaris fuerit apud or● entales satit notum. Marlor in Mare. Gen 33.3.23.7.  jairus gave not Christ any divine honour, 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 obe●sance to Esau in Abraham, before the people of H●th, Gen, 23.7. So that mere kneeling that is, bowing of the knee, is not worshipping in a divine manner. Children do it to their parents, subjects to their king, and no hard point is it to be persuaded, that some, who object thus, have as much done them by the fruit of their loins when their children ask blessing, or else both children, and parents fault is the greater.   

This kneeling to the sacrament was brought into the sacrament by Antichrist, the man of sin, Pope Honorius the third an. 1220. teaching the people thereby to worship the bread, and all to be-god it.  
The question is not of kneeling to the sacrament, 
Totius terrae prostrationem, terrae deosculais onen, alta suspiri●, pectoris percus●iones Ber. d●●●n dom. adverse lodoc. 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, bouncing the breast, and popish crouching, all to begodding the sacrament, this we like not of, nor doth the book, whence the objection would enforce an argument. The name of the book is a treatise of custom, and truth inserted in the book of Martyrs in King Edward the 6. his days, where it speaketh of the practice 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. apostles non l●guntur prostrati in terram adorasse sacramentum. Cal. Instit. 4.17. & 35.36.  but took, and eat it, 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 read prostrated or laid along on the earth to have worshipped the sacrament. Again speaking of Rome at this day and the practice of her 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 s●se homines prosternunt ut panem adorent. Ibid.  Honorius the third did first command the people at elevatron time to incline and bow themselves, and when the host was carried about in procession. This superstitious abuse, neither the 28. article, nor we justify, only what is decent we labour to restore. For we know these mystical signs must be reverently handled which the east, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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 we 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) challenged our book of common prayer, wherein the title of the communion the Eucharist 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 we 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 be uncovered and bare head: The papist adoreth it calleth upon it, confesseth unto it etc. all which be the parts of adoration. We then call not upon it, nor confess unto it but because at time of divine prayer, receiving it we use such submiss religious gestures, as well beseem that singular work. 
Cum sa●cti seriò ●rant solent flectere genua. Olevian. in Ephes. 3 14.  For when the saints pray earnestly (saith Olevian) they use to kneel, under which very name Saint Paul, comprehendeth prayer, when he saith Ephesians 3. For this cause I bow my knees etc. that is I pray. Which bahaviour 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 withal, of as much acceptance with the Lord, as that kneeling of the jews, when they plaited a crown of thorns on the head of our saviour.   

This kneeling crosseth the practice 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 practice of our saviour must not be allowed of. But kneeling crosseth the practice of our saviour. For he kneeled not but sat. Whereunto our answer is. We deny both the mayor and the minor: The mayor For if whatsoever crosseth the practice of our saviour must not be allowed of, than the church order of Geneva (where the ministers of the word distribute unto the people the bread, and the elders (their governors for discipline) reach the cup) may not be 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 mayor, if that be true, 
Christi actio nostra imitatio  than the meaning is. Christ his action must be our imitation, as if he did it, we must do it to; Which principle is the foundation, that beareth the weight, and poise of all this argument, and is in great request with the Anabaptists. Christ was baptised at 30. years, and we trow (say they) he knew well the right use of the sacrament, therefore neither must we be baptized sooner. Which proposition if it go uncontrolled, then must we be first circumcised, and afterwards baptized, then must baptism be administered in Jordan or some such running water. As for the other sacrament of the Lords supper, we must then receive it, not in the church, but in an upper 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 another's feet for so he did Where the reason is added we should do so to. 
joh. 13.34.  You must also wash one another's feet. Here is our saviours practise, what he did, and his express commandment, 
Ablutio pedum ad essentiam sacraments coenae non pertinet Zanch. de cult● dei exter. lib. 1. argument. 1. pag. 450. Horat. 1. carm: ode. 27. & lib. 2. ode. 3. Plutar Plato. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lucian. Amos. 2 8. Ester. 7.8, Pet. Ciaccon. de triclinio. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. joh. 13.23. Ho refertur ad antiquorum discubitum, in quo fiebat pluri bus discumbena tibus, ut proximus quasitu priores recumbe res pedibus exterius repositis. Bez. Ibid. Posset hodiè id vtdert parum decorum, sed ta liserat tum discumbendi ratio  what he did enjoin. Yet this we do not. For satisfying of which doubt, lest 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 be understood as if one should wash another's foots, but only a lesson of humility, that every one so carry himself, upon occasion, as charity requireth to serve his brother. etc. 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 we ask, whither our shoes must of, and we lie a long, the second leaning in the bosom of his fellows, his feet drawn out upon a bed, with a pillow under his arms. For this was the ancient manner of the East, and west countries, Romans', Grecians, and the jews both in the time of the law, and in the days of our saviour. For the Romans' and Grecians we refer ourselves to Horace, Plutarch, Plato, and Lucian: For the Jews in the time of the law to Amos 2.8. and Ester 7.8. and in the days of our saviour because that more nearly concerneth this argument, we commend the reader to Petrus Ciaccon de triclinio. but more specially to M. Beza, & M. Caluin. M. Beza upon this verse there was one of his disciples, which leaned on jesus bosom This is to be referred (saith he) to the sitting down of the ancient, that many being sat, the last did (as it were) lean back upon the former, his feet laid out from him. M. Caluin delivereth his mind in these words: It might seem at this day little seemly, but such was their manner of sitting then; for they did not sit, as we do now at thee table, but their shoes of, 
Neque enim se debant, ut nos ad mensam sed calcess exuto & puluinis innixi in lectulis semisupini iacebant Cal. lid.  leaning on cushions, laid all along upon little beds with their bodies half way boult upright. Now being so, it were good that men resolved upon this point, how they would have us sit, before we change the received custom of a most humble, and reverent gesture, which our church useth.   

This kneeling crosseth the practice of our saviour etc.  
When we said before this argument was in great request with the Anabaptist, we might also have added, that it is so with the papist. 
Neque enim dubitars potest quin illud sit melius, & faciendum quod Christus secit. Bel. de Euchar. lib. 4. c. 7. Dico nawm esse duplicem in us ecclesiss quaeazy ●o potius quam fermentato pane utuntur. Hoc enim & judaismum sapit, & minus est quotidiani c●●s analogiae accommodatum. Beza. Qq. & Respon. pag. 139. Nempe qu●niam eo tempore caenam hanc. etc. Ibid. Si Christus ad coenam hanc eo qus tum usitatuserat pane usus est etc. Ibid. Kneeling crosseth not Christ his practice.  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 unleavend 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 tell 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 judaisme, 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 in deed 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 them, & 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 Christ's 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 Christ's. The sum, & substance of with answer may justify our denial of the minor which is here urged, namely the our kneeling crosseth the practice 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 postls 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 a long time hath made usual. It was their wont guise to sit at meat 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 heart's forgiveness of sins, and the like spiritual graces we come for at that time, and therefore we pray, kneel, confess our sums, and sing Psalms, and all little enough, no way crossing the practice 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 practice. But though they revile us, we will not revile again. For what were that else, but to prove us both slanderers? 
Quid aliud quam duo maledici essemus? August. count litter. Petilian. lib. 3. c. 1.  as S. Austin well noteth in his answer to Petilian. This shall be only 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 instituted this Sacrament, he was not yet rose from Supper, where he sat with his Disciples. The place, the time, the person all plead 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 than 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 chose 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, etc. 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 ungi non ut hoc omnino facianius sed ut semper omns cum diligentia bonum hunc thesaurum studeamut occultare. Chrisost. super Mat. homil. 21. Hubenda est in istis componen dis ratio tempo rum, quibus Christus est locutus, & spectandus est loquen tis scopus Bez. in Math. Vnguentorum usu nunc vix quisquam sinc luxus suspicione justa utatur. Ibid.  what bitter words would they spare to load us withal, who upon 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 than a practice, 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 withal diligence we should study to hide 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, than the practise enjoined. For now if a man should use that ceremony of anointing his head, etc. He can hardly use it without just suspicion of waist, and rioting. Whence we may observe, if notwithstanding Christ his own practice, yea his express commandment, the Church useth her liberty in refusal of this custom, than much rather may she in that ceremony of sitting, where only is Christ his example, but no commanundement 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 miraculosae, piaculares, morales, Heming. dominic. Quad. Sieadem tent● mus prapostera erit a●nulatio. Cal. 1. Pct. 2.21. Rom. 4.25. Math. 11.29. Colos. 3.13. Ephes. 5.2.  & therefore it is fit to distinguish Christ his actions, & know how far forth they require our imitation. Some were miraculous as his walking upon the water, Math. 14. Cleansing the Lepars, restoring sight to the blind, fasting forty days 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 rose 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, 
Luc. 9.23. Christi pana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Afflictiones no strain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Non dicit iciunium suum esse imitandum etc. Chrisost. in. Math. homil. 47 Non dicit disci te a m● mundum fabricare aus morious suscitare August. de 5. virginita. c. 35  that we should follow his steps in denying ourselves, and taking up his Cross, 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 faith 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 heart. 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 precedent, 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 necessarily require our obedience, we are in this to rely on the judgement 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, 
jewel. count Harding artic. 1. sect. 8.  standing, kneeling, & other like ceremonies observed in celebrating the holy mysteries are to be moderated and appointed at the judgement 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 jangling to the contrary, read we, M. Caluin touching this action, who in his institutions moving the question whither (kneeling) at time of solemn prayer be a humane tradition, 
Dico sic esse bu manam, ut simul sit divina: Dei est quatenuspars est decoris illiu●, cuius cura & obseruatio per Apostolum comen d●tur, hominum autem quatenus specialiter designat, quod in genere suerat indicatum Cal. Instit. lib. 4. c. 10. et. 30 Quoad genus di vina quoad speciem humana. Ibic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. justin. martyr. apol 2. add Auto nium imperato rem. Aliud stans als udsedens.  that one may refuse, or neglect, answereth thus. I say it is so a humane tradition that withal it is divine: Gods it is so far forth as it is a part of that beauty, whose care and observation is commended us by the Apostle: it is man's, or of men, so far forth, as it specially designeth what was showed 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 jesus Christ that was given for thy body preserve it to eternal life, etc. 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 prone it? A Catholic affirmative hath either need be, or give a Catholic proof. Because the Paschall 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 enforce staves in our hands, for so the Hebrews eat the Passeover. 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 upon their knowledge. For in another place before alleged they tell us, 
Part. 1 pag. 18 30.  that the Minister must not affirm more than he knoweth. Since therefore they know so much we have done, yet they that so speak, prosecute it thus far against us.   

It is granted: They that kneel before the Sacrament detest Idolatry: yet their outward bowing to, or before a creature in the matter of God's worship, is a breach of the second Commandment. Thou shalt not how 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, than Peter at the raising up of Tabytha must be so charged, for he kneeled on his knees and turning himself to the dead budy said Tabytha 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 Angles themselves, or our brothers, & sisters where we are and live, or the roof, and walls, and whole edifice where we pray, valesse 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 God's worship is a breach of the second Commandment, it is very material to know, what they mean by these words (in a matter of God's 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 God's 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 Bread and Wine Popish Images. or Idols, and esteem our howing 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 is 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 bs 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 reverenec (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 Jesus, partly to stir up in others a more religious estimation of those divine seals; 
Seiungimus nos ab Epicureis con temptoribus ●ysteriorum, excitamus alios adveram reverentiam ne occasio detur simplisioribus etc.  partly to remove all profane thoughts of Epicures and like contemners; partly to put a difference hereby even externally from other Bread, 
Vulgares concoe ●ationes.  and Wine, which at home, or in our Gossipping and public feasts we receive, as the good creatures of God with thanks giving, 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, and Wine. And if for fear of 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 God's worship: Now how seemly that is let the indifferentest give judgement? 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, etc. A ceremony wherein we judge not them, neither should they, or any else condemn us. 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 forbidden, 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 qualitte, for the thinness did not so fully represent the form of ordinary Bread.  
3. The fashion was round.  
4. The stamp upon it was, we think, the Image of Christ crucified.  
5. The gross opinion than 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 practice 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 mist●ked, 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 manner of the action. 
Si qui infirmitate suorum ceactivel alias ob causas aliquid aliud ex vetustis ritibus sib● retinendum pu tarit, sua cut. que maneat lia bertas. Beza. 0664 0 de can. do●●. adners. lar. li. pag. 146.  For Geneva is no more a Lawgiver unto us, than we are to it. This folly advanced Rome to that height of pride, whereunto she aspired, enforcing all other Churches to her rites, & ceremovies. 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 have their accustomed liberty herein Peter Martyr thus determineth this question for us, & others. I advise in adoring when, we receive the Eucharist, that we stay not in the elements, but worship in spirit, 
Quoadisti doce rentur P. martyr Com. Loc. clas. 4. c. 10. & 50. Adoratio interna potest absque periculo ex biberi, neque externa sua na tura esset mala Multi eni● piè genu fle●tūt etc. Nisi requen● esset de his rebus in conci●ns bus nic●tio. Ibid  and truth, Christ sitting in the heavens. 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 have 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 ●●ings 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 read, then may these Elements have the like.  
3. Yet not they, but Christ signified by them:  
4. He would have external reverence by kneeling spared only for a time:  
5. But inward adoration alway exhibited, because without danger: Now inward worship is more than 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 judgement 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, sincque illo (uni deo debit●) ●●ltis, cum debita tamen religione & reverentia percipi ad●●●nis trariq●e debet, atque ca inpri ●is, quae onnium est maximè fide scilicet, & sui ips●●s explorati ●ne 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, than no such fear, but it may still be used: which is our very case at this day. Beside the judgement of this great divine, we have the consent of the Churches of Bohemia, who far from superstitious adoring the Elements, how 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, namely faith, and examining every one's own self. 
Sacramentum religiosè cum ● nipietate distri bustur. Populus autem fide●ium usitatissimè in genua procum bens hoc accipit cum gratiarum actione. etc.  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 thanks giving, joyfulness, singing of hymns and holy Psalms etc. 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 contrarily 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 mame do fear. If they take our communion for the mass then have they reason for the name. Bishop jewel proving that a private mass, for 600. years after Christ was never heard of, calleth that a private mass, where the mass-priest alone did eat, and drink although in public, and that happily 2. or 3. or more such as himself all apart were mumbling, one in this corner, another in 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 only every mass priest 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 heirs of their scruples had the use of the feruler more fit themseles to be under a ferular. The gentle admonition that was the first bate for this idle debate, then rawely entered, since over hotly followed (but vainly, and unfruitfully 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 enjoin us to prove what they now reprove? Look over the book of common prayer from the first word to the last lease, it were an adventure warrantable (should the main cause lie on it) to justify all by this one, and not to spare a solemn protestation that we will lose 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 we use these terms. Name the leaf, page, sentence, line, any syllable that beareth to any such purpose. Mean they it in these words of the Rubric. There shallbe no celebration of the Lords supper, except there be a good number to communicate etc. 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, ●. 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 then. Turn we to ye communion of the uncke, where the Rubric is thus. For as much as all mortal men be subject to many sudden perils, diseases, & sicknesses, and ever uncertain at what time they shall departed out of this life, therefore to the intent they may be always in a readiness to die, whensoever it shall please almigty God to call them, the curates shall diligently from time to time, but specially in the plague time exhort their parishioners to the oft receiving in the church of the holy communion of the body, and blood of our saviour, which if they do, they shall have 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, than 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 convenient place in the sick man's house, where the curate may reverently minister, and a good number to receive the communion with the sick person etc. A quick eye may soon overhip 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 them, that be appointed to communicate with the sick. Here still in these places are more than one to join with the minister, and therefore is not the communion ministered to one alone. Where then is it they have somuch as the least them 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, than the curate shall instruct him, that if he do truly repent him of his sins, & steadfastly believe that jesus Christ hath suffered death upon the cross for him, & shed his blood for his redemption, earnestly remembering the benefits he hath thereby, & giving him hearty thanks before he doth eat. & drink the body & blood of our saviour profitablely to his soul's health, although he do not receive the sacrament with his mouth. In which brief, many causes are alleged for not ministering the communion 

1. extremity of sickness.  
2. want of due warning  
3. lack of company  
4. some other just impediment.   In supply whereof, least the sick party may find himself a grieved he is to learn●; if he have learned, he is to remember that earnest, and true repentance of sins, and a steadfast faith in the merits of Christ his death with a but meditation of all the benefits, that come thereby, and hearty thanksgiving to God for the same, are an effectual powerful, true communicating to his soul's health, though the visible elements be not for that time received. Nitherto then somuch inquiry (as as hath beens made) yieldeth no sufficient prose for their querelous allegation: Some other place belike there is, or else they are ill bestead, that without all show in the world make show of complaint. Were it not for one only sentence violently wrested, they had no colour at all. The words are upon 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 neighbour's can be got ten to commnnicate with the sick in their houses for fear of the infection. Upon especial request of the diseased, the minister may: lonely communicate with him. Where the caucat greatly sets forth the wisdom of God in raising up the thoughts of his church, by kindly provideing for occurrences, whither of health, sickness or any contagious disease. Sufficient affliction we may think it, when the Lord humbleth a man upon his bed debarreth him access unto the public congregation. For no doubt in the stirring of the seas one wave overtaketh not another more busily than surges of grief accompany one another in a man's 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 deceived) 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 doth a multitude that keeps a feast. (O Lord of hosts how amiable are thy owellings) when he sendeth long wishes after the courts of his God: The flight of a sparrow, that sluttering of a swallow occasion multiplied thoughts The little ones scarce peeping forth of their shell, more happy than he. For they can 〈◊〉, and 〈…〉 the altars of the Lord of ●offs. A steaking sigh often falleth from him, and that sigh not speechless. O that he had the wings of a dove them would his souls find comfort in the tabernades of the most high, and because he cannot come abroad, might he receive ●●is letter missive to him, whither by hand, or month of the minister (so we understand the word of God, and the holy sacrament kissing each other, and coupling themselves ●●th in one a●●all to cheer him, pooze prisoner as he is) no question than would they be as seasonably welcome, as the rain upon the me w●●● grass, and the showers, that water the earth. It hath 〈◊〉 the case of many God his children. Hiperius and others dangerously fallen ●●ke upon some heave, 
In vita Hipea rit.  and ●●●●uous brunt they endured by temptations outward, ins●●●●● or both, to desire comfort upon comfort, and all little enough, as they thought, and knowing what great things are spoken of the sacrament, and how it hath ministered much joy unto them heretofore, with earnest desires they have cravand the like helps for their langaishing conscient● before they give their last 〈◊〉 will is a decayed nature: We that are at health, 〈…〉 brought to the dozes of death may think it more than absolutely needs, and (happily) so it is, because though a man he dep●●●ed of the sacrament, yet he is not dep● and of eternal 〈◊〉. But many in their distress thus persuaded, yet 〈◊〉 the 〈◊〉 thereof, 〈◊〉 they reckon, (and they reckon not a miss) that th●●● last and may thereby be made unto them the more comfortable. Wherefore as Elisha said to Ge●●●zie of the woman that did 〈◊〉 (as he thought) then needed. Let her 〈…〉, for her 〈◊〉 is vexed with in her, and the Lord hath 〈◊〉 it 〈…〉. Let them alone good souled: their sp●●ite in that ●●guish is much troubled, and panting like the heart, that brayeth for the water brooks will not take comfort to arile purpose, till it be had into the wine cellar, and drinks his fill, at the well spring of that spiritual consolation, which is committed unto the church, 
Viaticum illis qui de hoc saculo recedunt. Canon. Arausican.  and is the souls hea●●nlis viand, while she is yet a solo inner upon the earth. It is a doctrine of our church anouched in the Rubrici●e cited before, that in case the minister can persuade, he do his hest in de●ou●. But say he neither doth, 〈◊〉 can, and the ●●●ke body well assured of the truth of our doctrine, yet for all this coveteth to have the ●●gnes visi●●● aforded him for better imprinting in his memory the death, and passion of his, and our 〈◊〉 it (for unquestion but somewhat they add, and that somewhat is much comfort when they may be had) what can our church doc less, but so far yecide to the earnest, and in deebe possibly his last request then made upon special, 
Nemo illud vel quarit vel accipit quodiam habet, ergo in usu ●ucharistia, nec quaritur nec ac cipitur remissio peccatorum. Andrad con Chemnit & passim Anabap Illum pater proponit fide appre hendendum, & accipiendum ad remiss●●nem peccatorum, & in verbo & in sacramontis. Chemnit. de in stitut. sacram. cana pag. 77. B In hac carnis noctra depranatione inter tam varias Diaboli insidias etc. Ibid. Cum promiss●e loquatur in genere, an etiam ego qui credo, habeam remiss, onem peccatorum an verè, & certo & firmiter came ●abeam. Ibid.  and weighty occasions. No then but instructed in the words acknowledgeth that he, which reputes and believes the Gospel receiveth forgi●enesse of soute▪ which as it is a true foundation, so an ill frame is raised upon it, that therefore there is no need of the sacrament. For to what end seek we remission of sins when we have obtained it already? But such conclusions are in force with those, who look upon the truth with popish spa●tacles, or Anabaptises— eyes: Their wrong imagination springs from ignorance of the doctrine, and saving use of this sacrament. For Christ the mediator with his obedience, and merits is the only foundation of reconciliation with God, and remission of our 〈◊〉. 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 ail away alike fresh, the beauty never fading, so as one had, we have no ●e●de to think 〈◊〉 more of it. But the perpetuallaction of saith, and day●●e exercise in this life is to apprehend Christ more, and more firmly, to abide, and persener in him, not that he can be utterly, and quite lost, but because else the live ●e feeling, & present comforts there by had may weaken and fa●●●. Nay there is not any moment of time in this corrupt estate of ours, what with the devils snares, the world's suggestions, and our own decevable hearts. But the more we examine ourselves, the more we confess this for a truth, that we are to seek, embrace, & apprehend the favour of God, a forgiveness of sin. Beside that in temptations the mind is chief grieved in such a question as this. Whereas the promiss speaks in general terms, how may it appear to me who do believe whither I have remission of sin, or how may I assure myself certainly hereof? To this end therefore God, who is rich in mercy which he hath powered out in ab●●●●dance upon them, that ●o bele●●●e, beside the word, 
Frater verbum▪ instituit etians usum sacram●● tertum. Ibid. justin martyr, apol. 2. versus sid ne Dionysi. Alex and Pabia. in epist.  hath ordained the use of the fro●●meded▪ Shall we looks to the times ancient, or present, the equity of this truth 〈◊〉 soo●● 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 〈◊〉 〈◊〉 rist unto the absent in token of their loan, 〈◊〉 mutual ●●●ship. Such absent, as were either necessarilith nored▪ 〈◊〉 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 bear●●● re●●●●●ation on all sides) were made partakers of the holi●●misteries, 
Supa●●●●● recaps poster v● rum nems all's attender at. E● (ebb. lib. etc. 44. Mo●●●●● as ●●●●tan● v●. mages mèst etian awls teasuppli●●●● petier●●e an●● mitridebare, ve spe bo●●●●● 〈◊〉 Ibid. 〈…〉 dunt ex●●●por● 〈◊〉 gi●●● g●●la 〈◊〉 tu● v● fifo●●● 〈…〉 rio vita. 〈◊〉 ●ō defraudetur v● atico. Concil. Nicen. can. 12. grac. 13. Quoties aliqua infirmitas superuenerit, cor pus & sanguis nem ille qui agrotat accipiat August. sirm. detempore.  though at home an their deathbed This witnesseth justin Martyr, who was in the first age after the Apostles: And in the second age a●ample may be taken from Dionys. of Alexandria in his Epistle unto Fabius as it is quotet by Eus●b. writing the bistorie of Serapion, how falling through pe●se● vution, offering to Idols he was out off from the church, to the terror & affrighting of others: Good old man he often desired to be received in to the bosom of the church: It would not he. No may a ●●●eded the request. His ●cknesse out en●●●● belay 〈◊〉 blasse f●● th●●● whole days deprived of the use of ●●●●nces the 〈◊〉 to himself again, at what time, seeing how it was with him, he grew more instant, then ever before to receive the sacrant out, the pledge of his peace made with God & the church which no sooner obtained but withal most come ortably be finished his life 〈◊〉 thing usual in those times for such ●●lay a dying, if they made request special earnest suppliant, humble request, they were allowed that favour of the commnuion, that supported with a good hope they might departed hence in peace. In the next one the same course was held by the council of Nice where the fathers & gan●●in charge according to the ancient rule, that the holy▪ commnuion should be denied none toward the time of their death. This council so ancient as it was nigh 1300 years ago, even then cousessed that this order (the church took 〈◊〉 retain was before those times much auncioniar▪ Sa●i● 〈…〉 long after, as we 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 it sick ●●●●i●e the body & blood of the Lord. 
Quoties aliqua infirmit●s superuenerit, corpus & sangusnem ille qui agrotat accipiat, August. ser. de tempore. Aegrotis dare oportet fateor sed etiam coram agroti● p●ssent perage mysteria, I● martyr. Aegrotis quipe tebant cunam dominicam non negabat●●u Suta Oecolom-Bue●r censis. Cal. epist. Museut. tis. de can. dom. Sine superstitia ou●, & effendicule & ut a fla● gitat agrotor●̄ infirmitas n●limus sanè ob●qusam ecclesia● s●ind●re, Became.  In these latter times Peter Marty● answering this objection that the ●derament must be ministered to the sick. It must I confess (saith he) be ministered to the sick. But then mighty be in the presence of the sick. In the life of Oe●●compadius it is written of him. The sick that desire the Lords supper he denied it not them. Bucor in his censure allo●eth &c. to doth M. Caluin in his epistles, if the sick folks desire it. The like doth Muscului and Hiperius. If this we speak of (faith M. Beza) may be done without superstition, and offence, and that the weakness of the sick party do require it, we would not truly that any one for such a cause should rend 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 fitteth best, when we are most humble, and penitent, which commonise 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 squeze● with a serious consociation offi●a●●, 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 states, or conceiving amuse of our sacraments ministry, doctrine etc. afterwards touches in heart seeing the grossones of their error us recover themselves, the Lord mightning their eyes, that they beg with great earnestness to have 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 children 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 hearts) yet once again ere they give up the ghost, how the Lord may yield them like comforts, and that with more cheerfulness than 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 love-token the very joys of heaven presented unto him, as an effectual motive to hasten him hence, and to strengthen him in his journey to his long home?  

The Communion Book giveth allowance to the Minister, to minister to one alone.  
Nothing contrary to God's word, and Christ his institution to minister to one alone at a time, for how can it be otherwise. 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 servant, nor friend, nor chairewoman, nor keeper to tend, and tender him in his sickness, yea even in the Plague-time God disfurnisheth 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 caredfor, so are many much rather both of his family and of the whole parish, lest through his undavisednesse he draw them into the like contagion. 
Zanch. in Philip. 2.27.30.  Master Zanchius showeth 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, yea so doth the Rubric in the Book of common prayer, 
Can. Eccles. 67.  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, is the Minister no body, doth not be, 
Etiamsi minimo numero. B●cer. in Math. 18.19.  and that sick party make a number, though the least of all numbers? If but two, or three agree upon earth sayeth our Saviour, etc.   

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 velan. virg. cap. 5.  Particularities are signified under that which is general. And therefore in saying (eat ye) necessarily 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. 
Arist, Physic. lib. 1. c. 2.  For see their argument how it is concluded. 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, etc. 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 than 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, etc. So do they: But say: must we needs tie ourselves to that very syllables, which Christ spoke, & 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 upon delivery of one part of the Sacrament. 
Minister ecclesia unicuique ad canam accedenti partem de pane domini defractam porrigent dicate, panis quem frangimus etc. 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 sayeth: 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 overballanceth godly wisdom,) furiously convent the consciences of men. Not amiss to speak to men's hearts out of God's word plainly, and truly; but splenetickly to gall men's 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, etc. We hold not fit. The fault is not better known, than they are, that make the fault. 
Scio me offence rum esse quam plurimos qui generalem d● viti is disputationem in suam ref●rūt contumelians, & dum mihi irascuntur suam indicant conscientiam multo peins de se quam de me judicant. Ego enim nen inem nominabo, nec veteris com●dia licentia certas personas eligam atque perstringam. Hieron ad R●st epist de viuinds 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 shame, 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, than 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 have 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 God's judgements so warrantably we cannot do.  
3. Our voice comineth unto all at once, but distributing the Sacrament is to man after man.  
4. These petty controverst Divines, that are so hard to please, allow in Baptism, that the Minister say, I baptize, though our Saviour spoke 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 applicatory seals of that 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. servus Christi in nomine etc.  but let, N. the servant of Christ be baptized in the name, etc. 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 only reason why they do not, is, some foreign 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, 
Non praescripsit suis ministris Christus quibut, vel quot vo cibus essent usu ri etc. sed actum ipsum definist. Bez. Qq. & Respon. pag. 85. Formula in latinis ecclesiis ob seruata mihs videtur admandatum domins propius accedere, & confirman dae baptizandi fidei accōmada tior. Ibid.  which Master Beza maketh in the words of Baptism may suitably be used in the words of the Eucharist: 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 servant of Christ be baptised, 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 commandment of the Lord, and is far more fit to confirm the faith of the party baptised. Because the Minister speaking of himself in the first person I baptise, and putting to the pronoun (thee) maketh the mind of the party baptised, 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 Euchatist we use these words Eat thou. 
Tum ad promisstonem propriò, ac peculia riter 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 produced 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 vuctio qua spiri tus sanctus efficax. Ibid. sect. 15. pag. 197. Private a & extrema agro● tantium comunio etc. Musc. tit. de coena d● 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 believe. In divers other Churches this manner of ministering the Communion in a private manner is to be retained as Musculus witnesseth for this end, that the party thereby may be strengthened in faith, mand 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 upper 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 years after Christ the whole service and sacraments celebrated, but in hidden places, private and secret, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  at what time persecution, & sickness were in force? that former of which two ceaseth, namely persecution; for God hath raised up one, whose just title Defender of the true ancient faith strengthen & eue● 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 have the communion sometimes somewhat private, not any way herein contrary to our saviour christ his institution. But for aught we can see complain we may of want hereof, not using it at all, rather than of the abuse in using it ill. For what with the venom of some doctrine, as that sacraments need not, what with the profaneness 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 that danger of contagion by some diseases, a very ancient praiseworthy commendation is discontinued. Satan much advantaged and the sick soul, that needs the spirit of corroboration against the terrors of death and heartened in a joyful expectation of deliverance in good time, is then left destitute, when is most use of all such possible helps. What think we of this? Shall Scribes and pharisees 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 prove a good Christian (alway provided) we do not so much as Papists. Because they pray, fast, give alms, etc. We shall do well to do none of all, 
Seven. 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 fleed? 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 souls 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 b● (though desperate yet) not infectious, or if none can be got (and that were very strange) yet because others default may not abringe a sick man's comfort, resolve that the Minister communicating, the sick party cannot be thought to receive alone, as some are disposed to argue.    

Chap. 11. Of Confirmation. These words are in the Rubric before the Catechism: Confirmation is ministered to them, that be baptised, 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 devil, etc. These words we cannot Subscribe unto.  
IMposition of hands joined with holy prayer is a grave ancient custom, whose original we read of in Scripture, as of Isaac blessing his Son jacob, 
Genes. 27.24.  when he would offer, 
Exemplum habemus in Isaac qui manus etc. Calu. apud Marlo. in Math 19.13.  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, 
Genes. 48.14.  as when josua was chosen. Num. 27. 
Exod. 29 10.  In bodily cures I thought (saith Naaman) the man will, 
Levit. 1.4.  etc. Call upon the name of the Lord, and put his hand on the place to the end he may heal the leprosy: 
Numb. 27.18.  And Christ our Saviour used it, 
2. King. 5.11.  when he entreated to lay his hand upon his daughter, 
Math. 9.18.  as also in curing a blind man: 
Marc. 8.22.  as also in admitting little infants to bless them, he put his hands upon them, & prayed. After whose departure to the Father, 
Math. 19.13.  the believers for a time used it in common. 
Marc. 16.17  For so our Saviour promised They shall lay their hands on the sick, etc. But then (& alway after) the Apostles, and after the Apostles in succeeding ages, (Bishops in regard of their prelacy (as S. jerom witnesseth) did accustom themselves to this ceremony, & withal God did vouchsafe miraculous gifts, which have 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 farther, but David, and the spirit of David hath farther to go. The date is at an end for those extraordinary 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. etc. as (if like the children of the prophets crying Death in the pot, when somewhat was shred in, scarcely pleasing their taste), so these mean, there is death in this sentence, not fitting their knowledge, that have tasted of the heavenly grace revealed in the word; we answer this phrase by imposition of hands etc. is agreeable to scripture, 
Act 8.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 Simon Magus, saw that by laying on of hands the holy spirit was given etc. 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 etc. The like we find in the writings of the fathers. Tertul●ian thus, the flesh is shadowed with imposition of hands, that the soul may be illightened by the spirit. Again in another place. After baptism administered then hands are laid on by benediction, and blessing, 
Caro manus impositione adumbratur, ut anima spiritu illuminetur. Tertull. de" imponitur per benedictionem advocans & invitaus' spiriturn sanctum, Id de baptis.  advocating and inviting the holy Ghost. This ancient manner Saint Cyprian justifying out of acts 8. by the example of john, and Peter, maketh this observation. The faithful in Samaria (saith he) had already obtained baptism, only that which was wanting Peter, and john, 
Nunquid quoque apud nos ge ritur, ut qui in ecclesia baptizantur per pra latos ecclesia offerantur, & per nostram orationem & manus impositi onem spiritum sanctum consequantur. Cyp. epist. 73. ad Iubatan Post fontem sequitur, ut perfectio fiat, quando ad invocationem sacerdotis spiritus sanctus infunditur. Ambros. lib 3. de sacrament. c. 2. Exigis vbiscrip tum sit? In acti bus Apost. sed etiamsi scrip turae authoritas non subesset totius orbis in hanc partem consensus instar precepts obtineret. Hieron. adver. Luciseri. Si superuenerit ad episcopum cumperducat ut per manus impositionem perfics possit. Concil. Eliber can. 38. Eos episcopus per benedictionem perficere debebit. can. 77. thid. Manus ab episcopo imponi ut accipiant spiritum sanctum. Arelat. can. 17.  mundi, donum sp●●tus sanctvaleant accipire. Aurelian. Deus largitur gratiam per impositionem manuum. Chemuit de sacrament ordints. pag 245. Donum comfirmatum in eo fuit & 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 powered upon them, which also is now done among ourselves, that they which are baptized in the church, are offered up to God by the prelate's of the church, and by our prayers, and imposition of hands obtain the holy ghost. This phrase continued to the days 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 powered 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 (saith 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 counsels, 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 be perfected, and after ward 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 testimonies of antiquity, among our late writers not to name many: Chemnitius & Zanchius witness that 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 ceremony it is, that they so write, 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 have we for some few unadvised men's pleasure to renounce a truth so throughlie 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 devil.  
Proof for some men's 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 be 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, than not to imposition of hands, and prayer. In making answer whereunto, we 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 only, 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 only unto them. For the spirit properly is the spirit of strength, and corroboration and none else. As means indeed, or helps so the sacraments are, but so are they not alone. For the word of grace is able to build farther, and exhortations, and faith, and prayer, and daily experience of God's mercies heretofore, and conference with learned men, and diverse other good blessings from Goddoe strengthen a man against all temptations etc. Wherefore in a word we 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 have 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 we 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 sign of commending to God that same party, on whom hands are laid and if so, what difference is herein, from that practice, which our church retaineth. May it be a sign of commending unto God without derogation to the sacraments, and shall it not be as lawful to certify of God's favour? Hitherto we have always thought, that they who are commended unto God by prayer (as at this time they are) have 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 coth, 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, trebled, than this ceremony annexed withal for a visible sign and not a sacramental sign, which consisteth of some outward earthly element as bread, and wine etc. 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 upon 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 conjunction 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 internally internally to God, both effectually, but in a diverse manner the practice of such disputants may be more justly suspected, than 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 devils are cast out: 
Math. 17.21.  None but knoweth fasting 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 yrayer unto God, we read 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 fidei professionem ediderunt, dea cretum est, ut cum venirent ad maturiorem aetatem, vocaren tur ad ep●scopum, ut publicè fidem svam proficerentnr Tune episcopus manus imponebat its, hoc est orabat pro iis, ut in ve rafide persisterent. P. Martyr. Com. loc. clas. 3. c 8.14. Inutilis est confirmatio, nisi primo modo ser vetur. 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 we are led 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 years, they should be called to the Bishop to make public profession of their faith. Then the Bishop did lay his hands upon them, that is he prayed for them, that they might continue in that true faith, which they publicly 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 than 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 he should be 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 have took such pains as to come from jerusalem to Samaria to have laid hands upon them, whom Philip the Deacon did baptize. For they might have prayed in jerusalem for them, but to show that the other ceremonial action might have 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 be sufficient to represent, and seal up unto us God's favour, as in Baptism the washing of water, in the Lord his supper the representations which the bread and wine do offer to our minds, 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 God's favour as special graces, which the said sacraments 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 Christ's 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. etc.  or the reader again, we 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: therefore (supposing it were true that is falsely surmised) the like may not be said of imposition of hantes in comfirmation. For the argument itself here used (to ripe up the very bowels thereof) is very weak and ruinous. The sequel of the Mayor proposition we utterly dent (that is) It doth not follow that we detract from the sufficiency of Christ his institution, if we 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 days of the law. If the signs that God hath ordained in the law were sufficient to represent and seal up unto the jews God his favour as in circumcision the cutting of the flesh, in the passover the representations, which the Paschall Lamb did offer to their minds, them to bring in other signs as imposition of hands etc. is to detract from the sufficiency of God's 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 then 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 we will examine the words yet more thoroughly.   

If the signs that Christ hath instituted be sufficient etc. (See before)  
The sufficiency of a thing, whither sacrament, sign, yea of the word itself is not impeached be addition of that which is explicatory and of good use. Sufficient is the holy scripture itself, neither may a man add, or detract from it, a curse there is upon those that so do, yet none of all their persons are in danger thereof, whose reverend, ancient, painful godly labours have been employed in commentaries, expositions, sermons, catechism, paraphrase, or the like, nor do their commendable travils detract from the sufficiency of the scripture. Sufficient is a word of truth delivered by one honest man to another, yet an oath sometimes is annexed, and never thought derogatory to the truth being so tendered, as it should be. Sufficient is an oath to bind a man, 
Simin●r ●ai●● re● discerit.  yet more inviolable, and barder upon any plea to be recalled, when a corporal ceremony of lifting up the hand, or laying it on the holy gospelis joined thereunto. Sufficient is a vow made in baptism. For therein we promise unto God all things that are for his glory, our neighbour's benefit, and our own duty, yet if a man do promise any thing afresh, bending himself to, or from this or that, being the furtherance 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 have well been spared.   

The like may be said of other like things, not commended unto us by Christ's 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 we have cleared imposition of hands which was not by Christ his institution in the 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, 
Audiviiam ex te confessionem sides tuae quodcredas in deum patrem, silium, et spiritum sanctums in hanc igitur confessionem in tingo te in aquam, vi hoc signaculo certus sisle esse insertum Christo. vade in pace Brentius in catechiss. de bapt. Sponsores Tert. debaptismo.  not mentioned by institution or impious addition, we hold a speech that proceedeth from more spleen than 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 upon Christ's institution may appear before, as also by M. Brentius, who in his catechism approveth of the minister that shall say thus to a new convert coming to baptism. I have now heard of thee a confession of thy faith that thou believest in God the father, God the son, God the holy Ghost, & therefore into this confession I baptize thee into the water that by this seal thou mayest be sure that thou art grafted into Christ. Go in peace. The having of Godfathers and Godmothers in baptism is a thing not commended unto us by Christ's institution, yet no impious addition: The ceremony of dipping once or forice in baptism is that, 
Tertull. de coro milit. & adverse Praream. Chrisost. homil. 24. in loba.  which the church hath used diversly sometimes one way sometimes another: thrice at a time in, and before the days of Tertullian, and Chrisostome, 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. add ●eand. council. Toleta. 4. c. 5. Euseb. Lister. ●c cles. lib 7 cap. 20.  and Christ his 3. days abode in the grave. The giving of a name (as we term it a christian name) to the child in baptism is not commended unto us by Christ his institution yet we hold it (as our church useth herein) no impious addition. The ceremonies of diving the whole body into the water, pausing unter the water and rising up again from thence seemeth to be an ancient rite, 
P●scator. 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 no we 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. 3●.  These signs, actions, additions all significant used in the administration of baptism, yet never to this hour (except we only this objection) ministered just cause of dislike, as being thought impious, or derogatory from baptism and the sufficiency thereof. The like we are to exemplify in the sacrament of the Lord his supper, which is (that we 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 be 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 all persakers of one bread, yet the, which this sign instituted by christ doth represent and scale unto us, 
1. Cor. 10.17. justin. martyr. apolog. 2.  the very same representation was offered to the minds 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 giving like honour one to another, 
Non solum ami citiae sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bez. 1. Cor. 16 20. & 2. Cor. 13.  and so by consequent a note of God's love unto them. Not of Christ's institution, yet not therefore detracting from the sufficiency of the Sacrament, nor an impious addition. Many other instances we might add, but this shall serve 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 Lord's 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 upon 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, etc. Or such as represent special graces, as if their seal were to represent, and make some fair 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 God's children, yea more than all this, surely more would have been added, and not thus rawly ralling 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 said (to bring in, or to approve by subscription the bringing in of other signs, etc.) (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 God's grace and favour, we how no way derogatory at, or after administration of the Sacraments.   

In the prayer the Bishop saith After the example of the Apostles we have 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 it. A ceremony it was used after Baptism upon diverse considerations, but alway for further strengthening the party, whether baptized, or to be ordained. And if comparisons were needful. There is reason to judge of the two, young children (anon after they have been entered in the principles of our holy faith) have 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 hearts and memories.   

They had warrant, the Bishops have none.  
In this point, Apostolical practice 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 us. This fashion of imposition of hands the Church (saith Austin speaking of the custom continued unto his days) retaineth in her Prelates. 
Hunc morem impositionis manu um in suis praepositi● e●iam nunc servat. August.  And the reason is manifold, why they rather, than other Ministers that baptized the children. 

1. Because Philip that baptised 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, 
Heb. 7.7.  for without all contradiction the less is blessed of the greater.  
3. They rather than 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 baptised.  
5. For greater grace, and reverence to the proceedings countenanced by one whose gravity, years, and authority much prevaileth in such occasions.  
6. For annoying of heresy, schism, and the like.   Lastly, for that the Bishop might be an arbiter twixt the Parishioners and their Minister in praising, or dispraising, accordingly as upon 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 faith, and all such necessary points as well beseem a good Christian to his soul's health. These and the like in histories seem to be the cause why Bishops laid on their hands, and prayed over children baptised, 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 he come to more years, 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 only, though not expressly commanded in God's 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 approoned 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 adhibita impositione manuum in ella sis n● confirman di quanquam ipsam manuum impositionem putamus liberae obseruationis esse, ut cutus exemplum quidem Apostolicum extet, non autem preceptum Christ's Riscat. in Heb. 6.2. Ad precationem pro illespueris sine superstitione adhihers posset impositio manu 'em. Nec inanis esset ea precatio. Nititur enim promissionibus de dono perseverantiae & gratia confirmationit. Chemnit. de confirm. p. 69. De exhortatione etiam ad per severantiam & de confirmatione per verbum in semel suscepta doctrina & fide extant Apostolicae ecclesia exempla. Act. 14.15. & 18. Ibid.  not derogating from what Philip did, nor extolling 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 have 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 precedent, 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 have laid on our hands, etc. 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 edifying 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 faith. 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 judgement whom we cannot think partial in this behalf, that the phrase, which our Book useth (after the example of the Apostles, etc.) is a phrase irreprovable.   

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 upon God. For they did pray that it might come upon them, on whom they laid hands, but themselves did not give it. 
Non quia ipsi dabant, sed quia ipsis orantibus datusest. August. in joh. evangitract. 6. Orabant, quippè ut veniret in eos, etc. Idem de Trinitate, lib. 15. cap. 26.    

The Bishop layeth on hands, but giveth no gifts.  

Signa crant tempori opportuna, oportebat enim ita significari Ibid. Significatum est & transut numquid modè quibus imponitur mannus ut accipiant spiritum sanctum hoc expectatur ut linguis loquantur? Ibid. Ita perverse cor de aliquis vestrum fuit ut diceret, non acceperunt? etc. Interroget cor suum etc. 0752 0 Id. tract. 6. in epist johan. Sed invisibiliter & latentur intelligitur per vinculum pacis eorum cordibus divina charitas inspirari. Id. lib 3. de bapt. c. 16.  Those gifts were signs fitting the time. 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 all languages, so much was signified, but is past and gone. Is it now expected that so many speak with tongues, as have hands laid on them to receive the holy Ghost? or when we have laid hands on children, doth every one attend, whether they speak with tongues, and when he hath seen they speak not with tongues, hath any of you been so frowardly bend to say, they received not the holy Ghost? etc. 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 he 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, etc. 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, etc. 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 only for miraculous gifts, but also for confirmation and strengthening of their faith, 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, endured no longer, than the miraculous gifts, as unction with oil named by Saint james: yet another kind of imposition of hands, mentioned Heb. 6. is, and may be in perpetual use, etc. 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 acknowledge (saith he) Imposition of hands with prayer, that they which were so taught, instructed, and exhorted might receive strength of God's spirit so to continue. And where those accusers lay to our charge that there are among us, which put the baptised coming to years of discretion to their own choice, whether they will continue Christians or no, he utterly denieth that imputation, adding hereunto in our Church's name, that they are required to make confession from their own mouth of the same articles, 
In primitiva ecclesia, qui ex paganismo in Christianismun etc. Innocent. Gentilit. in exan council. Trid. lib. 2. sess. 7.6.4. pag. 83. Illis manus imponebantur ab episcopo deum orante, etc. Ibid. Hoc denique sed seriùs sacramen tum appellatum est, sed a primitiva ecclesia confirmatio simpliciter dicebatur. Ibid.  and perform by themselves, what others promised for them. Then afterwards with these words he 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 acknowledge, as well as instruction. Gentiletus in his examination of the council of Trent handleth the argument thus. In Baptism this ceremonte was retained in admitting two sorts of persons, one borne of unbelieving, 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 borne of believing parents (and so in the covenant) were first baptised, and then after growing up to years of maturity, were confirmed by the Bishop with prayer, etc. In the end this was called a Sacrament, but by the Primitive Church plainly and simply Confirmation.   

There is no commandment in God's word for this imposition of hands.  

Sci● quidem non extare praceptum hac de re, Inierim exempla Apostolorum & veteris ecclesia vellem pluris astimari, imo deberent nobis esse instar divina legis. Zanch. in 4. pracep. c. 19 pag. 716. Sciamus enim huius carimonia originem fluxisse ab Apostolis & ab illis authoribus institutam suisse ut esset solennis precands ritus, etc. Marlorat. in Heb. 6.3.  We answer hereunto as Master Zanchius doth of this ceremony in ordination. I know it well (saith he) yet in the mean 0752 0 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 us. Would they so were as he well advertiseth they should be. For we may, or must know that the original of this ceremony came from the Apostles and was ordained by them the Authors, to be a solemn rite of prayer. 
Quorsum enim cadem doctrina etc. nisiquia infants, etc.  non aliud restaret quàm illis manum imponere, etc.  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 upon them? This instruction in the faith was point after point a grave declaration how, why, into what, the little one was baptised, what the blessed Trinity gave and sealed up, how a covenant of grace was made, and a renouncing of Satan with promise of obedience. 

2. 
Secundum fora mulam Cated chismi quam tune habebant cortam & communem. Cal institut. 4. c. 19.4 Magistri Canteches.  The child being presented 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 corruptly taught (for there were heretics sometimes Novatians and Arrians, etc. 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. pra cep. c. 19 Tradere illis ius ut inter reliquos reciperē● tur Ibid. Bonum auctum & confirmaten per impositionun manuum Ibid. Quo (episcopalis) actio, qua alioqui gravis sanctaque merito esse debebat, plus reverentia baberet ac dignitatis carimonia adhibebatur manuum impositionis. Cal. instir. 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 Hebrews their beasts in the law when they laid hands upon their sacrifice, 

2. To give them right to be received among that rest of the children; so jacob laid his hands on Ephraim and Manasses.  
3. For confirming the graces of God's spirit in them, namely that the good etc. might be augmented and confirmed by imposition of hands.  
4. Tonote that the Lord took them 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 have the more reverence and dignity.     For more testimonies we might heap up, of Hessusius, Melanction, Herbrand, Bucer, Caluin, etc. But we will content ourselves with the two last. Master Bucer, upon the 4. to the Ephesians. The sign of imposition of hands Bishops only did give, and that not without reason. For whether the conenant of the Lord is to be confirmed to those that are baptized, or whether they are to be reconciled, that have 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 vera 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 have cited, speak against confirmation, as doth also the Church of Wittenberg calling it a vain, Popish, superstitious ceremony, and well may they so do, nor let out Church find any favour, 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?  
4. Or give we it prehemivence above Baptism? 
Consign te fig no crucis & cofirme te chrysmate salutis etc.   
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? etc.  
8. Or puffing over a cruse salute it with all hazel 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 days 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 forego all patience? Our hope is, when our Countrymen know the sincerity of our defence, and how far approved of by other Churches, they will flake 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 upon 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 re●.  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 her to take the communion book, which she did accordingly and without any spiritual guide to inform her (contrary to our church order set down) holding the book in her hand, did publicly and audibly read the words, wherein her consent is required. Which novelty pleased the father so well, as he would needs ask his parishioners, whither that were not far better, than 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 have strength, it mightily overmatcheth this practice 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 read an indictment 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 upon confession first made, turning himself to the people say etc. 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 than profess ministers, that have 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 be 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 solemnisation 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 be thought scandalous if need so require, that a confession be made in the name of all those that receive the holy communion, either by one of them (as this objection will needs have 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 proof of their untained repentance, both by word and deed. This Irenaeus witnesseth Certain women seduced, 
Mulieres quaedam à Marco haeretico seducta & corrupta cum convartebantur in manifest of a ciebant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plangentes & lamentantes corruptelam. Irena. lib. 1. c. 9 Chemnit. exam 2. part. titul. de confess. Euseb. lib. 6. c. 43 Novel constitut 3. ut d●termenatus sit numerus 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 (not withstanding private persons) made a public confession of their sins in their own name and behalf. And whereas any one of the ministers is named (beside the priest) we must know that many particular congregations had, as some churches yet have 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 than all 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 dueties so at Constantinople 60. priests, 100 Deacons etc. to read, sing, expound, and to make supply in the offices of prayer, confession, etc., 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 offeceth it in these terms. This general confession shallbe 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 be 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 only the ecclesiastical function of preaching, which yet is not utterly forbidden. 
Talis necessitas potest accidere quae mulieris vo cem requirat. Cal. Ibid.  For some such necessity may fall out (saith Master Caluin) though not ordinarily, which may require a woman's voice & utterance. And diverse examples might be alleged for the equity of such their humble, penitent, submssive public, leverall 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 showeth 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. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 12.1.  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. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 6.1.  Like unto that speech of the'uangelist Math. 12. jesus went on the sabbaths, through the corn which S. Luke rendereth in the singular number on the sabbath the second after the first, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ioh 6.45.  so this, the sacraments, namely that second after the first or like unto that Ioh, 6.45. a sentence written in the prophets that is one of the prophets namely Esay. 
Synecdoche integri P. scator indofinitè loqui solet vulgus. Beza.  For the vulgar people use thus to speak indefinitely. After which manner Master Zanchius writing of the Eucharist received by a man of understanding able to distinguish twixt the sign and the thing signified, which cannot be done by children. Sacraments (saith he) are mysteries whereunto none are admitted, 
Sacramenta sunt mysteria, ad qua non admittuntur, nisi qui fide praediti relationes possint intelligere discernereque signum a resignata Zanch. de cultu dei exter, pag 3●9. colun. 1.  but such as endued with faith can understand and discern the sign from the thing signified. Where this word sacraments understood of the Lords supper, for of that he entreateth, must needs be taken for one of the sacraments. Secondly this word sacraments is taken at 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 upon 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 more than two sacraments the communion book appointeth not, and therefore a parishioner is not enjoined to receive more.  
2. the placing of the words necessarily enforce as much. Not that every parishioner shall communicate and also receive the sacraments and other rites.   For had the book meant other sacraments as of penance, confirmation etc. He would have 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 penance etc. 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 Curate there are these words. Our saviour Christ not only to die for us, but also to be our spiritual food and sustenance as it is declared unto us aswell by God's 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 be, but rather by the holy sacrament of his body and blood etc.  
This objection may well serve for an argument, that the book meaneth by the word sacraments, 
Baptism itum tum intersorts quo Christus nos spiritu sancto baptizat, & igne, tum exterioris, etc. lun. parallel lib. 3. c 6. in Heb. Baptismos plurals numero no ininat solennes ritus & statos baptizandi dies. Cal. Heb. 6.2 Baptisma tum meminit plurali numero, non quod iteratus unquam sed sed quod plures Catechumini so lerent ad baptis. conu●nire. Beza. Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnanobis et illis fides, unus Deus, idem Christus, eadem spes, eadem lavacra sacramenta. Tertull. de velan. virg. c. 2. Apostolica traditio est qua in toto mundo praedicatur ut baptismi sacramenta. Hieron in 2. Thes. 2. Sensus est Apostolicam traditionem nihil aliud esse, quam doctrinam Apostolorum toti ecclesia traditam et sacras res ex ponentem quibus per baptismum initiati sunt. junius contra Belarm. de Ro. Pontis. lib. 4. c. 4:  2. parts, which make but one yet are two parts, namely the body and blood answerable to the outward elements, which are like 2. eyes though but one sight. One sign alone is called a sacrament how much more being more may they be called sacraments. If so: why not then the rather at what time the thing signified is implied therein? being as the other was bread and wine, so this in a sacramental relation the body and blood of our Lord jesus. An argument to prove so much may be this, by way of more than probable consequent. If the holy Ghost speaking of baptism (which is but one) calleth it baptisms as more, either because outward & inward, so M. junius interpreteth it, that is the element & the thing signified which numbered severally are two, or because of the solemn set days ordained in the primitive church for baptism, as M. Caluin renders it, or because many striplings novices in the faith did meet together at one time as M. Beza thinketh, then may this also though but one yet be 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 be called sacraments. A speech somewhat unusual, yet not untrue. Baptism is but one saith 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 saith, we & they have one faith, one God, the 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 (saith M. junius) is that an Apostolical tradition is nothing else, but the doctrine of the Apostles delivered to the whole church, and expounding the holy things, whereby in baptism we are entered into the church. Which speech of jeroms M. junius 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.   

Wither 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?  
We answer: 
1. Cor. 15.5. Act. 1.26.  This question (as commonly all such interrogatives) made thus cunningly, is but a snare set to entangle a reply. For example's sake: We read in 1. Corinth. 15. that Christ was seen of the 12. Where as in the first of the Acts there were but eleven, for judas had hung himself. Whereupon with a frame of words after the form of the demand here prefixed, we may style our question thus. Wither according to the word of God judas 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 we 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 we shall not only 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. We 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 communicateth often, as also because there are many communicants with receive with him, as also because of the several elements bread and wine, as also because of the several parts signified by them, as also the sacramental rites annexed to them. For all which respects though but unum totale, one entire thing, yet as hath been said in the language of 1400. years ago and now since in the communion book called sacraments in these words: He shall also receive the sacraments, and other rites. And again. The sacraments of the body, blood etc.   

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 seeing both by law and practise the contrary is required, what reason have men to wrong out church thus? (Other rites a man must receive according to the order in the book prescribed) namely bread and not a water cake, leavened not unleavened, only 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 he 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 than God in his word requireth. For children can have no faith Rom. 10. Faith cometh by hearing, and hearing by preaching.  
IN deed: 
part. 1. c. 30. p. 173. Ipsa baptismi actio est sidei professio. Aug. de precat. merit & remiss. cap. 27. Idem epist. 57 ad Dardanum. Nem● mibi dicat, quod non habet fidem, cui matter impertis suam involuens ●llam sacramento quousque ido●eus fia● proprio asse●s●● evolutan puranque recipere. Ber●a. ferm. 66. in Cantica.  if children can have no faith as the words in the objection plainly say, then is it true that faith & repentance are not to be required. But wherefore have 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) have no actual faith but yet (as S. Austin well saith) 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 folks, that know him. And S. Bernard stirred at such speeches as now are on foot. Let none tell 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 kind assent, it become fit to receive it open and plain. But more of this in the words following.  

Why are children baptised 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 believe 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 fly: 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 Paul's 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 steed and supply of faith working by love: the latter quotation of Scripture speaketh of such as are come to years and can distinguish 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 iustifleth. 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 travaileth in birth. 
Heming postil. in Math. 9 in Dommic. 19, post Trinitat. Act. 27.24  Another's faith benefiteth even an Infidel and that very much, we say not immediately to his justification, remission of sin, and salvation, but yet to 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 believe. Which faith obtained at the humble request which we make (like that of the Palsy man his friends) may so far justify, 
Si S. Stephanu● sic non or asset, ecclesia Paulu●● non baberet. 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 have 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 dare alia da●da non or antibus sicut mitium fidei, alsa non nisi or antibus praeparasse, sicut usque in finem perseuerantiam Id de bono per severan. 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 man's faith whether for children newly baptised, or old folks that are not converted, if so they belong unto God. They whose leisure is more than the running band of a ready writer permits, may have recourse in this wise to the ancient and late Divines. Ambrose upon Saint Luke. If thou art somewhat doubtful of pardon, for thine own sins, 
Sigravium pec catorum diffidis veniam, adhibe precatorem, adhibe ecclesiam quapro te prece tur Ambros▪ lib 5. in Luc. c. 5. Intelligitur simul referri & ad portantes et ad eum quiporta batur. Chrisost. vide quantum vale at apud Deum fides propria, apud quem sic valuit aliema ut intus & exera curaret homi●e●● Glos. ordin▪ Hoc verè dixerim interuenic ente piorum parem tum fide fieri ut nati vel nascituri infantes sancti sint idest in f●dere censcantur ac proinds seruentur. Bez. Questionun & respon part. 2. pag. 68 Non negamus, quin baptismus fidem requirat sednon quali● requiritur in c●na. Fidesenim relationem semper ad dei promissionem habet. Ero. etc. Bez. refut. errerum Micha, servet. pag. 829.  take others to beg for thee. Saint Chrisostome upon these words Christ seeing their faith, Math. 9.2. referreth it not only to those that bore the sick man, bu● unto him also that was borne. The ordinary gloss. See how much ones own faith availeth with God, that another's so much prevaileth, that both inwardly and outwardly a man is healed. Our late writers as Hemingius in the place quoted afore, and Caluin upon 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 borne or to be borne are holy (that is) reckoned in the covenant & therefore saved. Which answer of his upon some occasion of dispute twixt him, and one Michael servetus (who was afterwards burnt at Geneva) is more fully enlarged. We deny not (saith he) 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 v●xtua (Ser neat) pro ●rac● l● nobis , cre● dimus figment●̄ ess● papistic●̄, quoth in alterius fide alter baptizetur, sedqui● prohibet des institutto, ●e tibi credam securè contemu●, quod pronuntiat Ibid 834.  we must belleve it is a Popish device to say that one is baptized into another's faith, but because God's holy institution forbids me, I safely contemn, what thou dost boldly pronounce. So than if no Popish devise to say that one may be baptised into another's faith, understanding it as hath been shown, if their word be no oracle that say the contrary, if God's institution will have us so speak, if Baptism require faith, though not such as is in the other Sacrament required of striplings and men of years, if no more be said by our opponents. then was by 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 have 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 only.  
IN the addition to the Catechism these words raise up some men's quick appetite; and a marvel it is that their queasy stomach all this while takes not a surfeit with overcloynig itself. But it seemeth they are sharp set, 
Ne musea quidem.  and as if Domitian's 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 man's duty in submitting unto them, because every one is either an infant or of more years. 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, giving them a reason why two Sacraments received & no more. For so this conjunction (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, etc. Where the Apostle drawing an argument from the thing whereof he entreateth useth a course dehortatory and exhortatory. dehortatory abstain from fleshly lusts, exhortatory and have your conversation, etc. From the person (As strangers and pilgrims) that is, 
Math. 6.12. Luc. 11.4. We aliquid sit sacramentum ecclesia, requiritur (ut sic loquar) universa litas mandates & promissionis atuina complectens onnesministros & omnesfideles omnium temporum in noue testamento. Chemnit. de confirmat. p. 62. Cerimonias in ordinatione mi nistrorum eccle siae, modo ritè et cum edificatione obseruatas laudamus, ut quae untuersalem usum non obtinent. Nec enim owns, etc. Goulart. in epist. 63. ad Ca cilian.  because strangers 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 therefore O Lord to forgive us. 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 than inferring hereupon more than 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 have alleged in his notes upon 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 baptised and being baptised, when they are in years 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 wantoness that will have no bread at any one's hand, but such a one, or such a one they fancy; though it be delivered them as kindly, cut from the same loaf that others give. But because children make orts, and are sick of the wantoness, they have a rod otherwhiles and the bread taken from them 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 we make answer unto: God give them as inward and inly a feeling of that we know they well understand. This third interpretation we add from their mouth, whose presence near his highness 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 upon supposition if it may well be, strict without supposition as that if must needs be what ere come of it. The first we call generally necessary, the second strictly, absolutely, simply necessary. There are two sacraments as generally necessary in that signification taken at large meaning no more, because naming no more but two & thesetwo 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 Christ's holy institution. The words as general, as general might be, and that of ourpose to give full contentment, but the devil envieth the peace of the church and crosseth otherwhiles our best thoughts and purposes, when we most intent them for other men's satisfaction.   

Chap. 16. The Catechism saith That the body and blood of Christ are verily and indeed taken and received of the faithful. Not plain of transubstantiation, yet it favoureth too much. And the article of religion 28. saith: 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 only changed in their use and quality, but in their natural substance, so as men's 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 hid in the shapes, and shrouded under those forms, and be the party faithful or unfaithful, he eateth that very 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 have not done the part of the ministers and servants of jesus 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 than not only bare and naked signs (are taken and received) so than not (are only) 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 no faith then verily and indeed nobody 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, be the party faithful or not faithful) For all this that our book speaketh so expressly, yet men that are disposed to be thwarting will slily bear the simple in hand as if what became not Eleazar did beseem us to dissemble, whereby many young persons, that take all upon 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 we look for, from them, whose heart is not upright to the present truth. Verily and indeed the words they stick at, favour as much of transubstantiation, as these words of M. Caluin, where speaking of the elements in the Eucharist he saith. They are not bare signs, but joined to their truth and substance, 
Non sunt signa nuda, sed veritati & substan tiae suae coniuncta nec sacramenta domini ullo mode a sub stantis, et veritate suasep arari oportet Cal institut. lib 4. c 17. & 15. Libéter accipie, quicquid adexprimendà veram substantialemque corporit & sanguinis domini communicationem Ibid. De modo siquis me interroget, fateri non pude bit, sublimtus esse arcanum quam ut vel meoingenio comprehendi, vel enarrari verbisqueat: atque ut apertius dicam: expertor magisquam intelligam. 32. Fios verècorpus & sanguinem domini percipere. P. martyr epest. D. Bullingipag. 1139. & alibi. Non igitur tantum panis & vinum nectantum deitas chri sti etc. Thes. Aman. Pola. Basil. Ipsum corpuset ipse sanguis Christi revera adsunt in sacra caena.  neither must the sacraments by any means be seprated 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 findit more in experience, & in a comfortable feeling them I can well understand. M. Peter Martyr in diverse epistles showing his judgement, confesseth that the godly communicating in the holy supper do verily receive the body and blood of the Lord. In the disputation kept at Basill under Amandus Polanus Doctor of the chair, one johan: Hosman 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 he in us. Therefore not only bread and wine, nor only the Godhead of Christ, nor only the virtue and efficacy of Christ is present in that supper, but also the very body and the very blood of Christ arpresent indeed in the holy supper. Present they are not enclosed invisibly in, with, or under the bread and wine, be in the first supper they were not so: 
Adsunt non inclusa inuisib●liter in cum vel sub pane et vino quia in prima coena non suerunt. Ibid. Ephes, 3, 17, Non delapsa●o coelo in terrena elementa. Act. 3.21. Eam prasentiam non efficit fides sed spiritus, Ibid.  but present they are offered and exhibited: Not the bread and wine (for the promise is made to the believer not to the bread and wine) Present they are by the holy Ghost and by faith. Present they are, not slipping out of heaven upon the earthly elements, because the heavens must contain him till the restoring of all things: Present with the mind, carried up into heaven by the holy Ghost. Now 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 have 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 marvel, if they ever learn, and never be 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 than 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 church's obedience to him, teaching how the man should love his wife, and the wife obey her 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: secondly since truth in any kind is not directly contrary to truth, neither can this be, nor is it to the word of God: And that it is not appeareth here in, because as face answereth face in a glass, so●●ofe similitude ex●resseth ●●●ther, and therefore as it is true that: Christ's marriage representeth the marriage of man and wife, so the marriage of man & wife doth represent Christ's marriage. 3. 
Ephes 5.23.31 ●8.  The place in the Ephesians speaketh of Christ and his Church, so doth it of Adam and Eve vers. 31. so doth it generally of all vers. 28. and therefore an in●urie to streighthen it more than that quotation doth. 4. No heresy is it, nor any whit contrary to God's word, to say, that in married couples is represented unto us i marriage of Christ to his spouse. For it is the properly of things that are alike to set out one another. And if 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 twixt man and wife, is the memory of Christ his love to his Church renewed. In this case, for confirmation of that sentence, 
August de bono coniug. c. 18. & alibi Annon audis Paulum dicentem, quod ●uptiae sunt sacrameta, & imago dilection●s Christ's, quam erga ecclesiam declaravit Chri so. homil. 56. in Gene●. 29. Matrimonium est similitudo, quam Christs atque ecclesiae coniunctio signi ficat. Whit. con. Duraeum. de paradox. p. 656. Matrimonium typus & imago fuit verè divini & spiritualss coniugii, quod futurum erat inter Christum & ecclesiam Bucan. institut theol. loc 12 O Deus quiper hoc vinculum matrimonis excellens et arcanum vinculum ●uae ineffabilis et patern●a charitatis, significare volussti, quando officio coniugals vovitate fide nostras animas tibi vero sponso copulare placuit de ritibus et inflitutis Tigurme ecclesia. Matrimdnium dulcissima est imago inter Christum et ecclesiam Lavat, narratio. de Nabale.  ask the judgement of Divines elder and later not engaged in the question: Elder Saint Austin and Saint Chrisostome. Austin in many places of his works, Chrisostome more briefly: Hearest thou not Paul saying, that marriage is a mystery, and the image of the love of Christ, which he hath declared to his Church? Of our later writers Doctor whitaker's against Dur, Matrimony is a similitude wherein is signified the ceniunction 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, & faith to couple our souls unto thee the true spouse. Lauater in his story of Nabals' life & death saith, that Marriage is a mystery of the covenant twixt Christ & his Church. Chen●nitius handling the title of Marriage speaketh as our Communion Book doth. 
Coniugium d●! cissima est imago Christi & ecclesia, sicut ex plicatimem il lamb tradit Pau lus ephes. 5. Chen 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 leaving his Father, etc. Again, A most sweet Image of man's redemption is proposed in Wedlock, and what can any more lovely picture set out unto us, 
Dulcis sima ìmago redemptionis ext in ipso coniugio proposita, & quasua ●icr picturaetc. Ibid. Non dubium est ceniugrum inec clesia semper fuisse mysterium co●iunction is christi & ecclesie Ibid. pag. 256. calum. 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 conjunction 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 imply fornication to ve a deadly sin being included with the copulative, and the universal note of all. And all other deadly sinner. Might such ●●ris spirits, as these have had a King at Saint james, how would they have told him his own, for reckoning 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. Bo●em et Saxon sect. 9  and to the reprobate no sin even the least but is damnable: Not but that all in their own nature deserve death, which we affirm, and the Papist denieth. So as could we restore the word to it wont and safe signification, it might be used, as well as remissible and irremissible. For both tend to the same effect in our Church's construction, and therefore this wrangling about words might have been spared, but then could not such fond objections have been so freely vented.   

Chap. 19 Of sudden death. The Litany teacheth the people to pray against sudden death. This clause would be reform, 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 mayor 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 inregard of ourselves and others. The proof whereof is thus. Evil in itself because an enemy to life, which man & beast fly from. All 〈◊〉 desire their being and God never created death. It came pa●●ly through the 〈◊〉 of the devil, who lied 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 vp●n man's head for sin. This Saint Paul nameth an enemy, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 notes for fear of mistaking: All this while we do not question what death is by a●●ident 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 God's children who die. 
Rom. 8.28.  For to them all things fall out for the best. So persecution, famine, the sword in God's 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 lay urable 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, than we did before of his power, justice, mercy, etc. toward the world, finding the deceivableness thereof in all her flitting pleasures, which upon our experience we see then come to an end. At that time others present that survive us are more touched, and have 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 God's mercy are seen in a holy, mortified meditation, 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 man's sudden death. Moreover heathen men, and such as have been given to a reprobate sense are content to be gone in all haste, not caring, so they be rid of a present pain●. This made tyrants strangely expertenced in devising exquisite tormet● to singer a man● death, and all to multiply his pains. Now therefore became it so naturasly answereth our own desire, we have the more cause to suspect it, and fear, running as it doth 〈◊〉 the channel of our cortupt sense, and sensual affections. A farther argument to prove what the Litany useth in this point may be the general opinion which men have 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 heart's wish is, he might not fall under voubtfull construction, which all are subject unto, that on a sudden are taken hence. In the Books of Genesis we read, that when jacob made an end of giving charge to his Suns, he plucked up his feet into the bed, 
Gen. 49.33. Non est prater rationem, quod ist a Moses tam diligenter velu ti ob oculos visenda proponit Muscul. Ibid. Fulcherrimun est et vehementer optandum hoc genus mortes etc. Sic ex hac vita decedunt, quibus a deo datur, ut quasimortē in suapotestate ha beant, ut eam ubi volverint, admittant Ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 job. 34.20.  and gave up the Ghost, and was gathered unto his Fathers: upon which words Mufculus well 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. It so as he well observeth, then is that to be wished for, yea and that earnessly, which is contrary to a sudden death. For in the patriarchs kind of death; men (saith he) to whom God grannieth so, to depart dot of this life, have death as it were in their own powet to ad●●t it, when they will, which course assuredly we must confess is not so in sudden death. For Elihis speaking of the judgements that be fast the wicked, reckoneth sudden death for one. They die suddenly as did Absalon, Cora, Dathan, and Abiram, and the ●●●st horn● 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 twickling 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 shall be to some persons, that therefore none shall 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 dispase of any of us, (other wise, 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 us. For if a man may wish contrary to that which he knoweth will fall out, so man he be otherwhiles extraordinarily affected, 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 seethe already come to pass, as appeareth in S. Paul, when he would he were with the Galathia●s, whereas he then was absent, and in that very instant could not at once be present; we see not, 
Galath. 4.20.  but a man praying against sudden death, may be far from just reproof, specially, when a man knoweth not aught 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 soot of the answer is not deliver me good Lord, but deliver us. 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 dieth suddenly, may have his prayer trustrated 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 withal exceptions, this may give full contentment to a peaceable, honest heart, 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 upon respite given by sickness, yet the substance of that clause is, that sudden death may in no case prevent us of the glorious inheritance 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 Commandment of our Saviour. Math. 6.7.  
FOrasmuch as the Litany is the a●●●, whereupon these objections are thus hammered one after another, it shall not be amiss to make known out 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, & thanksgiving mentioned by the Apostle ●. Tim. 2.1. Phi. 4.6. & interpreted by the Fathers, Hilaric, Amb. Austin, Cassian, 
2. Tim. 2 1. Philip. 4, 6. Hilar. in explicat. Psal. 140. Ambros. de sacrament. lib. 6. c. 5. Aug epist. 59 ad Paulium etc.  Bern. & Theophilact. For all those four sweet companions namely prayers, supplications, etc. interchangeably sort together. Prayer in the entrance, appealing to the glorious persons in the blessed Trinity. Supplications for fear of enils 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, etc. All which delivering the articles of our faith in the form of a prayer, is like to the heigh of devotion, when our communicants treble their try, O Lord God lamb of God, Son of the Father, thou that takest away the sins of the world, etc. 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 heart to the throne of grace, think it hereby and oft enough said, though but once said, Good Lord deliver us. But others of more experience (and believe their experience) hold it not sufficient to send one but another, and after him a third, and the more the more company, and all with one note, Good Lord deliver us. 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 have thought, when a man hath said all he can, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 only may this contrary fancy, be theirs to mislike such zealous repetitions, who can soon satisfy themselves; with a lukewarm, perfunctory bleak, cold duty in so i'll manner performed, as if a north-wind blew out of their months. 
Haec dixi, ut non putetis repetiti onem in verbis sanctae lingua lo quacitatis esse appetitum sape●bi repetitio habet vim. Paratum cor meum alio loco dicit sustine dominum viriliter age etc. Psal 74. Innumerabilia talia sunt etc. Quod obseruetis in omnibus similibus. Ibid. Hoc puto non iustuen est, illud male, rectius istud Persius. Isa. 24.16.  This I have said that you should not think all repetitions in words were an appetite to babble much. For repetitions have their force, my heart is prepared O God my heart is prepared. Again, wait on the Lord, quite thee like a man, let thy heart 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 pair 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 have it thus.) They can skill to pull down (so can every fool) could they as well restore, or preserve, and busld vy with the fewest and wisest only can do well. Be repetitions and oft repetitions so harsh in their acquaint ears, whose eyes are acquainted with that which they read, Isa. 24. my leanness, my leanness, woe is me, the transgressors have transgressed, yea the transgressors have transgressed a sore transgression. Be these repet●●ions so offensive with them, whose hands have handled the history of the King, when he cried, O Absalon, 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 tongue and heart 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 troin 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 outhid them, two more put we to. So well we like to say it, because we know the Lord as well likes to hear it, good Lord deliver us. The matter is sometimes important, and serious as Pharaoh his dream, which, that it might not slip away in a dream, was doubled upon him. And is not the blessing of deliverance, a matter of worth, and therefore well worth our petitious and repetitions. But ill best owed 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aul. Gell, lib. 13 c. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Duplex cadem compellatio admonitionem facit intentiorem Phavorinus. 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 dissuasine 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 fight) the speech the rather continueth dissuading. 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. 24 before mentioned, so are there which men use to others as those words of lemuel's 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 loath 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 descant, yet the very plain song of that, whereto it keepeth descant: 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 jeremy: Earth, earth, earth he are the word of the Lord. Of man to God in variety, but to th● same purpose, as all those preambles of Abraham praying for e Sodom, 
Gen. 18.27.  which are little other in substance, than this good Lord deliver the. Behold (saith he) I have spoken to the Lord, and am but dust and aslies what is this but this, good Lord deliver them. 
29.  And let not my Lord be angry and I will speak again, as if again it were the same in another suste, good Lord deliver the. And once more I have begun to speak, as it that once more the inmost powers of his soul were shaken, & he desired to remove the judgement with was in substance like our cry good Lord deliver us. 
30.  And once more, let not my Lord be offended, as if still it were the voice of the church but that he was one, & we are mainie; And whither one or many all is one: we beseech thee to hear us good Lord & good Lord deliver us. 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 dullness of our understanding, the slackness of our memory, & withal are a just reproof to our drowsy attention: Nor in us to him in vain, 
O quam dare vault qu● se inquietari taliter taliter patitur suscitari: O quam necessitatis quod suae potestatis est. Petrus Chrysolo. serm. 36. O quam non ad ●anuam ●●an tum dominus sed ipse ianua  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 feign is he to grant that is so willing to be disquieted, and suffereth himself to be raised our of his bed? O how it seemeth, be maketh it a matter of 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 un willing 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 only, but himself the door: I am, saith he, the door, who, when all the rest were in bed a sleep, both only, and principally heard the necessity of him, that did knock. In brief to give a full answer to what either is, or may be said against repetitions used in the litany if new prayers, and requests may have Amen, still renewed upon them, else how do we give our assent, then surely this cannot be misliked, 
Psal. 72.19.  which in effect is as much as a continual Amen, and soundeth like that in thee Psalm. So be it, so be it, which was the voice of Benaia, and the Lord God of our king ratify it: Only this good Lord deliver us, and we 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 have diverse meats presented unto it, or the same diversly handled, because one 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 etc. 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 concur 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 fair tail, that they should be heard for that much talk; the second was, they had a conceit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that they instructed God, as if he knew not what they needed: Yes saith our saviour your father knoweth whereof ye have needs before ye ask of him: 
Math. 7.8.  Now in repeating these words good Lord deliver, and we beseech thee to hear us good Lord, let it appear that our Church prayeth without faith, or that she thinketh to be heard for much babbling, or that she holdeth that God is ignorant till she inform him, and then we will confess our error in using this clause before mentioned. But herein we may see how men to advance their own credit care not what account they make of their brethren, 
Syrtace.  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 giving assent to, what is prayed for they call by no better name the idle babbling, or battology: Whereas that fault of battology is an idle trifling with God, holding off and on, playing fast & lose as if we would or could deceive God. 
— Sub illis montbus (in quit) erant, erant submontibus illis— & me mihs perfide pro dis me mihi pro dis ait ovid. Metam. lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod significat idem quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exivit, et significat eos qui delectantur mul toisermones proffer, et quo rum ore multa prodeunt verba gallice babillards. Tremel in Math. 6.7. Absit ab cratione multa locutio sed non desit multa pre catio, si feruens perseverat tutentio. Aug. epist. 121. ad probà. Multum precari est ad eum quem precamur diuturna & pia cordis excitatione pulsare Ibid. multiloquium adhibers, non cum di● precamur sed cum ci trafidem et spiritum verba multiplicamus persuasin●s propter numerum verborum audiri posse. P. martyr in 1. Sa●t. v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luc. 6.12. Math. 26. ●4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luck. 18 32.  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 than this, he was under those nils, 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 ●●o, 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 untruly, and unaptly conceived of the faithful and their prayers to God, or bis gracious answer to their unfeigned supplications. The siriack translating this word calleth them such as delight to be gambling and babbling. No such heathenish delight is in God's children, whose holy affection inliveth their words, which else like an abortive would soon die in their birth. For their practice answereth agreeably to that counsel, which Saint Austin giveth. Let prating (saith he) be absent from men's 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 superfluous words but to pray much is, when we are set on with a long and godly stirring up of the heart. And much speaking or babbling is not, when we pray long, but when we 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 wellknown Math. 26. that he repeated one prayer in the same words three times. Which a blind man did also Luke 18. crying Lord jesus thou son of David have mercy on me which seemed a fault in the ears of the people, but his necessity and earliestnes would not to be answered. For he cried the more. O thou son of David have mercy on me. Words repeated so far from reproof that they make access to our saviour, & have success in their petition. So that a short conclusion may serve for all. Neither reciting the same words upon urgent occasion with earnest devotion, nor long prayers do deserve this rough hewed censure, but pattering with the lips, and the heart a far off, thinking belike to be heard for their talkative prating. Admit we not this interpretation which yet is the meaning of the scripture, and Saint Augustin, 
Battologia, est nugacitatet loquacitas ea qua non utilia poscimussed temporalia ut ●oa nores divitias etc. Theophilact. in Math. 6.7.  after it, stand we to the judgement of Chrisostom and Theophilact, no advantage have: any for confirming themselves in their wrong opinion. For these Greek writers (as may appear by himself & by Chrisost. in that ordinarily 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, honours, and the like. Now (unless spiritual graces such as accompany salvation, and temporal blessings in their commendable furtherance 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 eager reproach the burden and fall of our prayers, when thus burdened and humbled we do multiply the same request, yet we entreat the Christian reader so oft, as his eye lighteth upon 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 read 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 God's word for this one order, or how can it be an order if but one? When allegation shallbe forced to appear in scriptures, more particular answer shallbe then made. Plain it is in the new testament whence the names we use are taken: evident also it is in the after histories: Tertullian thus? 
Quum ipsi authores idest ipsidiaconi, praes biters, et episco pi fugiunt, quomodo laicus etc? Tertull. in fuga Quatuor genera capitunsunt in ecclesia episcopo rum praesbytero rum, diaconorum fidelium. Optat lib. 2. Quam mul●os episcoposoptimos viros, sanctsssimosque cognovi, quam multos praesbyteros, quam multos diaconos & huiusmodi ministros divinorum sacramentorum. Aug. de moribus eccles. lib. 1. cap. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socrat lib. 1. c. 2 Varios in ecclesia esse ordines ministrorum aliosesse diaconos, aliot praesbyteros a●ios episcopot quibus 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 soldiers stand. Optatus writeth distinctly of them by name (as our church doth) but of many places we 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 have 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 withal entreating of those, whom we now mention Consecrated persons, I mean (saith 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 be 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 every minister at his ordination doth subscribe he doth accept of thee 32. and 35. Which in effect require as much. Compare the objection, and any 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 admits but one. If diverse, than not one only, and if only one, than not diverse. But their joint consent one with another and the judgement of our church must be of more prize with us then any stragglers obstinate contradition.   

Book of Consecration. Chap. 22. The Bishop saith to the new made minister receive the holy Ghost. It is great presumption etc.  
PResumption it is, yea great presumption to do, what episcopal dignity admitteth, but resisting of authority and refusal of obedience to wholesome laws is no presumption in the world, no not a little much less any great presumption for a prick-eared sauciness is no presumption, more than the reprobate Angel's sin was no aposticie. It is presumption for our spiritual fathers in God to take what the Lord afordeth them, but no presumption for these venturously to challenged, what upon good warrant is commendably 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 fearfully 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 man's power to give, or what is it he hath not received? if he have received why then are these words as implying aught in his power. This jealous interpreting of words well delivered is a copy they set us. Shall Moses do aught 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 than he can do and he taketh too much upon him. Why then? this captiousness is a stolen slander, and a wonder it is (that being ready to dote through time,) it hath so much as a snag, or stump to fasten upon episcopal authority. To receive the holy Ghost is to give that, which is not in any man's power: Be 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 embassy 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 sins 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 Ishmael 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 uncontrolled. None can offer that, which is not in their own power. Then may none offer to pluck up, root, destroy, build, plant, save a soul from death, 
Nemo dat quod non habet.  hind up the broken, baptize, beget in the Gospel and the like for none of all these are in a man's own power. The foundation of which argument is both in Philosophy, and Divinity very weak. 
Nihildat quod non habet eléch. I.  In Philosophy both Moral, and natural. Moral for a servant who many times hath not a halfpenny of his own doth many times deliver from his Master many crowns at a time to some other man at his Master's appointment. In natural Philosophy our disputants know this proposition is much wronged. For what form of a chair hath an Axe, Chrisill, or Saw, yet these are instruments to some such purpose? and in arguing of the suns 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 only ground it was, but the Novatians also, building upon this principle denied the Minister's power to forgive. Because as they said they gave the Lord reverence, in whom they held it was a case of reservation, 
Aiuntse domia no refer reverentiam cuisoli remittendorum criminum potestatem deferunt. Ambros. lib. 1. de poeniten c. 6.  and none else could give that, which was not in his power. For God had power only to forgive shine. Many like inferences have been writhed in upon 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 hailed 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 ordinarily observed in the Churches of France it is decreed that these very words of Saint john. 
La maniere de imposition.  Receive the holy Ghost should be at that time in the election of their Ministers repeated, and stood upon, as also those other following, whosoever sins ye remit, etc. Then after followeth a prayer, which usually compriseth the contents of their Sermon, beseeching God for success 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 upon them to give, 
joh. 20, 2●●  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 servant, and give of it unto another, as in Moses when the Lord took of the spirit which was upon him, and gave unto the 70. Num. 11.17. yea sometimes doubling it upon one from another, 
Num. 11.17.  as 2. King. 2.9. that of Elia upon Elizeus. 
2 King, 2.9.  Surely, surely were a caveller but modestly affected in handling this point, he would no more repine 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 have 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 giving us and others to understand, what reverence is to be yielded 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, baptise, 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.  for who are they in the view of a carnal eye, but they disobey and resist the holy Ghost, 
N●m. 16.11.  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 in ordaining 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 he willed them to receive.  
Though sufficient have 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 upon 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 upon such as they laid hands on, what other form of words can any man probably conjecture, they should use, when for the ceremonis of insufflation they laid hands on shen, but those which Christ himself by his own example hath taught namely Receive the holy Ghost, whose sins ye remit they are remitted, etc. 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 upon them before he saith, Receive the holy Ghost?  
Alexander Alesius borne in Scotland in 1501. a Preather, 
Professor theologus celebris & excellens &c. Admonis. Christi. de authori Lutheri p. 234. Est summa ministerii laus quod in eo verè donetur spiritus sanctus: nam hae verba insufflavit et dixit Accipite sp. sanctum accommodam da sunt ad ordinationem, vel collationem ministerii. Alex. Alice. in johan. in qua confertur potestas docendi & administrandi sacramenta etc. Ac optandum esset, ut ad impositionem manuum he simul accederet. etc. id quod dus obseruatum fuit in ecclesia & body adhuc obseruatur apud episcopos, sic enim et populus doceretur per ceremoniam de dignitate ministerii cum quo donatur sp. sanctus, & maiori oum reverentia accederent. ld.  and a famous excellent professor in Divinity (as appeareth in his answer to the defence, of the Louvain articles set out by Ruardus Tapper) and buing at Basil, when the authority of Bishops was tumultuarily suppressed, and withal, this form (we speak of) in ordaining Ministers quite 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 withal, with this ceremony the holy Ghost is bestowed upon 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 judgement. 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 〈…〉 to●he not this of insufflation 〈…〉, 
Cum vellent ad hibere aliquem ritum inordination● non sump seru●nt symbelun insufflationis etc. Chemni●t exam co●etl. de sacrament. ordinis pag. 240. sed sumpseru●nt alium ●s tum indifferentem imposit. etc. Christus ut. often deret a se procedere spiritum sa●●●um sicut & a patre insuffla●s in discip●los suos accipite spiritum sanctum. Aug. de Trinit. & unitate des. c. l.  ●●ast it should be thought that Christ gave commandment to use it, but they took another indifferent one, of imposition of hands (no doubt by Christ his warrant) and used it in ordination, but not the other of breathing: because the signification hereof did not fit any mortal man. For Christ (as the Author under Saint Austin his name witnesseth) to show that the holy Ghost did proceed from himself, as also from the Father, breathed upon his Disciples and said. Receive the holy Ghost. Sufficient it may be our Church retaineth the latter clause which is no more blasphemous for the Bishop to say, then to say. They baptize, they absolve. This is my body. I have 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 ministry beget us, feed us, absolve us, baptize us, and giveth the hohy Ghost to such as are ordained.   

But there is no commandment given by Christ for Bishops in ordination of Priest's 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 tales 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 commandment, nor example of Christ as amongst others, in that the Church receiveth ●omen to the holy Communition. 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 far●er express commandment, as ordination itself, which is not there by name prescribed. 4. These words This is my body, and this is the blo●d 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 ●●ein in celebrating that action, but because the action if self is commanded the words of the institution are therein withal implied. So stands the case with ordination of Priests, Receive the holy Ghost, are the words of their consecration, which although it be not in express terms prescribed to be continued, yet the ordination being deduced from Christ his example, the same form of ordination is thereby included, which he meant should continue as a perpetual succession in the ministery. For in the words mentioned one is no plainer than the other. By these very words (faith Master Caluin on this 20. of Saint john) Christ after a sort doth inaugurat his Apostles unto an office, 
His Verbis Apostolos swos que dammodo inaugurat Christus in officium cui cis pri●t destina ●erat. Calum. joh. 20. Neque profan a fuit in angera tis ritus ille etc. Id, in 2. Tim. 1.  whereunto he before had destinate and appointed them. And upon 3. Timoth. 1. This rite and ceremony was not any profane inauguration invented only to get authority in the eyes of men, but a lawful consecration before God, which is not perfected, but by the power of the holy Ghost, whence we may thus reason. That which Christ giveth by imposition of the Bishop's 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 Bishop's 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 idly are these words used, Receive the holy Ghost in ordination of Ministers, because unlearned asses being made Ministers by theirs, return no more learned from the Bishops, then when they went first unto them.  
This objection might have preindiff the Apostles, 
Mira fuit illerum r●ditas, quod tam absolute, tantaque curae per trientum edocti non minorem insciriam produnt. Cal. in Act. 1. Totidem in hae ●uterrogations sunt errores quos verba Ibid  who notwithstanding their ordination were no better learned then to ask, when Christ would restore the kingdom of Israel, etc. Where Master Caluin noteth marvelous great was their rudeness and ignorance that being so exquisitely taught, and with so great diligence for three years 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 giving rules unto Timothy and Titus doth describe what manner of persons, and how qualified they must be afore they 〈◊〉 ●o ordination namely, bl●●●lesse, pr●●●t, ●ha●●, 〈◊〉, ●oly, 〈◊〉 is te●th and 〈…〉, upon ●●●asion of which note changes them they should ●ay h●●●s o●r none (as near as they could) that were not first endued 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 have been given by unpos●tion of ha●●s in the ordination of Bishops and Priests. So as neither gift of learning, godliness, ●●●ome, or any above last mentioned were either bestowed upon the Apostles when Christ said unto them, Receive the holy Ghost, nor upon Timothis', nor any other that was ●●is three ordained.   

Many lewd and unsufficient men there are over whom these words are pronounced, and yet not gifted or graced by the Spirit for aught 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 is so doth, it shameth the persons, it cannot aimihslate their calling. For Sacraments are the same administered by them and no ●●●ng defective, though themselves be. As for want of knowledge. We are to understand it either comparatively or absolutely: Absolutely, that there is no knowledge at all to be found in a man ordained, and called to that function were strange, and indeed unlike: comparatively, want of knowledge in respect of others, may be the best man's case compared with a better than 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 m●lius quod accipitur, quanto est melior per quem traditur, tanto est in accipienti bus baptismorī●●farietas, quan●o in ministris di●ersit as meritorum. Aug. Cometra Cresco●. lib. 3. cap. 6.  which they were in middle age, when memory, voice, and invention served them better than now it doth, and yet they cease not to be Ministers, at what time they are so disabled. If the Sacrament (faith S. Austin) be so much the better to him that taketh, adhere 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 ●●re must he had (and we hope is s● as Paul requireth in Timothy) not to ●ay 〈◊〉 rashly on any. Which very ●●●●at arg●eth that if the Bishop shall ordain any overhastily, the calling is lawful, 〈…〉 may be done by such a man in his place. For it is ordination by imposition of bands that maketh a Minister, without which let his sufficiency in tongues and other learning be admirable, 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 privately.  
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 heart at times upon just occasion, 
Si prasbyter als quis infirmitate prohibente per scipsum non poterit pradicare, sanctorum patrum homilia recitentur. etc. Concil. vasense. can. ●.  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 days 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 licentions men are not gifted and graced by God's spirit.  
We confess with tears that a wicked Minister though his tongue be plausible, if his life be not agreeable, the insamie of his lozel 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 acknowledge such may be compared to Noah's workmen that made the Ark to save others & themselves perished in the 〈◊〉 But this 〈…〉 answer; who say. In the eye of the church it is not a man's learning, nor●●●●●● of life (for these are qualities in common with other men) but ordinanation with imposition of hand●● which maketh a minister. Ambrose upon Timothy. Imposition of hands are mystical words, 
Manus impositi ones verba sū● mystica, quibus confirmatur ad hoc opus electus, accipient autho vitatem testa conscientia sua ut andeat vice domius sacrifici um deo offer Ambros. in. 1 Timoth. 4. Baptizaut quantum atti●et ad visibile ministerium boni & mali, invisebiliter autem per eos count est & visibile baptism, & invisibilis gratia. Aug contra Crescon. lib. 2. cap 21. Nazian. ●r●t. de baptis. An solis 〈◊〉 ●●per 〈◊〉 diff●●●●● 〈…〉 contra 〈◊〉 Aug 〈…〉 temperies & 〈◊〉 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 stood of the Lord he● d●●eth 〈◊〉 offer to sacrifice unto God. Upon 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 i● i● both visible baptism, and invisible grace. Iud●● did baptize, yet not he but jesus Christ baptized with the holy Ghost. Neither hi● calling nor message deserve dreproch, though the man did. A seal of wood may give the stamp of Caesar's image, as well as a ●●●●ed of gold. The light of the some is not stained, though his be 〈◊〉 reach to Baal's draughthouse. It is Saint Augustine's similitude against the Donatists. A pardon is worth accepting of their parts who need it, though a sorry fellow were the moellenger of such glad tidings. When manchet is upon the tai●●●● man ●ue●●oneth whither the husbandman where he sows the seed●●, 〈◊〉 a leprous hand like Na●●an, it contenteth so the seed be good, the ground battle, the time seasonable, the heavens 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, 
Si 〈…〉 plain intustot and Actione●● subsannans etc. 〈◊〉 dub●te 〈◊〉 & calicemillius manuporresta, for a 〈◊〉 esses orporit &. sanguinis Christi pigwor●●. Caluin. antiders' Concil. Triden sos. 7. ●an 11.  yea more they deserve to be deprived and thrust out, yet be the minister an epl●●e inwardly to himself, dividing the holy action of the sacrament. I cannot doubt (saith M. Caluin) that the bread and cup reached unto me by h●● 〈◊〉, are unto not the true pledges of the ●odis and blood of Christ.   

If not to be able to preach make a man a dumb dog, the doubt is bo●● that ordination may be good, which setteth apart such ones to the work of the ministry.  
This frame of words fée●●eth to take many things for gra●ted, 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 farther proof, them only a bare affection. In the first we doubt what is meant by preaching, secondly who are these dumb dogs. By preaching mean they, making a sermon upon a text, expounding of the words for their depentance and fence, raising of the doctrine with their several uses, one due application to time, person, and place, by instruction, reproof, confutation, and the like, and all this done without books, co●d by heart, and uttered with an audible voice in the ears of the congregation, we easily confess an inestimable benefit cometh to God's Church thereby, and men thus sufficiently able are worthy of special in●enragements for maintenance of learning 〈◊〉 religion, but then are they a very few, that must beheld forable minister●, 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 upon both our famous universities, and his rich mercy which he hath vouchsafed unto our church, but that other are not therefore lawful ministers, 
Qui bene pronuntiare possunt, quid autem pro●untiēt excogitare non poss●●t Quod si ah a lies sumant elo quen ter sapienter que conscriptum, nemo riaque commendent at que ad populum proffer antony's sieam personam gerunt, non improbe fashions. Sic enim (quod utile est) ●ult● pradicatores 〈…〉 mu●t● mag●●tr●●st 〈◊〉 verimagestri id ips●um die an●●●●ia, et nen sunt in iis schismata, Aug. de doct. Christia. lib. 4. c. 28.  nor their ordination good who cannot do somuch, we dare not so judge. For some there are as S. Austin well observed in his time, that can pronounce well (or as we 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 them 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 many masters, if so be they speak all things of that one true master Christ, and that there be no schisms among them. Where we may note 1. the way to have many preachers, secondly that they who take other men's 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 well-enough, & upon due meditation have apt words at will, and can accordingly fore 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 have 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 men's patience who so dispute, we prefer other men's judgements before such overhasty censures. For Zepperus & Bernard Textor (though otherwise known disciplinarians) give their verdict otherwise. 
Tyr●nibus aliquid sublimity conceds potest et indulgeri, ut vel adverbenl ma moriterediscant, veles chartale gaunt etc. Zeppen Art. habend. contion. lib. ●. Breus, memoria subsidnum in charta, not at 〈◊〉 & in libre repositum se●finum Bernar. Texter. Pandect sacra. ●om●to●●. En●angelizare enim perpance 〈◊〉 rum est baptizare antem cuinslibet ●●de sacerdotie figatur Chrisest. in 1. Corinth. 1. Nune quidem prasbyteris qui in habilteres some hoc momustradimus Ibid.  To young divines at the first somewhat may be favourably yielded, that either they con without book, or else to read their sermons out of their paper. B●●nand Textor distinguisheth of preachers, some are of a bad memory, some of a good. They of a bad memory may have 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 days of the Apostles. For so ancient and late writers understand that place in 1 Corinthians where Paul saith he was sent not to baptize but to preach For (saith Chrifostome) preach a very few can, but baptise every one may that is a Priest or minister. And then after recording how the custom of the Church in his days differed not from the Apostles times. Now truly (saith he,) we give this office to presbyters that are more ●nable. 
Maiusest ●n an gelizare quam baptizare. Non emnisqui baps tizat idoneut est evangelizare. Ambros. in 1. Corinth. 1. Perfect baptizare etiam mi nus decti possunt perfect autem evangelizare multo difficili● ris & rarioris est operis. Ideo doctor gentium pl●rimis excellentior enangele zaremissusestuon baptizare, quo. niam hoc per mul●or fires pot● rat, illud per pa●cos, inter quireminebat. August ●ōrra titer. Petils, lib. 3 c 56. Cum pa●corum esset docare, pluri but autem baptizare datum foret. etc. Calum in 1. Corinth. 1.17. Baptismune fere aliis ma●d●runt q●i ad pradication●●● for tassis ●i●●s ido ●ei erant Gualther. Ibid. M●●●s tingends cuivis in ecclesia committi potest, non item munus evangelizan di. P. martyr. Ibid. Ag●●scimus quor●●dam inecclesiaveteri pastorū●implicitatem innocuam plus aliquand● profecisse eccle (in, qua● quor●dam erudition variam exquisitam, delicatamque sed paul● post fastu osiorem v●de we bodieè quidem re●ici●●ds ●imphcit●●te● quorandan pribā nee tumen 〈◊〉 imperitan, Con●es. 〈◊〉.  Upon the 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 than 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 upon that 1. Corinthi●●s in this manner. The Apostle entereth not this comparison to detract aniething from baptism. But because very few were able to teach, but to baptize was given to many etc. 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 upon the same text. The office of baptizing may be committed to any man in the church, but so may not the office of preaching. We speak not of Hemingius, and others, whose judgement agreeth hereunto Only we will content ourselves with the confession of Helvetia. we acknowledge (saith it) that harmless simplicity of pastors in the ancient church did profit the church a great deal more, than some men's 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●●urpose, or schismatically or out of order, or like bold bayard, them we grant such as can exhort, say service, ●e●ebrat the, read at times some s●odlie sermons which themselves have penned, or some others for them, to be no ministers, because they cannot preach in that scandalous manner of preaching.   

Dumb dogs.  
As touching this appellation. 
Vocans mutos canes obiteit illis ignavian & socordiam Cal. in Esa. 56.10.  The Prophet calleth not those dumb dogs who are utterly unable to do their duty, for of them he spoke 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 read the law, administer the sacraments, and those legal ceremonies with other such duties as became the priests though they all could not make farther proole of their memory's 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 only bearing a name were altogether idle and slothful 3. neither doth the Prophet reprove only those to whom the function of teaching was committed, but (as Master Caluin noteth) he understandeth judges governors, and kings, 
Sedetiam indices praefectors, acreges, qui ritè omnia administrare debuerant. Ibid.  who ought to have administered all things orderly. Now then as in civil policies; ignorance, and some defects make not a judge, magistrate, or king his office void 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 we cannot as we would. He that carrieth a hood on his shoulder, and beareth brick or mortar is many times a good maison though not so expert, as the architect, and chief 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 read afore 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, many there are, who because they will shun the reproachful name of dumb dogs are readiest to fling a stone at the head of others more sufficient than themselves. For of these untimely, rathripe, unlettered, unpreaching preachers, some have been found so able to convince the common adversary, that they have not blushed to disclaim 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 antichristian controversies, and as for writing of the fathers they have wished them all on a light fire, not any thing better affected to the study of the arts and philosiphie, accounting them all vain and curious, and our university learning but pedagogical, nor our sermons other then metaphysical school preaching. Such ability it is these men have to convince the adversary that in steed of confuting him, they distract our own forces, & when they should strike at his head they are nibbling at our beeles, and where they should fight for us, it is either with us or 'gainst us.   

The Apostle 1. Tim. 3. & in Titus 1. expressing the duties of a Bishop or a minister doth write they must be apt to teach etc. 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, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  meaning that Bishops, as near as they can, aught 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, only proposing the idea or pattern of a perfect minister not that alway there can be such a one. S. jerom against jovinian asketh a question not amiss to our present purpose. 
Nunquid, quia tuenercitu ferti sun us quisque eligendus est, ●d circo non assumentur, etc. Hieron lib. 1. adverse. jovinian. Sic in descriptione episcopi, & in corum expositione quaescrip ta sunt, etc. Hieron ad Oceanum epist. 83. Quod dixit irreprehensibilis: aut nullus, aut rarus. Idem. adverse. Blags●nes lib. 1. c. 8● Illud certè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui possit cum cateris virtutibus difficulter invenies. Ibid. Maximèque illud ut potens sit adversariis resistere & per versas opprimere at que superare doctrinas. Ibid. Ita fit quodin alio primum aut totum est, in also in part versetur, & tamen non sit in crimine, qui non haebet omnia nec condemnetur ex eo, quòd non habet, sed iustificetur in co quod possidet Ib. Non suscip●unt magis & minus. Topic. lib. 6.  What (saith 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 (saith he) when they describe what kind of orator, or philosopher they would wish to have, do 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 upon these words of the Apostle In that he saith. He must be irreprovable, such a one is not at all 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 adversaries, I think it be hard to find such a one, specially so mighty as that he can resist the adversaries, and oppress or overcome perverse doctrines. Again He is either none, or rare, that hath all which a Bishop should have. 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 we hold must with all diligence and faithfulness be performed. Let him be as learned, grave, discreet, virtuous as the times shall yield and the place may require. For we 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, but men's sufficiency to preach after what exact manner they take preaching, 
Mixtum ad pondus aquale. Aristot. de generat. & corrup. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  whose temperature is not gold weight, as if a grain could not turn the scale of every man's 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 them into the calling, there were no doubt but he might use the words Receive the holy Ghost.  
We do not say It is the Bishop that doth fit him to the ministry, 
Spiritus sanctus in ecclesia praepo sito vel ministro soc inest, ut si fictus nonest, operetur per cum spiritus sanctus & adeius mercedem in salutem sempiternam et ad eorum regenerationem & adificationem, quiper cum etc. August. contra epist. Parm. lib. 2. cap 11. Nonest aqua profana & adultera super 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 (saith 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 sergeant 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 be the minister an adulterer or homicide etc. the water is not profane, nor adultered upon which the name of God is called. The function is sacred and holy assisted by God's spirit to the good of others, if not to his, that is thus ordained.   

To be ordained a minister by menis no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or grace at all.  
The ministry or office whereunto we 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 be 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 commaundéd according to Christ's 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. The Author of the questions out of the new Testament much ancienter than Saint Austin witnesseth that where it is read, 
Illud etc. accipi te spiritum sanctum ecclesiastica potestas collata in telligituresse August, tom. 4. Qq ex novo testamento c. 93. Quia omnia in traditione domi nicaper spiritum sanctum aguntur. Ibid. Idcirco cum regula tis & for ma traditur buius disciplina dicitur tis accipite spiritum sanctum Ibid. Non dixit accepistis sed accipite spiritum sanctum etc. Chrisost in joh. c 20. homil. 85: Potestatein quandam & pratiam spiritalem eos accepisse Ibid: Sed ut peccata dimitterent dof ferentes enim sunt gratia spiritos, quare addidit. Quorum remiseritis peccata. etc. ostendens quod genus virtutis largiat●r Ibid. Theophilact Ibid.  that the Lord breathed upon 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 Lord's 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. Chrisostome noteth that our Saviour said not, Ye have 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 lose 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 Cyrill, 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, etc. To the like effect hath. Theophilact and that almost in the very same words with Chrisostome. Wherefore these words, Receive the holy Ghost, is in effect as much as Receive the gift of God bestowed upon 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 grievance springeth is taken out, is the Book of homilies set out in the days of King Edward the sixth, of which times and Book Doctor Ridley Bishop of London, who afterwards suffered for the Gospel, giveth this judgement. The Church of England then had holy and wholesome Homilies in commendation of the principal virtues, 
Master Fore 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, 
Sacramentum militia Cicero. Lib. 1. de officiis Credimus ne b●● manum sacramentum divino. superinducilicere & in alium dominum post Christum respond ●e. Tertul de corona militis.  as Saint Austin and Ambrose do with other of the Fathers. Secondly, in this place somewhat more particularly for the faith plighted twixt couples, which was the ancient signification of the word in foreign writers Tully, etc. who call the oath given by the Captain to the soldiers, 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 Helvetia in their former confession so take it speaking of, what is due to the Magistrate. 
Huie not etianst libers simus etc. vera cum fide subiiciendos esse fidelitatem ●o sacramentum prastate scimus Heluet. confes. 1: artic. 26. Idest ●usiura● dum quosuis magistr at thus obstringuntur observat. 2. Ibid.  To him we know we are to perform fidelity, and the Sacrament upon which place we read this observation Fidelity and the Sacrament (that is) the oath, whereby subjects 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 Matrimony 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 whitaker's noteth Saint Austin took the word, who honested Marriage by the name of a Sacrament, 
Sacramenti no mine matrimonium. Aug. coh● nestavit quando cius dignitae tem contra que rundam criminationes defendit quod in illo li●ro ●octissimè acsanctissimè fecit What. contra Duraun. p. 6●6. St hoc inquam à pontificits ageretur facilè posset de apellati one conventre Chemnit. de Matrim. p. 256. Quia coniugtum est sanctum vita genus divinitus institutum & commend atum libenter et tri busmus nomen sacramenti, Confess. Wittenberg.  when against certain men's false criminations he 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 the times 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 devils, and of the heathen, 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 withal.   

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 (five 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 〈◊〉 what manner Baptism & the Lord his supper are called Sacraments, the book doth not so take marriage. For in the 2. tome of homilies speaking of matrimony there is not somuch as a syllable that soundeth to this purpose, where was both time and place to give 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. 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, 
Manuum signum hoc & quasi sacramentum usurparunt eccles. discip fol. 25. Quantum ad verum presbytery 0536 0 munus libenter eoloco habeo Institut. lib. 4. c. 19 sect. 28. Quod 3. in numero non posui, eo factum est quod non ordinarium nec common, sed ad cer tam functionem specialis ritus Ibid.  and yet willingly accepteth of the function of the ministry to have 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, since in both we know their mind alike. For though beside 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 this godly fathers to have more wives than one, by a special privilege or prerogative. This is directly against the word.  
WHereunto the answer we make is two fold, one in general concerning the second Book of Homilies, the second is in particular as touching the very place here stumbled at. In general it plainly appeareth that these men Subscribe 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 have joined under this article) 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 course we observe. 

First, we set down the words in question what they are, that it may appear to such as have not the book at hand.  
2. We will show what reasons there are to approve these words of the homily.  
3. The judgement 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 fleshly lusts, but to have many children, because every one of them hoped and begged of God oftentimes in their prayers that, that blessed seed, which God had promised, should come into the world to break the Serpent's head might come, and be borne 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 borne of both wives at once were legitimate, which could not be if poligamse (that is) plurality of wives at once had been the sin of adultery. Thirdly, the jews had answered little, 
joh. 8.33.37.39.56.  when being accused to be an adulterous generation they replied they had Abraham to their Father, not only in a spiritual but a natural propagation. For Abraham had more wives at once. 
Gen. 31.51, 1, joh. 3.9,  Fourthly, jacob had Laban's 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 borne of God sinneth not (that is) continueth in sin, a very offensive speech it is to say that the patriarchs, Abraham, jacob, etc. did continue in a sin, successively, continually without repentance, 
Non licuisse patribus simul plures uxores habere, nisi ad delineandum mysterium Instin. mart. in Tryph. Deum illis primis temporibus polygamian: exegisse. Clem. Alexan. lib. 4. Strom. Permissum fuit cum duabus etc Chrisost. homil. 56. in Gen.  humanum genus propagaretur & pietatis incrementum caperet. Ibid. Eo tempore nondum adulterium lege prohibitum, & amore posteritatis non ardoris libidine id factum, & de consens●● uxoris ad aliquid significandum quod futurum erat, ut in Agar. 3. Sara. Ambros de Abra. et. lib. 1. c. 4.  and therefore it may well be thought, that the Lord of his special mercy, did bear with them, and what is that but a rule, which we may not make general. If 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, etc. justin Martyr. The fathers might not have many wives at once, but to shadow out some mystery. Clem. Alexandrinus. God did in those former times exact polygamy. Chrisost. Because than 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. 
Seiebat Apostolus lege concessun & exemplo Patriarcharum, ac Moses familiar populo noverat in multis uxoribusliberos spargere. Hieron in epist. ad Ocean Sufficienda prolis causa erat uxorum plurium simul uni viro habendarum inculpabilis consuetudo Aug. de doctrina Christiana lib. 3. c. 12. Ibid. cap. 18. St naturam consulas non lasciutends causa utebatur, si meren etc. contra Faust: Manch, lib. 22. c. 47. Nulli unquam licitum fuit si●ne divina dispen satione plures simul uxores habere. Innoc. 3, c Gaudemus, de Divortiis. Polygamiam Deus inter Isra elitas probavit, Melanct. epitome Ethicor. Specialis casus fuit patrum polygamia quae peculiarem rationem habuit. Heming. de divort. pag. 36. Polygamia usurpata patribuscitra culpam, nobis nullam legem constituit. Bullin. decade 2, serus, 10. Deum illis legem suam remisisse quia eos non videmus uspiam ea de causa reprehendi, Pet. Mart. 1, Sam, 25.  The Apostle knew it was granted by law, and by the example of the patriarchs, and Moses also was not ignorant, that it was familiar with the jews to have children by many wives. Saint Austin in diverse places, with more than these at this time we will not trouble ourselves nor our Reader. An unblamable custom it was for one man to have diverse wives. And than one might with a more chall mind have had more, than now some one can have but one. Speaking in defence of jacob the Patriarch against one Fanustus an Heretic. sins some are against nature, some against custom, some against the Commandment. 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 have 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, Perkins, and Bucan professor of Divinity in Lausanna. The first of these that are named saith, God approved among the Isralites 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 us. 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, etc. Again in the same place. 
Nolim co● nimium aggranare. Ibid. Viti● ne vertas fuit enim tempore illo huiusmod● res libera & adiophora Idem. in Gens. c. 29.27. Deus tolleravit in populo su● polygamian. Bez. de polyg. et divor. Potest tamen ex cusari quia ad propagationem humans generis velsalte● ad propagationem ecclesia pertine bat. Perk. Ar● milla. ●urea. p. 78. Arm●tto● 600000. è jacobi familia duccutum annorum spatio. Id. prolegam, Chronol. Polygamia qua quis Vuo tempore plures habuit Vxores patrobus indulta suit, non cascivienda sed gignenda pie sobolis gratia, tum quia iam erant tum temporis mores politici, tum ut esse● aditus quidam, quo Deus promissions suade innumerab●●i sobol● expauets oritura locum daret Bucan. Institut. loc. 12  There is no doubt but the Fathers had faults enough, yet when they may be safely defended, I could 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 Marlage 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 God's Church. And in his preface to his Chronologies he observeth the increase by Polygamy such, as 600000. fight men were sprung up of jacobs' family within the space of 200 years. 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 have 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 God's Church. For than should it be permitted now, because the true professors of the Gospel are but few to speak of, in respect of Atheiests, Papists and other enemies of Christ his Church.  
This reply is made by some great friends to this accusation undertake against the Communion book, but how weakly an indifferent Reader may soon judge. For first in the days of Adam it might have seemed most needful to have given this liberty if so the Lord had created more than one woman, which be did not: As for the other that came after by propagation they were his daughters or nieces, and therefore herein appeareth a let: Secondly 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 practice 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 borne withal. For the other clause of their objection where they infer. If for spreading and increasing God's Church, than it should be now in use. That sequel is no good consequent Because the worship of God is not within the place of Jewrie now, as it was then. But the sound of it is gone 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 city of the kingdom of heaven. 
Ex omni hominum g●n●r●, atqu● omnibus g●̄ tibus, adpopul●̄ Dei et civit aten regni calorum ●embra colligi possunt. August. de virgm. cap 9  Besides these there's are others given by the fathers why the Lord did be are with his people. They whose leisure it is to view what hath been cited for testimony herein, may be entreated to lay these reasons together which our fathers and brethren grave, as also the manner of speech they grace this question withal: Exacted, required, approved, tolerated, dispensed withal, 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 will answer anon. The other of Malachy & the Apostle are against s●eshly and carnal lust in their time, why are they then urged against these patriarchs that were long before, & beside were not guilty of the carnal sin condemned by those scriptures Saint Paul inff●●icteth the Rom. and Corinthians in their duties and liberty in marriage. What is this to the patriarchs and their fact. But by one of this dumb show brought forth, take a taste of the other. Let Peter Martyr be heard in his notes upon 16. or cap. 7. which is the place the objector urgeth. 
Verba hae aliqui putant face re adversus polygamian, quod mihi non displicet, modo hinc non inferatur. Patres qu● in veteri lege habue runt uxores, non usos fuisse tusto matrimonio, sed potius adulteros indicandos. Nam cum ea de causa insacris literis non damnentur, am nino putandum est 'tis tum tem poris licuisse. Martyr in Cor. 7. Levit. 18.18.  These words (saith he) some men think make against plurality of wives, which things mislikes me not, so it be 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, we must think it lawful for them at that time to have so many. Ju which sentence these two parts would be 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; secoudlie 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 straightly forbiddeth false witness bearing against the truth. A sin the more grievous, as the most innocent truth (for so are the scriptures) is forred to dispose for that, whereof they have nothing to gain say. 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 Leviticus, 18.18. as Tremellius translates may, have reference; and we have delivered our judgement in writing unto my Lord's 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 Solomon, but with a Cave at in these terms for our use and understanding which things we 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 challenged the examples of the patriarchs 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 (saith Ludovicus Lauater) God who made that law; hath also power to release it Besides it is a curtain peculiar, 
Sedenim qui l●gem sanxit De u● cande relax and's potest arē habet Pecuitare quid damest, quoth ●e more temerè in ex plum, quo prod●giosam (vam lea bodinem excuset, traxerit. Lavatur. in Easter. homil. 11. c. 2. pag. 22. Certis de causis largitus est plu rescodem tempore Vxores habere. Id homil. 10. pag. 20. Tam abest ut hac ceniugia culpauerie Deus. ut etiam fortunaucrit. Id de vita & obit. Nabal. hemil. 10. pag. 12. Duas sim●l uxores habera simpliciter lege Mosis vetitum non fuit. Drus●n Ruth. 4.5.  which no man may rashly draw in to example to excuse his own prodigal lust by. And a little before in that 10. homily God (saith he) for certain causes granted it as a largesse and faucur to the Isralites to have more wives at once. Again in his treatise of the life and death of Naball God (saith he) was so far from blameing them that he gave them great success. Their peculiar and a Largesse special to them and their great good success hereupon, what other sons beareth it, than that common euglish which our homily by some unjustly tared safely delivereth, specially much more being added by others, as appeareth in the several quotations afore, and this among the rest of john Drusius. Simply forbidden (saith he) it was not by the law of Moses to have 2. wives at once.   

I but what warrant for this more than these authorities  
Arguments strengthened in this sort no discrete godly wifeman but doth and will reverence, for we receive and so must the witness of men. But yet to think that some privilege those patriarchs had, though not so expressly set down this may be the reason. For dispensations and privileges are as laws yea privileges are not held necessary to be written where laws be. 
1. joh. 5.9. Qualis lex, tali● despensatio Priutlegium dicitur guodema nat contra ius commane in fu● ro●●m aliquam personarum Glos lib. 6. de Rescript. c: vers in Printlegium quasi prin●ta lox.  As at this day we observe in Acts of Parliament such favours as concern some few stand unprinted, Because laws belong to all, privileges to some few. For a privilege is some personal or particular law, which either dieth with the person, or must not be made common; If so as we 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 minds and consciences for ●īngle 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 methodically drawn together by some of Devon. and Cornwall. With their preface, and reasons, greatly accounted of among the ignorant, which we have thought good to set down returning every of them a brief answer with reference to those places, wherein they are handled more at large.   


We protest before the almighty God, that we acknowledge 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 us. That we dislike not a set from of prayer to be used in our church: Finally Whatsoever followeth is not set down of an evil mind to deprave the book of Common prayer ordination or homilies, but only to show some reasons, why we cannot subscribe unto all things contained in the same book.  
THat man his pretestation is in vain, 
Protestatio ●um contrario acts 〈◊〉 relevat: Vel no● Valet protestatio ubi protestans per contrarium factum directè obuiat sua protestationi Glos. in Caluinde constitut. verb. sine praindicie, conferen. 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 sub scribed, as is alleged in the conference before the king pag. 26. But leave we this their fair glozing, and examine their reasons.   

To the book of 〈◊〉 brain 〈…〉 subscribe because there 〈◊〉 is something 〈◊〉 of which 〈…〉 make ●●ie 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 where reason is there to put on the bowels of compassion? Is that which we know more inward than the inside of the gown, for it is the life of she body so we esteem of the bowels, and is the life of the bowels, body, person and all (for so is love wrought by a holy saith and compassion proceeding from both) as a garment that a man puts of and puts on, or is the Lord jesus any such manner of attire, 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 argue? A natural man (and we think such a one hath sense and reason) perceiveth not the things of God neither indeed can be, no marvel 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 Lent.  
Whatsoever is manifest the same is light. Not without sense, neither in it own words, unless the greek and original may be thought so, nor in the proposition itself (for vivinitie 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 upon it) nor in the coherence of the place (for the Apostle showeth how all points of darkness, whither in judgement or practise manifestly 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. 
Scholiasles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passiuè interpretatur ut sit sensus. Quicqu●d manifestum fit lucem (s) essel●● cidum fires con●e nit. 11. Beza. M●h●tamen simpliciùs videtur ut expositionem quam posui retineamus. Muscul. in Eph. 5.13.  Some of our brethren (saith Musculus) take this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not only passively is manifest, but actively to, doth manifest. They have truly their thoughts not untrue, But in my conceit it is more simple 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the mean to see, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocis media  partly active partly passive) to commend either interpretation to the godly wisdom of the learned teacher, who at more leisure upon better opportunity may farther expound it in handling his set lecture. 
Lux actiuè, passiuè so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 actiuè passiuè  It is light actively giving 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 refertur 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 Victorious, and before him Saint Basil in his bexameron the tenth homily. 
Farneze maiestas personarum. Par potest asest earum. & communis deitas. Victorious. Id unitatem concernit potentiae, ut vna● in divinis reimeat gloriam & maiestatem. Basil. bexamero●s. homil. 10.  Concerning the unity of power to retain one glory & majesty in the divine persons etc. Glory majesty 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 read 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 than another, 
Read on the 17. sun. after Trinity.  and of God above all, chooseth to speak of the primitive namely the father rather than of the dirivative, and those that descend of him. For if God be their father, than also must he needs be the father of their families. Secondly where others call this word Parentela, Paternitas, cognatio, tribus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpretatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quatenus de he minibus dicitur qui pregeniteres appellantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  familia, and the Greek scholiast progenitors, and so differ. but the translation in the communion book giving 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 earth whither Adam, Abraham, etc. 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 read on the annunciation to Mary, those words are taken out of Luke 1.36. The lesser Bible's render it thus. This is her sixth month, which was called barren. Her put in, which is no more in the Greek, then in the English, as for the word following both translate it alike (which) for (she) not meaning the month, but the woman Elizabeth, which was called barren. 
actus actiueril sunt in patient praedisposito.  This ambiguity is shunned no more in one then in another. The sense is plain howsoever, and if without sense, surely then only to those who understand not, and that willingly.   

6. It is without sense. Or ever your pots be made hot with thorns, so let indignation vex him, even as a thing that is now. Psalm 58.8.  
The difficulty in this place cometh hence, 
Quia vox hebraa & ollas et spinas significat subobscurus est hic locus, etc. Marlor. Vulg. Marlo. Tremel. Stephan et alii.  because one and the same word signifieth a pot, and a thorn. Before the thorues 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 God's judgement 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, intent 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 than are other translations This here delivered by way of prophesy, the other have it by way of prayer. This only in a third person, that other in a second, and a third. As for the sense it is plain to any man's reading, that the verse speaketh of subdueing the enemy, not the multitudes only, and basersort, doing homage in bringing pieces of silver, but their Captains to, and all those, whose delight is in warxe.    

Ratio secunda. That forasmuch as we are able to discern, that there is contradiction  

1. To the book of Articles, which denieth that confirmation hath any visible sign: Where as the last prayer in confirmation, maketh imposition of hands to certify the children of God's 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 Lord's supper bread and wine but Confirmation hath no such thing. For imposition of hands is a cirrumstance of action, not a matter of substance, as in a Sacrament 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 upon the prayer of the Bishop) how God hath been favourable and good unto them, in that they are borne of believing parents, baptised into Christ, brought unto the knowledge of his grace & will as is found by examining them in the principles of their holy faith, etc. Wherefore the Bishop prayeth over them for increase of grace, and useth withal imposition of hands to certify them by this sign of God's favour and goodness towards them. By which ceremony (saith Master junius) the holy Apostles, and Orthodox Fathers of sound judgement would have signified that a Christian man endued with repentance, 
Qua cerimonia sancti Apostoli & orthodoxi patres significatum volverunt Christianum hominc resipiscentia, et fide praditum, atque ecclesia insitum ubilegi time probatus esset, mancipari domino, & consecrari ad voca tionem suam sancte & relligiose obeundam etc. jun. Paral lib. 3. c. 6. liber's Christiancrum statim post partum ut membra ecclesie baptizabantur, & post quam no●nihil adelevissent institueban tur, & impositione mannum confirmabantur, ac dimittebantur ex coetu Catechumenorum; ita ut liceret illis deinde adcaena● accedere. Vrsin. Proleg. Catechis. pag 3.  and faith, and engrafted into the Church after he hath been lawfully 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 Vrsinus speaking of persons to be baptized hath these words. The children of Christian parents (presently after they were borne) as members of the Church were baptised, & after that they were prettily shot up, they were instructed, and by imposition of hands confirmed, & were dismissed out of the company of the Catechised, so as they might after wards lawfully approach to the Lords Table. This holy ancient custom tofore commendably 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.  
It 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 than 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. Acticles 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 God's witnesses, and to have confessed and showed his praise not in speaking but in dying.  
This sentence here charged for an untruth the Church of God hath taught heretofore, 
Fro Christo trucidatos infantes inter marty res coronart. Bern serm. 1. de Innocent. Si quaris eorum apud Deum merita, ut coro narentur, qua re & apu● Herodem crimina ut trucidarentur. An fortè minor Christi pietas quam Herodis impietas. ut ille quidem potuerit innoxios neci dare, Christus non potuit propter (e occises coronare ibid. Audi quod ini● ria non affectisint sed doronas m●ruerunt. Theophi. in Math, cap. 2. Quod pueri prodommo oceisi sunt, significat per humilisatis merstum ad c●ron ammartyrit esse ve●iondū. Haimo part, hyem desanct. Innocen. judaet martyrum sanguine redundante. Hilar. Can. 1. in Mat. Hercdis furor, & infantum mors populi Iudates in Christi anos sausentis est forma, etc. Beatorum mar tyrum caede pos● se etc. In aternitatis profectum per martyrii gloriam efferchantur, Ibid. Pro Christo potuerunt pati quum nondum poterant confiters. August. ●m Epipha. ●erm. 6. inserm. 23. de tempore. Non habebates atatem qua in passurum Chrustum crederet●● sed habebatis carnem, in qua pro Christo passuro passionem sustineretis. Ib. Non ●rustra infantes illos, qui (cum ●ominus jesus necandus quareretur) occisilunt in honorem martyrum receptos commend it ecclesia Id. de lib. arbit. lib. 3. c. 23. & epist. ●●. Hier. Homil, de sanctis & lib. 2. de symb ad Catechu. c. 5.  as the ancient Father's witness. Bernard who was some 5. hundred years since hath these words. Can any doubt that the infants which were slain in Christ his steed, are crowned among the Martyrs? And meeting with an objection that might be made. If you ask (saith he) what they deserved at God's hands that they were crowned, ask also what fault they had done that they were murdered, unless peradventure Christ his piety were less than Herod's impiety, that the tyrant coul● put harmless infants to death, and Christ could not crown them, who were killed for his sake. Theophilact who was some 900. years after Christ writeth thus. That Herod his malice may be shown, must injury be needs done the little ones? Hear therefore, they were not injuried but justly obtained crowns. Haimo some 800. years after Christ writes in his Postilly upon 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, etc. Hilary who was some 400. years and upward after Christ in his exposition upon Saint Matthew, speaking of these babes, & their death saith, jewrie 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 jews 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, etc. They were carried up into the advancement 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 believe 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 honour of martyrs, which were slain by Herod etc. 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 senerall Sermons, calling the Innocentes Martyrs and their death Martyrdom, and in his second Book de symbolo ad Catechumenos the fifth Chap. etc. Before him Saint Origen homil. 3. maketh mention of them after this manner. 
Horum memoria semper, ut dignum est, in ecclesits celebratur: secundum integrum ordinem sactorum ut primorum martyrum etc. Origen: homil, 3. in diversos. Benè & secundum voluntatem Dei corum memoriam sancti patres celebrari mandaverunt sen piternam in ecclesus, velut pro domino morien tium. Ibid. Ecle paruuli esti, quos hostis natura, crudelitatis monstrum Herodes occidit subito fiunt mar tires, & dumb vice Christi & pro Christo. Cyprian. de stella & Magis. Testimon●igrave; 'em, quod non poterant sermone, per hibent passione Ilid. Spangenberg. Postil. Ista tam tristi tragaedia cruentam ecclesiae Christs imaginem delintavit Centur. 1: lib, 1, cap, 3.  Abel prim●s veteris testamenti ●artyr fuit, cuius sanguis ad Deum clamavit it a isti primi in novo test amento propter jesum Christum recisi sint & gloriosa mar tyris corona redimiti, vitam hanc mortalem cum immortali commutaverunt, & cum ill● nunc in coelis viwnt. Gualther. homil. 18. in Math. 2.  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 borne, 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 have 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 Herode the enemy of nature and and monster of cruelty did kill) are suddenly become Martyrs, and whilst in steed of Christ, and for Christ pulled from their mother's 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 years 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 Christ's 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 upon 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 jesus Christ and crowned with a glorious crown of Martyrdom, have changed this mortal life for an immortal, and now live with him in the heavens. 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 tyrant's 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 Christ's, nec pro justitia occub●●● runt sed pro fide Christo (id est) loco Christ's. Ludol.  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 jeremy is alleged cap. 31. Rahel weeping for her children, Shadowing thereby the Church of God mourning as a desolate widow for those that she bore 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 men's grievance) because Herod's 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, 
Voluntate & actu ut S. Stephan voluntate non actu. johannes. Actu non voluntate, ut in nocentes Bernar, serm, de Inno, Cutus vice supplevit quod deerat voluntatis Ibid.  and that some were, the allegations before prove sufficiently So needless are some men's peremptories they send 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 have 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 paruulis qui baptizantur, sunt qui negant omnem actionem et operationem spiritus sancti. Chem. de bapt. Hic dico quod omnes dicunt aliena fide eorum qui offeruns eos paruulis succurri, etc. Luther. de captiv. Babylon. Sicut verbum Dei potens est, dum sonat etiam impis cor immutare, quod non minus est surdum & incapax quam ullus paruulus. Ibid.  The first of these against such as think God worketh not at all by his holy spirit in children baptised. The Catechism not meaning that they have au actual faith, namely a feeling that they do then believe, for so they do not, that they live, yet they do live. But they believe (that is) they have 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-childrens 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, etc. Again afterwards. As the word of God is mighty, when it soundeth, able to change even the heart of a wicked man, which is no less deaf and uncapable than any child, so by the prayer of the Church offering the child in baptism, the little one is clenfed, changed, and renewed by faith infused into it. But for answer to the doubts herein look the first part, cap. 30. pag. 173. etc.   

3. That children baptized have all things necessary unto salvation, and that they are undoubtedly saved.  
No more untruth than that of the Homily, That infants being baptised, and dying in their infancy, are by his sacrifice washed from their sins, brought to God's favour and made his children, 
Homil. salvation of makind. Perkins on the Creed. pag 25.  and inheritors of his kingdom of heaven homily of the salvation of mankind only by Christ etc. No more untruth, then that, which Master Perkins writeth. That infants dying in their infancy, and therefore wanting actual faith, which none can have without knowledge of Gods will are no doubt saved by some other special working of the spirit unknown to us. But an argument to prove this Rubric true may be thus briefly framed. To whom the promise is made, 
Act. 2.39.  how God will be their God they are undoubtedly saved: But to our children baptized the promise is made. Therefore our children baptized are undoubtedly saved. But hereof see at large part. 1. cap. 25. pag. 165. 166.   

4. Untruth. That we have a sure and certain hope of every one to be buried that he shall rise again to everlasting life.  
We are not required by the book of common prayer to have a sure and certain hope of every one to be buried, because not of every notorious impenitent malefactor cut off by law, or a murderer of himself, or dying excommunicate, all which are buried, 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 farther, nor otherwise then through jesus Christ, for in the burial we profess that to be the bond of our hope. If any minister 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. Untruth. That nothing is ordained by it to be read in God's service, but the very pure word of God, the holy Scriptures, or that which is undoubtedly grounded upon the same.  
No untruth. Because there are left out as the preface of the Book showeth many things, whereof some be untrue, some vain and superstitious, in consideration whereof this sentence prefixed there followeth. Nothing is ordained to be read but, etc. 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 holy 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 to read 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 read over once in the year. But the preface calleth that breaking one piece from another, when uncertain stories, legends, Responds, verses, vain repetitions, commemorations, and smodales come between, so that commonly in the beginning of a book to be read, three or four chapters were read and no more at all. And therefore no untruth in those words prefixed, but in them, that do purposely misconstrue.    


Ratio quarta.  That it containeth in it doubtful matters.  


1. Doubt  1. It affirmeth that there are Archangels, 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 faith in effect as much: though a Sadducie flatly deny, and this Author doubtfully deliver it: which manner of writing many times differeth no more than heresy in the shell, and when afterwards it is fledged. It this name Archangel be such a stone of offence. as because where it is, that Book may not be subscribed to, 
After the proper Preface. Homil. obedience to Rulers & Magistrates. 1. Thes. 4.16. Saint. jud. v. 9  (for so some reason against the Coma union Book 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 Jude 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, than 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 twelfth of the apocalypse some are of opinion, that Michael signifieth Christ, yet diversare of another judgement taking Michael and his Angels in their proper signification, for administering spirits to help those, which are inheritors of eternal salvation, Heb. 1. Other objections they make, as first that Michael signifieth Christ, because it signifieth who is equal to God. ●ut the 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. Luke. 1. 
Luc. 1.26.  or the word Daniel, which signifieth the judgement of God, and yet was it the name of Abigails son, 
1. Chron. 3.1.  as also the names of that excellent prophet whose prophesy we have. Rather it well followeth this name Michael is as Gabriel the name of a created Angel, 
2. Pet. 2.11.  in this sense, 
Composita hutusmods nomina habent Angels ut intellig● museos non habere potectatem separatam à Deo, sed princia patum sub nomine Dei gere re ut totum Deo tribuatur. Marlo in Luc. 〈◊〉. 19  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 whoels 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, Solomon, did signify Christ too, yet were they men, distinct persons from him. Their third reason is because Michael is called one of the chief Princes. In saying this we keep to the words of scripture. 
Dan. 10.13. Aliud est specta re caput secun dum ordinationem nature cu insque in suo genere, aliud secum dum ordinationem gratia. jun. Contro. 3. lib. 1. c. 9  One thing we 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 only chief and head. That there are Angels, and among them Archangels, such as are chief, we need not doubt, 
Angelorum quà Angelicaput aut princeps esse potest, Verun quà electa ecclesia sunt, capus unicum est Christus Ibid. 11.  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 thrones, dominions powers, principalities, show diverse degrees, for they are not idle names. One Angel brings glad tidings to the shepherds, the residue anon after accompanig him called an army of heavenly soldiers singing praises unto God, show there are some first, and others after. 
Colos, 1.16.  As for the quotient that there are 9 and just 9 orders, 
Luc. 2.9.13.  or ranks we inquire not, much less do we determine. Sure we are of this, 
Exercitus (id ect) varies as or dinun.  that the Angels are an army where are diverse ranks, and Michael we find a chief one in the Lord's host. Thus far proceeding we offend not, yea this we would know, what injury is it unto Christ, to say there are degrees of comparison among the Angels, so long as we take not upon us boldly to marshal them, but contenting ourselves, (with that we 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 Captains in the host, yet a greater than they all, that did slay his ten thousand; in respect of whom, they were but soldiers and yet Captains they are compared with the rest of the army. 
1 Sam. 18.7.  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. ●. 3.  or as the author to the Hebrues 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 & Priests and a high priest, so may we undoubtedly conclude of that other in heaven and those celestial Angelical spirits, that some are common and ordinary, others chief and more special as the word Archangel doth import. But will we know, why it pleaseth some to doubt there are Archangels, their reason is because where Archangel is named, Christ (say they) is to be understood. which opinion if it be privately theirs, and spread no farther the less dangerous is it but yet dangerous. For the places of Saint Jude and 1. 
Saint jude. v. 9  Thessalonians 4. prove the contrarte. 
1. Thes. 4.16.  And though they shuffle off that in Saint Jude, yet can they not that in the Thessalonians. Nor in deed can they that in Saint jude. For being an history, and histories Saint Jude relateth plainly in their letter as the fall of the Angels v. 6. Sodom and Gomorrah v. 7. we must judge the like of it, which literal plain sense while men have left, they have digged them pits that hold no water, and have made strange interpretations more intricate than the text, some understanding the body of Moses for the law, some for the Gospel, others for the people of the jews, others taking Moses put for josua, all which cast a mist before the Sun, and no marvel then, if we easily mistake. 
Non hoc dico quod praedecesso res meos morde am aut quicquam de his are bitrer detrahendum. Hieron. Sophronio.  This we speak not to bite our predecessors, or that we would detract aught from them. The letter of the history is plain that Michael a chief Angel in the Lord's host appointed by God (as sometimes one is for one business, sometimes another for another) resisted the devil about the body of Moses, when Satan would have made it a stumbling block for Israel to commit Idolatry, (as they were forward enough) so highly they esteemed of him, and no marvel. For not a like Prophet was there in Israel, whom the Lord knew face to face. 
Deut. 34.10.  A history (this is) not found in other scriptures, 
2. Tim. 3.8.  no more is the name of jannes' and jambres, 
jud. 14.  nor is that of Enoch prophesying in those words Jude 14. nor many such like which the jews might have 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 we 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 God's book, yet this no warrant to conclude insufficiency of Scripture, as if there wanted any 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 Archangel, and with thee trumpet of God etc. 
Archangelun no minat quasi d●● cem exercitus Archangelus praeconis ossicio fungetur. Quan quam enim, etc. Tamen ut in ordinihus fieri solet primarium ftatuis unum, qui al●is pracinat, Marlorat. in 1. Thes. 4.16.  Where the Apostle nameth the Archangel, Captain as it were of the host. The Archangel shall perform the office of a crier. For although it be common to all the Angels Matthew 13. and 14. yet as in orders the Lord sets down one chief to e governor unto the rest, & to blow before them Beside all this we have spoken, more we might add out of the fathers, counsels, scholastical writers. But we have 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 privalie baptised in this form in the name etc.  
The book saith not that the child after it hath been privately baptized shallbe baptized publicly, but contrariwise in these express terms. If thou be not baptized already. N. I baptize etc. And why this order is misliked we know not, neither doth the authors give a reason. For if it be meet to speak of things as they are, then of doubtful things we may speak doubtfuly. And yet this practtise here mentioned being seldom or never for aught we hear, it is rather set down by way of prevention, then that we know any such thing is done, and as it is a supposition so upon supposition only proceedeth.   

4. Doubt. It saith there be two sacraments only as general necessary unto salvation, wherein it is dangerously implied that there are more than 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 private Communion between the minister and the sick people.  
Read 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, not able 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, cereinonies, 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 in the new testament as belonging to sacrifices.  
The holy Ghost giving the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 sins.  
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 settled 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 bequest 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 sh● minister proceedeth to a more particular examination of the sick man his faith, how he stands resolved against the terrors of death etc. satisfying him in such doubts as shall then be ministered; And if the party have 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 ministros ipsos ut de remissione peccatorum certi●res reddant con scientias, testes ac sponsores. Cal. Institut. lib. 3. c. 4.12. Nec minor is efficati●, aut fructus est privata absolutio, ubi ab tis petitur, qui singulari remedso ad infirmitatem suam sublevandam opus habent Ibid. 14. Secretum animi valnus aperuerit, atque illam Euangelii vocem pecu liariter ad se directam audi●rit Tibi, etc. Ibid. Animum confir mabit ad se●iritatem, illaque qua prius astuabat trepidatione liberabitur. Ibid. Privata absolutio in eccle si●s retinenda est, quanquam in confession non sit necessaria omnium delectorum confessio. Aug. confess. artic. 11. De confess. privata facienda pastoribus, affirmam●s ritum privata absolutionis in ecclesia retinendum, & constanter retinemus propter multas gra●ts causas. Confess. Saxon: 1.  the minister, who is in God's steed a pledge and surety for further securing a troubled soul, shall apply these words. Our Lord jesus Christ who hath left power to his Church to absolve all sinners which truly repent, and believe in him, of his great mercy forgive thee all thy sins in the name of the father etc. Private absolution is of no less power, and efficacy than the public, when it is sought for by them, who have need of this singular remedy for easing their infirmity. For when the party shall have laid open his sore, and shall hear from the mouth of the Lords minister the words of the Gospel directed peculiarly unto him. Thy sins are forgiven thee. Be of good comfort, it will establish his mind in security so as he shallbe delivered from that torment of fear, wherewith with before he was miserably vexed, and disquieted. This Godly and comfortable practice of our Church of very great use (if it were in more use) Master Caluin much 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 be not necessary. Again the Churches of Saxony thus. Concerning private confession to be made unto the pastors, we affirm the rite and manner of private absolution to be retained in the Church and we 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 exponttur. Ibid. In specie homini peccatori in nomine Sanct. Trinit dicitur● Tibi remissa sunt peccata onnia: Privatam absolutionem recitanit Christus paralytico. Luc. Osian. Institut c. 8. Prituata absolutione absoluit Christus. Ibid. Privata confessionis usut apud nos servatur, etc. Chem●it. de Confess. pag. 216. Remittuntur peccata per Dei verbum, cuius levites ●nter pres quidam & executor ●st. Amb. de Cain. & Abel. lib. 2. c. 4. Per spiritum sanctum peccata donantur, homines autom in remissionem peccatorum ministerium suum exhibent, non iusalicuius potesta. 'tis exercent. Neque enim in sua nomine sed, etc. Illi rogant, sed diusnitas dona●: humanum enim obsequium sed munificentia superna est potestatis. Amb. de spiritu sancto. lib. 3. cap. 19  Lucas Osiander in his institution sayeth 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 be 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 etc. Infinite other allegations might we produce to witness this truth. But the conclusion we 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 executor 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 etc. They ask, the godhead giveth; It is man's 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 to 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.    


Ratio quinta.  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 we shall do well to see into this accusation, that if it be true, we may do so more, if false it may return to the disgrace of the penman whither one, or more 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 named 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, than was either done or intended by those ancients, who many hundred years ago did give that name to the book, we call Apocryphal. And sure we are neither of them have disgraced the scriptures of the Hebrew Canon, by this appellation as they and we understand it. The reason wherefore they did call these apocrypha holy scriptures is threefold, 
Tribus de causis maximè, occasione, argumè to, usu. jun. Contro. lib. 1.5.4. Quòd cum judei in duotordines divisi essent Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. qui alibi agentes ubivis locorum, etc. Ibid. Ecclesia Christ's an a prisca diversum can●nem a ludaiss accepit, etc. Ibid. Gr●acam scripturam ab eccle sits judaeorum hellenist arum auctam si resecuissit, etc. Publicum autem offendere religio erat, etc. Ibid. Quamobren isti libri ut traditi fuerant permanserunt. Ibid. Horum librorum argumentum de rebus sacris ac non profanis, etc. Ibid.  that is to say namely because of the occasion 2. the argument 3. the use. The occasion was this, because, when the jews were divided into 2. orders, some using their Hebrew tongue and abiding in jewrie kept the Hebrew text of the scripture pure without any addition at all, others of them speaking Greeke and living in other places abroad and not in jewrie, 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 jews delivered it, which in the Greek tongue so enlarged with the rest of the Bible, if the ancient Christian should have cut out, they had done two injuries at once to the jews, from whom they received them, and to the Christians to whom they were delivered, and they made conscience to offend thus public, 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 have 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 read 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 veris name apocrypha puts them in mind that they so do. Our brethren (knowing this to be the judgement and interpretation of our Church) might have eased themselves of this toiling objection & endured the name of holy Scriptures given to those Books being (as it is) given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, humanitus, humano judicio, graeco canon for these speeches Master junius 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 have 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 root be holy the branches are holy, 
Rom. 11.16.  ever remembering this withal that the root beareth them, 
Rom. 11.18.  and not they the root. Wherefore without offence be it understood in this construction, if anywhere they be (as the information here pretends) named parts of the old Testament, the meaning is in no other sense, 
Hi omnes hodiè ad vetus testamentum spectát. Drusius. epist. 107. Qq per epistolam.  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. etc.   

2. Disgraceful. Because they are read rather than holy Scripture when any holiday falleth on a Sunday.  
This phrase rather than 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 read 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 solemnisation of Marriage, at the ordination of Ministers, at Churching of women, at burial and the like. Wherefore this untruth returneth home to the shame of the Author.   

5. Disgraceful. Because likewise the Genealogies of our Saviour Christ both in Matthew and Luke are forbidden to be reads in the Congregation.  
True what Optatus well faith, The choler once up, an easy matter it is for angry persons to cast forth reproachful speeches. 
Livore interus niente facile act tratis jacta re convitium Optat. lib. 6.  The genealogy of our Saviour Christ is commanded to be read on the Sunday after Christmas day, and is then read. How then dare men thus audaciously write, it is forbidden to be read in the Congregation? But read more. part. 1. cap. 22. pag. 125.126.   

6. Disgraceful. Because certain Chapters appointed to be read out of the Apocrypha contain 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 have 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 upon the former.  
Were this true, that some prayers the latter depends not upon 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 falleth. And this artificial handling of a treatise the learned call, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 Author's 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 affected cannot tell what to make of, but accounts them as ropes of sand, or prayers where the latter part depends not upon the former. But that be their ignorance whose exception it is. Let us examine their instances here following.  

1. The Collects upon Innocent's 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. 
No dependence.   
Though a many dislikes are here shuffled together, yet we will take them one after one. The Collect upon Innocents' day is thus. Almighty God, whose praise this day, etc. 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, etc. That we also may die (not a natural death but) the death to sin mortifying and killing all vices in us, that in our conversation our life may express his faith, which with our tongues we confess, etc. Which coherence what man among us can justly mislike, but only such as discipline better fitteth then disputation, and a sharp reproof rather than 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 Christ's religion, that they may eschew those things, that be contrary to their profession, and follow all such things, as be agreeable to the same, etc. When we say that the Lord showeth to all men the light of his truth, 
joh. 1.9.  etc. It is as that john 1.9. 
1. Tim. 2.4.  The true light that lighteneth every man that cometh into the world. 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, etc.  
The Collect on epiphany showeth the Dependence of the prayer in proposing for the argument thereof God's mercy vouchsafed the wise men by the leading of a Star, 
Res quibus fru endum est. Pater filius & spiritus sanctus Aug. de doctrina Christiana. lib. 1 c. 5.  to the finding of Christ Jesus his bodily presence, that we also who have the Starlight 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, 
Res quibus fru endum est beatos nos faciunt istis, quibus vten dum est tendentes ad beatitudinem adinua. mur. Ibid. c 4.  1. Cor. 15.28. And that whereas other things in their use do but now tend unto him, than 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 in Lent is, O Lord, which for our sakes didst fast forty days and forty 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 honour and glory. Who can justly charge this as having no dependence, but they whose understanding (as it seemeth) hath no dependence upon 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 have no dependence, because speaking of a true saith in the Trinitis 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 upon 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 have this knowledge rightly to believe 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 upon, in the name of the Son, by the holy Ghost. 
Vbi quaritur unitas Trinitatis pater filius, spiritus sactus, nec alicubi periculosiùs erratur, neclabor●osius aliquid qua ritur, nèc fru●ctuosius aliqui & invenitur. Aug de Trinit. lib. 1. c. 3.  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 cold and stender 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 out, 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 upon 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, etc.  
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 upon him our flesh, and to suffer death upon 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 jesus Christ. The dependence of one part and of the other in this petition may appear, 
1. Pet. 2.21.  

1. Pet.  
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 he was the only precedent of humility. For he humbled himself to the death of the Cross. Many such applications are made in other places. So little cause have 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 profitable 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 nove alway know, the most for whose sake this prayer is penned, may well pray thus without any danger at all. 
Grenchams' lectures on the Psalm 119. pag. 612.  I know (saith Master Grencham) there be many, who think it a preciseness to be much afraid of our own weakness, and to be watchful, and wary of our own affections, yea and oftentimes in those things which to judgement are lawful, yet absteu●eth in life & practice. 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 presumption to ask any lawful thing in Christ's 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 wisely to advise 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 inventa peccan ta cum humilitate quam in nocentia cum superbia. Optat lib. 20. Contra milleformes damonum incursut quis innocentia sua fidit August. de civet. 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 man's innocency. And yet considering the manifold shape, which Satan taketh to encounter us withal, 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 prayeth 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, etc. See 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 S. Paul, 
Philip. 3.20. 2. Tim. 4.13. Putasne Apostolum eo tem●pore quo hac scribebat (Porulam affer) de calestibus mysteriis & non de us, qua usus communis vua necessaria supt cogitasse. Hieren. lib. 3. adverse. Pelag. 1. Cor. 6.15.9. Phi. 3.21. Por, 26, 4.5. Maro. 9.24.  how his conversation was in heaven: yet remembers his cloak he left at Troas with Carpus. Think you (saith Saint jerom upon this point) the Apostle at what time he writ this. Bring my cloak, etc. that he thought of heavenly mysteries, and not of those things, which are necessary for the use of our common life. Here a wrangler might pretend contradiction: But no more than 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 not a fool, 
joh. 4.1.  etc. or that Mark 9 I believe Lord help my unbelief, 
Rom. 4.18.  or that john 4. Jesus baptized, jesus baptized not, 
Act. 11.18.  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, etc. being humane traditions, & inventions, without any warrant from God his word, of mystical signification, defiled with superstition, scandalous, of no necessary use, appropriated to God's 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, 
Human inventions.  till men afford more than bare words or affirmative hath strength comparable, yea far beyond their negative. In the mean while because this exception breaks the rank for his fellows, like judas, who was a guide to them that took Christ, pardon us if we stay a little upon 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 than 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 we shall the better speed this present business. Human 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 nature's dim light some things are espied, which are corrupt & afterward may be helped, some things again not corrupt but are sufficiently well at the first. Saint Austin upon the 102. Psalm man a sinner: 
Homo, peccator duo nomina non sunt s●per flua, etc. August. 〈◊〉 Psal. 102. Aliud est homo aliud est peccater. Ibid. Gratia non tollit naturam sed perficit, nec natura gratiam repellit, sed suscipit.  two names not superfluous. Two names, one is man, 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 badly thus, and thus. The first may be retained, the second must be reform, and so both may be used. Grace taketh not nature away, but perfiteth her, nature repelleth not grace, but embraceth her. somewhat is good in a corrupt nature notwithstanding the ancient corruption hath soured the whole lump. And though discovered by the blind eye 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 be corrected by art, which we call before by the name of usual experience: Which experience is not idle for want of employment, but willie contrineth many things, which a mere 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 she is not false nor deceived. All this we need not wonder at all, do we conceive what we 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 wisely to be distinguished from a heap of falsehood. Now to turn back upon that, which we have 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 far forth as it is well, and may be well used: None dare affirm that nature is quite lost, but that she is mightily decayed all men confess, and though the print of her knowledge be almost worn ●ut, 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 be as the sparks of a broken diamond. And however now in her decay, yet that at some such time (as she was much better than now) that nothing hath been found out by her mother wit, plainly nothing at all were much to her shame, and indeed to speak plainly a plain untruth. Witness most of the Gentile learning whereof we 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 Noah, to japhet, and those of japhets' posterity, much again succoured by traffic with the jews, 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 gentile learning of the Egyptian were void of all use, & all their inventions to be condemned, what doth scripture commend Moses for a man that was learned in all their wisdom Act. 7.22. If nature's school yield no instruction? 
Act. 7.22.  why doth Paul ask the Cor. as touching their behaviour in public prayer? Doth not nature teach you 1 Cor. 11. if a man have long hair etc. If an human invention be a matter of such offence, 
1. Cor. 11.14.  what is the inflection of a noun with such and such articles, the conjugating of a verb in such and such a manner, the Grammar rules, in Hebrew, greek, & latin, and the construction according to these rules, are not all these the inventions of men, some jews, enemies to Christ, others Pagans, othersome popish, as also their dictionaries in this & that method, without all which neither scriptures could have been translated, nor our common people so edified by understanding them read, 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 we of our months, & days, & their several names january, February, March, April etc. and monday twesday etc. If we 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 have 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 he make himself beholding to jethro. We all know this jethro what he is and that his counsel is but a humane invention. But it may be 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 infli tutum. Peter. martyr. I. oc. come de padobap c. 8.5. Dion●sius compla, caemiteria & parochias divisit. Polyd. Virgil. de invet. rer. lib. 4. c. 9 Non sine num● ne factum put a bimus quòd no●issime hoc mum di senescentis sac●lo ar●●● typograph●ca● repererunt vir● industrit qua & amissi done inguarun iacturam maxima ex part sarcit, etc. Gualther in Abac. c. 2.  The deu●ding 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 deusded 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 Cuthen berg (who ever) 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 &. Gualther we must not think (saith he) it was done without the power of God, that in these last times of this aged world industrious men have 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 affected 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 enemy's to all good order. 
Abac. c. 2.  4. nor if sound out by an here tick is it to be condemned. The papist we take it thinks no better of us, than we do of them, here ticks at the least we call one another: yet in an exposition of scripture which is more than that use of a garment they can be content to borrow light from our commentaries, as Ferus out of Pelican Gen. 26.1.2. verbatim Penar dentius out of M. Caluin v●d jonat cap. 1. v. 9 verbatim so in the 10. v. Pag. 142 ●in 18. & v. 11. out of M. Gualrer: likewise upon Esther he taketh whole sentences out of Ludovicus lavater, so Bellarm. out of M. Beza & jansenius his harmony is framed out of M. Caluin, share many other their writings, & it may be granted the same of us otherwhiles are beholding to them for obsetuations one or other, if we be not, men compareable to us have received directions from ●reticks. So did Saint. Austin from Ticonius the Donatist choosing his interpretation rather than Cyprians a man of sounder judgement. 
Aug. Retract. lib. 2. cap. 18.  An easy matter to have said unto that great divine. A humane devise, an heretical invention. Away with it, we cannot endure it. But should any have stained that good father for he was likely enough to have answered as in an other place he doth. 
In arundine sterili atque arida vel alligata jolet vua pendere. Aug. de bap con. Don. lib. 6. cap. 1.  Upon an unlikely stalk fruitless, and withered so, metimes a grape is found And a truth is a truth wheresoever we see it. Let the devil say (as he did) that jesus is that Messias that some of God, in an over flowing of out gall, we must not say the contrary. He said it to a shiffter end, and with an evil mind. Let us say it with a better and to fit purpose, but yet let us make bold to say it notwithstanding. The advise which Saint Jerom gave Pammachius well sorteth with this occasion, where he counseleth. 
Si adamaveris captivam muli erem id est sapi entiam sacularem, etc. Haeron. ad. Pammachium su per obitu Paulinae. Multos tibi foetus captiva dabit, ac de Moabitic de essicietur Is raelitis. Ibid. Adquam studi osus & fidelis Thamar declinavit, indeque genuit Phares & Zaram qui in evangelio memorantur. Clem. Alexan. lib. 1. Stromat.  If Pammachius be in love with men's inventions, and secular wisdom to do as the Israelite did with his captive woman taken in war, shave her head, pair her nails, strip off her gaudy attire, and then new apparelled took her to wife: So must the wisdom of arts and humane learning be entreated: whatsoever it hath, dead, idolatrous, erroneous or the like shave and pair it off. Then taken captive and thus handled she 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: Be she Thamar, and what Thamar was we read of, yet judas (that is) the faithful, godly, studious may turn in unto her, 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 hear 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 other while, that nature being her inventions, art shapeth, grace sanctifieth. Then are they not barely plain dunstable humane iventions, 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 while 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 servant of Christ. But so we understand it not, nor must they Human, if they will, yet thus far divine withal, as tending to the preservation of Ecclesiastical order and such as accompany other duties then publicly to be performed. This, would men did as readily confess, as they sufficiently well know, that they have no warrantable precedent to call the institutions of God's Church a mere 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, 
Miletia fuerunt sapientes sed se cerunt qualia insipientes.  but others, that are sincerely minded (unless they be 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 days, wherein Atheism debaseth the due estimation of God's Church and sacred policy.  

They are without warrant of God's word.  
1 Express warrant for every particular we need not look for: 
Iter Sabathi à lege prascriptum non erat, Mar. Math. 28.20. Tremel, in Act 1, 12. Syria, juni. Ibid. Aras bicè. Hieron: ad Algasiam. joh. 10.22.  A Sabbath days journey was not prescribed by God's law, but either appointed, (as Master Caluin thinks) by a council of Priests, or (as Tremell and junius think) by a tradition of the fathers, whom Saint jerom takes were Rabbins, 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, solenmized. No word in God's law for the cerymony of odours used about the bodies of the dead, yet our Saviour was content his body should be so embalm. 2. 
P. Martyr. Ho● per●. Bucer. john à Laseo.  Again we answer in things indifferent, whose nature is to be used, or not used, as they are no where commanded so are they no where forbidden: 
Bucer. john à Laseo.  3. we may know it easily quieteth every good conscience, what the Apostle writeth. To the pure all things are pure, and every creature is good with thanksgiving etc.   

They are made to be of mystical signification.  
Some what (Mystical) it is, what these objectors mean by Mystical signification. 
Ritus qui venerationem rebus sacris concilient etc. Talibus admini culis ad pietatem excitemur. Cal. institut. lib. 4. cap 10.28. Ad sacrorum misteriorum reverentiam apium 29.  sit idoneum ad pietatem exercitium Ibid. Non sine fructu Ibid.  fideles admoneat quanta mo destia, religione, etc. Ibid. Non licet prina re ecclesiam ea libertate ut non possit suis actio nibus ac ritibus aliquid significare, P Martyr Hoopero. Ea libertate usus est Apostolus cum docet, etc.  illes signis admoneantur sui officti. Ibid. Rerum significationes reuotal nobis in mentem quidnos deceat. Ibid. Ministri magis memores simi offictisui & in maicre Veneratione. Ibid.  If hereby they understand a decent and reverent intimation, or admonition. First we hold every godly ceremony to have some such profitable use as may move and procure reverence to holy things etc. that by such helps we may be stirred up to godliness etc. Fit for reverence of holy mysteries, and a meet exercise unto godliness, or at the least that which shall beautify and adorn agreeably to the action in hand, yet so as not without fruit but that it may admonish the faithful with how great modesty, religion, observancy they ought to handle sacred and holy things. Which self same judgement Peter Martyr giveth of the surplice, adding withal how it were wrong imprisonment to restrain or deprive the Church of her liberties, that in such rites, and ceremonies she 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 be uncovered, 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 etc. And where it pleaseth some farther to urge.   

Our ceremonies have been defiled with superstition.  
In this case we answer with the learned: It is a bard task and a point not easily proved. That the impiety of Popery is such that whatsoever it toucheth is so utterly polluted, 
Tantam Papatus impietatem ut quicquid atting it prorsus reddat contaminatum que bonis & piis sancto usui concedi non possit. Ibid.  as the godly & the Saints may in no case use it to holy purposes For than neither may we use glass windows nor Church, Pew Cup, Chalice, Patien, Cushion, Gran●st one, 
Aliquid esse notan antichrists. in nulla re inest In hoc enim mul lares condita sunt a deo, sed pē● det totum à consen so in Antichristianism●● & eius professionem Quo consensis quaque professione commutatis in consensum. etc. Bucer john a Lasco. Nihil potest in rebus ipsis harere nota Antichristianismi Ibid. Distributionem panis & vint sacrificulis damonibus celebrarunt Ibid. Preceptum est ut decorum servetur. Ibid.  nor ground either in Church, or Churchyard. 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 upon our consent to Antichristianisme, and the profession thereof: Which consent and profession being changed into a consent and profession of true christian religion, there cannot any note of Antichristianisme cleave unto the things themselves. The bread and wine which Pagans offered to Devils (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 all things be done for comeliness, preservation of order, etc. Where it is farther objected.   

They are scandalous.  
They mistake that call that scandalous, which grieveth some one or other. For than we shall never have done. Mark we, who and how many are offended, and upon what ground & who hath taught them so: If the minister be 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 unteach them it, but a great deal better if he had never so taught them. Again, a man thus weakly disposed though otherwise well given, must hold other men's judgement comparable to his own, they being as well affected 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 all reason, that a few should yield to a greater part, as namely one to a thousand, rather than 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, etc. For in things indifferent, none deny but authority may command where the word sound 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 we hold them for order and preservation of peace in token of our godly obedience, and of great use as the times now are, to meet with two sorts of men. The one such as their poverty permits them not to have 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, jags and the like as other foundlings, so that if they might have their own will they stick not to bring into the house of God new tangied attire at times of divine service, and the public administration of holy duties. A sin we are not the first have felt, but ask our fathers, and they may tell us, how some offended herein, as Sisinius the Novatian and Eustathius of Sebastia in Armenia, which examples if we had not to learn wisdom by, 
Socrat. lib. 6. c 22. ld. lib. 2. c 42.  yet God hath not so disfurnished us of understanding, but that our Church doth, and may duly provide, against all these inconveniences, not only reforming disorders in this kind, but also prescribing a conformity of uniform attire (for colour, form and use) very meet and decent.   

Appropriated to God's service.  
This with some is a matter of grievance. But no otherwise appropriated to God's service, than aforetime in those days, when they were used only for distinction of the minister from the people, and for grace and reverence to the divine service then in hand. We well know how our adversaries have exceeded that way, so as we cannot see fruit for leaves, but yet this we 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, we take it we may safely have an eye to those times wherein as they were farthest, so they were freest from superstition. Therefore not to speak of the last 300. years, wherein Bonaventure & Innocentius much busy themselves for justifying the multitude of their superstitious garments, nor of a hundred years before when Rupertus wrote his book of divine duties, 
Rupert. de divi n offici● liber est qui sine b● nore & titul● iacuit annis s●rè 400. Bellar. de Euchar. lib. 3. cap. 11. Council Bragaren. 1. can. 27. Concil. Tolls. 4. can. 39 Concil. Cartha. 4. can: 41. Quae sunt rogo inimicitia contra Deum, si in nicam habuero mundiorem? Si episcopus, presbyter, & di aconus, & reliquus ordo ecclesiaflicus in ada ministratione 07 sacramentorum candida vest● pracesserint. Hieron. lib. 1. ad verse. Pelag. c. 9 Religio 0725 divina alterum habet habitum in ministerio, alterum in usu, vetaque communi. Idem. in Ezech. c. 44 Apprehensa awm culs manu hanc inquit tunicam qua vtebar in ministerio Christi, mitte dilectissim● mihi at eaten patri, fratri collegie, Hieron ad Helioder.  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. years without honour or title given it nor purpose we to stay upon 300. years ancienter, when it seemeth Rabanus Maurus writ upon this argument. These last 1000 years we 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 only 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 days of Saint Austin. Of which time Saint Hierom (for he was not much elder than 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 cavilled at such attire as contrary to God's 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 Clergiemen) did wear, his words upon 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 practice. For one Nepotian a Presbyter dying left him a garment, which he used as he saith 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, send to my well beloved, my Father, for age, etc. meaning jerom by that appellation. Where it seemeth no usual and ordinary 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 we on forward; much about this time in the Greek Church some- uniform attire was also received among the Clergy, as Chrisosotome remembreth in divers places. In his homilies to the people of Antioch, 
Hac vestra dig nitas est, hac ou● nis corona, non ut albam & splendentem tu nicam circumeatis amicti. Chrisost. homil. 60. ad populum Anticchen. Haec est dignitas vestra, haec stabilitas, haec corona, non quia tunicam induts cādidissimā per ecclesiam ambu latis l. homil. 83. in. Math. Trecenti circiter anni, etc. Auctor question. vet. & nous Testam. c. 44. Quod mulier non sit creata ad imaginem Dei. Qq. 21. quod Melchisedech foerit spiri tus s●nctus Q. 1091, quod Ada non habuerit spirituns sactum Quast. 123. Idolatria ad misit per quod peccaverat in Deum, etc. Q. 8●. His in urbe Roma. Q. 115. Quasi non b●diè Diacons Dal●● a ●icis induantur sucut Episceps Id. cap: 46. Vtea cir●●●●amictus ministerium sacri baptismatis adimpleret. Tri part●●. histor. lib. 5. cap. 35.  and in his homilies upon S. 0725 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, etc. and not to go about in your goodly white shining garments, etc. Again, in his Homilies upon 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. years after Christ (for it seemeth to be no more by the Author of the questions upon the old and new Testament, cap. 44. for after the birth of Christ, about some 300. years 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. years after Christ) as also because of divers opinions not sound 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. etc. 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 Austin, yet we say notwithstanding all this, (he may be credited in a matter of fact as to say what was done, 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 years wherein the Church had breathing after her sore long wasting persecution we have farther proof in the days 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 died. 
Qua indutus (quidam canta torscenicus) inter saltandum collapsus interist, etc. Theodor. lib. 2. cap. 27.  Eusebius in his Ecclesiastical story the tenth book and fourth Chapter, chronicling the great joy 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 tire 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. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. lib. 10. cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  It may be no such store of proofs can be yielded for the times within the 300. years after Christ. And no meruasle good Christians they had no open Churches, but secret places to serve God in, well content if they might have then but food and raiment with the small liberty of the Gospel, which they enjoyed no otherwise then as a man that eats stolen bread. Yet so far as the Records of that time may deserve credit, so we find that 60. years before the days of Constantin a peculiar vestiment was appointed for celebrating the oCmmunion. 
Singulari vesti tu (que●● sacra tum dixerunt) indui licuit sa cerdotibus 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 those best times, laid down his life for the testimony of the Lord jesus. Higher than 200. years after Christ we cannot well expect many witnesses in this argument. For by reason, of the persecution many monuments are lost, and men had small joy or leisure to apply their thoughts for the Pen, or both thoughts and Pen to writing, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb lib. 3. cap. 21. Hieron. de scrip turis ecclesiast. verb. Polycrat. Phylosophicum habitum. Enseb. lib. 6. cap. 20.  yet one and that on 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 use. This self same history is remembered by Saint jerom in his Catalogue of Ecclesiastical writers. To be brief for answer to this exception of theirs. Why not some ornament as well appropriated to God's 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 be not set down what it was yet scholastical it was, of some such fashion as the learned than did were. As that also of Cyprian, who being to be beheaded stripped himself of one of his garments, 
Expoliaeit se birrho, & trade dit caruificibus Dalmaticam vero tradidet Diaconibus Pon tius Diacon, in passion Cyprian So quis propter continentiam, etc. quasiper hoc habere se justitiam credeus, & despicit eos qui cum reverentia by'r his & aluscon. munibus & solitis utuntura. nathema sit. Concil. 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 newfangledness to the contrary. The second of these the Dalmatish garment remembered in the Counsels and other allegations before. And if Christians newly converted from Paganism did wear a kind of short cloak, not for any holiness in the garment, but only in token of their Christian profession to distinguish them from Gentiles, and this they did by a private consent among themselves without warrant of God's word (for God's word no where gave them express commandment so to do) we see not but the like cause may prevail with us, (where Gods word saith no more for it nor against it than it did, or doth for that converts attire) specially being agreed upon 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 lead her thereunto. If any shall say Converts did it to distinguish them from Gentiles, our answer is, so do we, though not from the Gentile, yet from among our sulues because of order to audide confusion of degrees. For if there be reason to differ in 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 have no warrant out of God's word: no more had those new converts to differ in attire from the Gentiles. Nay more the word of God is so far from commannding so to do, that if themselves had pleased changing their opinions, they might have kept their Pag●n attire. This is Saint Austin his judgement. 
Nibil s●●● ad 〈◊〉 am pertions ci●itatte●, q●●● habita vel more vi●oudi, si non est contra divis no pracepta, etc. unde spsos phylolophos, quando christian sunt, non habitum vol consmendinem victus qua nithil impedit religio no●●, sed falsa dogmata muta re compellis, August, de ciustate Dei. 19 cap. ●9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hiero●, ad Furiam, B. Rhinan. in Tuttu● pras. de pallio. Dicterio locu● apud Carthagi nenses. A toga ad pallium. Tert de pallio. Insignia gereutium publica munera conferunt aliquid ad retimendam, augendamque authoritatem, sicatera non desint, quibus vera reverentia his per so subsistis. Bucer●●●● a Laseo.  Tru●●y it nothing appertaineth 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 Comandemets. Hence it is she comyelleth 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 examining that course of those puny Christians, and the comparison of our practice 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 than 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 days) ye shall be divided in so doing. Our answer is: that must be no let to us more than it was to them. For what more common by word at a Christian for being so attired then this. An old impostor, because be imposed or put upon himself such a garment, slily insinuating withal 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 overworn flouts. We have as sufficient means to comfort us in our uniform vestiment as any those times aforded young nonices 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 God's service, as made a cause of holiness, or part of God's worship, though some gull 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 reacrence. Signs, are signs, and not the things themselves, yet how much they avail to adinonish, 
Signa quidem sum signa, non res Quantum valant ad mor 〈◊〉 dumb, ac etiam movendum ani mot. ibid. Nibil Antichri stianitatis illarum vestium usu esse renovae tum. 2. magistratibus obeds endum, etc. Buc. Crammero. Licere ritibus pie uti, quibus alii impre abusi sunt. Ibid. Suspictonem su isse visandam nos irreligsosa-leuitate & malitta commo tos coscuncta etc. Id. Quod aliquid significet & alicutus admoniat.  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 antichristianity is renewed by the use of these garments.  
2. That Magistrates are to be obeyed.  
3. That the peace of the Church must not by them be disturbed.  
4. That every creature is good:  
5. That those rites may be used in a godly sort, which other have 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 have 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 honour of that power, which under God in this case may, and doth royally command. Thirdly, they must show by their practice, 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 God's glotie, 
Ad gloriâ Dei etiam ad usum significationis jaem. Artificium Satane ut peccata faciamus qua non sunt, & qua sunt peccata revera in nobis min●s obsernemus. 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 unespied. But hoping this caneat 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 authoritis (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, etc. naming a many more, and then closeth thus: with many other martyrs 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, both not only name the particulars severally in distinct order, but showeth also the quotient of them just 21. and no more, whereunto Subscription is required and no otherwise. But grant that more Homilies 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 intent 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 public use in our Church, but with correspondence to the doctrine already agreed upon, profitable to edification and proportionable to the analogy of faith. And of a truth who in his right mind would once imagine that those godly men (who permed that clause) being as they were special instruments of God's 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 only provide for a time, and at that time to give men contentment, who happily at the first setting out of those other homilies did look for more, but because they could not then be all upon the sudden, their expectation was entreated on to a farther time. Notwithstanding the equity of this known truth, see (we pray thee good Reader but be wail what thou seest) how uncharitably some judgements are employed.   

6. Because the collects, Epistles, and Gospels on the first Sunday in lent savour of superstition by making them Religious fasts in regard of the time in which they are appointed.  
As much savour of superstition 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 men's 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 have well fed, and few of them abstain from any thing, more than what they cannot have 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 read on the first Sunday in Lent savoureth of superstition more than 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 than is in ●oel 2. from the 12. to the 17. and Matthew 6. from the 16 to the 21. If it be 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 superstition which for 5. or six weeks 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 we 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 be to eat fast and drink fast.  
2. our experience showeth 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 denotion, others bear the world in hand they see no cause, or take it for no cause, & so a good work is negligently omitted  
4. if we think, that only a time to fast, when God visiteth a land with plague, pestilence, famine, or sword, a man sometimes may live many years 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 judgement though no such be either present or imminent:  
6. and therefore in respect of the times as on such days 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 we hope being cheerfully performed may he thought, and so is free and voluntary. Now for the observation of Lent it is ●onew invention, but a godly ordinance commanded at the entrance of the spring and ●●●lly continued in an entire course for 1500. years, (the superstition only 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 meat, as if it were damnation to eat, touch, or fast, but for conscience sake to a good order well established for increase of cattle, maintenance of nanigation, which under God are the riches and blessing of our land, as also for our farther instruction to know that God is rich in mercy not from the earth only, but from the great diep, furnishing us with abundance from the sea, that we may be 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 fundays and other hours 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 farther humiliation preparing himself every day somewhat against that great and memorable day, which our fathers called the holy time of Caster: For it cannot be denied, but as our bodies have their several seasons, so our souls may therein have their several solemn instructions. For why should it be said of us, what was said of the Jews. the Stork in the air knoweth her appointed times, 
jerem. 8.7.  the Crane, Turtle and Swallow all observe the time of their coming etc. 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 gins 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 counterbuff, chastening, mortifying, bearing, and beating it down, lest where it should be the temple of the holy Ghost it become a vile instrument of much wickedness. Thus we are to bestow our time in Lent. And their moderation of judgement to be commended herein, who thus advisedly do qualify the question. Which Master Zanchius and some others do, 
Est tempui 40. dierum usque ad sanctune pas cha ex pia vete●ris ecclesia ordinatione consi●atutum, in quo fi deles diligétius quam ullo tempore alio tum ie tun●is tum precibus t●●● auditione verbi. &c. Zanch, in 4. precep. pag. 634. Eoque ad canam domini in paschate dignius sumendam pr●parantur. Ibid Si sic definias quis eam queat meritò improb● re. Ibid.  calling it a time of 40. days immediately before Easter continued by a godly ordinance of the pi●nitiue Church, at which season the faithful more diligently then at any time else, both by fasting, prayers, hearing the word and other godly 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 justly to mislike it? By the doctrine of our Church all superstitions are abolished, as that there is holiness in meats, or any liberty for excess in the use of other creatures, fish, wine, oil etc. or that fasting is meritorious, etc. p●lgrimages, invocation of Saints, praying in an unknown tongue, all which accompany the popish fast and are rightly called superstition we utterly condemn. If notwithstanding all this, any superstition be thought to remain because we have some 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 joy applied to a time of rejoicing. And with as fair a gloze they may challenged all the Collects, Epistles, and Gospels from Easter to Whitsuntide, with is a time of 50. days 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. Well however this ado men make about little, for we see few the fast as they should, know that other churches of our age (as Hemingius, Spangen bergius, and Chitraeus witness) apply themselves to the like public practice sorting out scriptures for epistles, & gospels as we do. 
Perkins. refor. Cathol p. 221.  The conclusion we make of this point in this argument. A religious fast is when the duties of religion, as the exercises of prayer & humiliation are practised in fasting. A civil is, when upon 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 religiō●he superstiti●ō And if any shall say either openly in the hearing of others or secretly in his own heart, but a very few that so keep it: we answer no fault in the intent of the godly institution but if ante 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 penance in the beginning of Lent the practice 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 shame and of God's vengeance to his glory, that all these savour of superstition; Were proofs as near at hand as slanders, men would prove more and slander leffe. The restitution of another is wished in the Commination, but not rep●grant to this, nor this contrary to God's word. A goosle discipline the book speaketh of, which what it was in the primitive Church, and how far forth necessarte for these times would ask a larger discourse than that which followeth will permit. Some such their was and in steed thereof this (which they speak of) is in use, which is the general, though not so speriall as the book wisheth and may indeed rather be wished then easitie accomplished. Whither sincerity in this case speak or bear a truth, the truth we speak and would have heard is this: No one sentence in that whole argument, but they may subscribe to, unless they mean because we come not so near as is wished, therefore we must not come so near, as we 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.  
Read 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 centaineth diverse corrupt translations and so by consequent is disgraceful to holy scriptures. How far forth the book doth leave out a●●e thing is our next work upon 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 Greeke 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 we that either the Apostles, or Mauter junius and Tremellius accounted these translations disgraceful to holy scripture, neither would these two latter have employed so much time in translating the Chaldee, Syriac, & Arabic, if they had so thought. But proceed we 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 shame 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. 
Doctissimiviri observant titu lis Psalmorum nonesse temerè fidendum. Hieron. Guadal in Osean. praefat. pag. 8. Dum in anbiguo adhuc resest properandum videtur ad certa. Felin. praefat. in Psam.  the papist himself is not so blind but be seethe, and seeing ingenuously confesseth that very learned men do observe that we may not over hastily trust the titles of the Psalms. Wherefore not hacking nor sticking upon doubtful and disputable titles not of the substance of the Psaimes themselves, they heldit (as Felinuts saith) 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 false 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 Daniá the son of I shai, which because other Psalms follow as the 101.108.109. etc. all carrying the titles of the Psalms of David, made our translators to forbear (as it seemeth) in respect of the weak, lest hereby they should mistake being no part of David's Psalm as in deed it is not, but added by some other (as the learned acknowledge) whither Solomon or some else that put the Psalms together into one whole volume. Of the words Praise ye the Lord read before part 1. cap. 24. Pag. 134   

3. The conclusion of the lords prayer is left out every where those rough the service after the popish manner.  
It was left out by she fathers of the western Church before popery was hatched. And the reason here of we have touched in the 1. part cap. 25. Whereunto this may be added The latin Church used it not in the form of prayer, because it is not a petition, 
Doctor Fulk. prefac. to the Reader. 38.  but acknowledging of the power and glory of God, to whom the petitions are directed, as also because it was a thing commonly known and daily rehearsed of every man. But here of see part. 1. cap. 25. Pag. 135.   

4. In the reading of the commaundewent these words are left out I brought thee out of the land of Egypt, out of the house of bondage.  
We are wisely to consider the drift of a place, where, or when a sentence is cited or left out, and accordingly we must tudge. 
Math. 19.17.  Wil●on our Sausour teacheth the young man the commandments he pauseth on the ducles of the second table not mentioning the first, so the Apostle Rom. 13. 
Rom. 13.9.  not corrupting or disgracing the scriptures thereby, but teaching us by their example to stay upon that, which we hold most needful and omit some other as not so pertinent at that tyme. The like is done in this place here alleged I brought thee out of the land of Egypt etc. They are the words only 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 Exodus, but only somuch, as are the particular commandments. And therefore intending that principally, as also to help young memories, are to be thought fa●re from doing aught, which may argue a corrupt translation, or any way be 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 leaving out of these words. A gelding of the Scriptures.  
This dealing with our communion book is no better than that of the Cardinal Doctor Eureux with the Lord Plessis. juciting 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 due 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 to be read quite out but only somuch by derection, as the manner is. In the first the author God spoke these words, & then the commandments, which because the Church specially intended therefore omitteth that other. And so it may be said for this appellation holy and beloved, which more significantly 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 mercic 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 be short whither read, 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 fitting 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 defend. 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 he earnestly presseth.     

The holy scriptures are disgraced by putting to of words.  
So they be indeed, if such words as the analogy of faith and of the place will not bear. Otherwise many translations Chaldee Syriack, Arabic, have their commendations and it is but their due as might be seen by many allegations, but that we fear to be troublesome. It falleth out very often that supply must be had, when the original can bear the want but the translation will not. But do we 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: Read more Part 1. cap. 9 Pag 95.   

2. A whole verse in the end of Psal. 15.  
There is no such thing.   

3. This word (O) added corupteth the text by applying that to 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 exprefied, 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. Geneva. Tremel.  or the generation jacob all expletively making up the sentence with some one word or other; wherein because he that adventureth least, may be thought to do best being upon 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 nominatively, vocatively, or epiphonematically: Nominatively by way of explication. This is the generation of them, etc. this is jacob: vocatively 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 intent 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, stands 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, 
Euamgelicta ausus est Propheta verba ad De● transfer personam, H●eron, 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 lerom noteth those words, Zachar. 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 read 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 Cumi cap. 5.41. for relating the same history he 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 upon their credit, that not only now no ancient Greek and Latin copies have 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 have in supply of the history mentioned in S. Matthew?   

5. With wisdom. jerem. 23.5.  
These words are read the 25. Sunday after Trinity prophesying of Christ. He shall ●aigne or bear rule, and shall prosper with wisdom. This (with wisdom) is neither too much for Christ, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vtrunque significat. Caluin Prudenter vel prosperè aget, Ibid,  as if it were more than true to say so of the Messias, nor is it more than 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 wouldst take heed, Luke 19.42.  
All writes 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 perm●neres. Aug. epist. 79. Hieron. & The ophil. O quam fesix esses. P●scas. r. Fleers alas. apud Erasamun.  peradventure thou shouldst yet continue. Hierom and Theophilact, I could have wished thou hadst known. Piscator, O thou hadst been happy, others as Erasmus observeth, Thou wouldst have wept, or as in the Communion book thou wouldst take heed, which also is the exposition of the ancient 0695 0 (Curares) thou wouldst have seen to it. And are all these supplies corruptions? What then shall we judge of most men's 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 amends 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 read on Twesday in Easter week, and were such as our Saviour used after his resurrection, 
●isdem verbis eo● allocutus est post resurre ctionem. Marle. in Math. 14.27. Apparet huc transcriptum ex evangelio johannis. Erasmus in in Luc. 24.  for so it is noted in Marlorat upon Math. 14. With which no more reason have any to be effended 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 Samour said the one as much as the other and (by Erasmus his judgement) 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 Father's Saint Ambrose and others do read these words, It is I, fear not, Luk. 24.36.   

8. Be sober, 2. Timoth. 4.5.  
Words put in, which other Bible's (peradventure) have 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 interpreted he sober, sometimes watch.  
3. Neither is it misbesceming 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. ●. 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 implored those fruitful pains to publish the scriptures, nor shall the malice or Satan now prevail to their disgrace, as it seemeth this bitter invective doth forcibly intend. But draw we to the instances.  

1. Because of men's works done against the words of my lips etc. for Concerning the works of men by the words of thy lips. Psal. 17.4.  
The difference is twofold. 
Solens Hebrai causarum omne genus interdum exprimere praefixa litera  

1. Against the words, etc. instead of, By the words.  
2. Of my lips, etc. For thy lips. Of the first: this we are to know that the letter in service here is 
(2) Beza 〈◊〉 Luc. ●. 1.  which the Hebrews 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 fight for you against the Egyptians the Hebrew is this letter in the Egyptians. 
Exod. 14 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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 aught 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 read * not, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or else took the termination to be Paragogicum. Secondly, Because the two Xerxes 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 spoke 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 have kept me from the paths of the destroyer. These and some such like motives led 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, 
Galath 2.23.  God was glorified in them, 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, etc. 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 hearts and purposes a far off: 
Ose. 11.12. Psalm. 78.36. Infantilia. Aug de Trinitate. lib. 1. cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hac cnnia Deus habet per essectum non per naturam. Ber. serm. 4. in Càutic. Luc. 19.22. Levit. 26.23.  yet Ose 11. Ephraim circumventeth 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 scholars stammer, stut, or the like, doth the like after them, that in the Master, the scholars 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 them, so the Lord when he takes the words out of the mouth of his servants, and judgeth them by them, 
24.27 etc. joel. 3.4. Pro. 1.24.28. Deut. 32, 21. Isa. 49.25. Pro. 3.34. Obadia. 15. Luc. 6.38. Non iniquita tis ad intquita tem sed paenae ad culpam.  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 contend with them, and proverbs 3. with the scornful he scorneth, and as they have done, so it shall be done unto them. In all which places the measure which God afordeth giving like for like, is not of iniquity for iniquity, but of punishment of sin, which yet in regard of the iniquities as frowardness, anger, revenge, & the like, the word in this place of the Psalm expresseth by a term of art, to show it is not natural in God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but forced in a fort upon him, or learned by him. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For the word used here, and in 2. Sam. 22. is all one except only the displacing of a letter, but both to the same purpose. 
Translata 2. radicali in loc●● primae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posito an●e 〈◊〉 Coniugatio Hythpael nen semper veram sed aliquando fictam actionem denotat Elias in ●ram, Heb. orat. ●. ●. 13. sect. 2.  For the verb here is in such a conjugation as doth not intend a very natural action, but by imitation after once counterfeiting to do it, making a show, as if he were to learn. All which points jointly concur in this point of doctrine for our uses, that as when we read; God mocketh or laugheth man to scorn, a man is taught to read 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 patiented, and meek, and gentle, that so making ourselves a glass for the Lord his actions, he man return the like upon us. As if all were sununed up in this. 
2. Chro: ● 15.  The Lordis with you if ye be with him, and if ye forsake him, 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 have 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, etc. For he makes the solitary to dwell with families. Psal. 68.26.  
Among all those which have the vulgar latin translation in chase none we 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 than the latin. No doubt when this place heretofore was had in examination, our ancients (whose labours many of us untbankfully accept of) did next after the original look into other translations, Greek, Latin, and the Commentaries of the Fathers upon them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apollina. interpret. psalm. unius mor●●●.  where finding in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in an ancient paraphrast upon the Psalter Apollinarius, who was about 380. years 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 forego on the sudden what was so commonly approved. Icchidim the Hebrew word signifieth Single, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and a single word it is, not expressing whether persons or affections. Hereupon diverse have diversely thought. But howsoever we take it: No such difference that we, who are challenged herein, should be challenged for no less than perverting the meaning of the holy Ghost. Whereas 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unire.  signifying to make one may intend it either of persons or of affections, the first of these, these opponents will bane 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, etc. For they were not disobedient. Psal. 105.28.  
Read before the answer. Part. 1. cap. 1. pag. 78. 83.   

5. Phineas prayed, etc. For Phineas executed judgement. Psal. 106.30.  
Suppose it granted that the word in Hebrew signifieth to execute judgement and not to pray, whereas we have showed 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 scornful 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 judgement. 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 eo 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, etc. For he poureth contempt upon 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 still 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 suo●, etc. & multae acerba patiantura crudelibus tyra●nis, quieos premunt servitute, & paucs fiant. Bre●●.  The Lord (saith Brentius) vouchsafeth outward peace to his children, yet so as they be afterwards afflicted, and endure many bitter things at the hands of cruel tyrants, who oppress them with bondage, that they become few. etc. As for the other words. He powereth contempt upon Princes though they are not expressly mentioned, yet may well be understood by coherence of the rest.   

7. The rod of the ungodly cometh not into the l●t of the righteous etc. for the rod of the ungodly shall not rest on the lot of the righteous Psalm 125.3.  
Cometh not; for Resleth 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 than seemeth that the translators followed some copy which had 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for reading Beth for, 
* jabo pro janoas' 〈◊〉 pro 〈◊〉 omissan  Nun omitting the last letter But ch which way soever the sense is agreeable to scripture and to this place: For the rod of the ungodly is in judgement; so cometh it not upon the righteous; the rod of the ungodly is from God in judgement so cometh it not upon the righteous: to harden and obdurate so cometh it not upon the righteous: for a farther condemnation so cometh it not upon the righteous: as a fertunner and taste of everlasting torments so cometh it not upon the righteous. And therefore all this considered the translation may be well endured,   

8. Yea I will pray against their wickedness etc. for within a while I will pray for their miseries Psalm 141.6.  
This translation hardly appeareth, but to their discredit who have 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 judges against it, but to be tried by the original as itself is. The word in this very is rightly here wickedness not miserio, and so the smaller bibles though not here, yet in jerom. 44. translate it. 
jerem. 44 9  Have ye forgotten the wickedness of your fathers, 
Quaecunque ma la feram ab us non exacerbabunt animum meum Tremel, in Psalm. 141.2 p●ter, 2.7.  and the wickedness, etc. 5. times together in this english, secondly 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 prays for evil men's mileries, 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 Israeli remembered, etc. for he (that is God) remembered. Isa. 63. Read on monday before Easter.  
Here upon supposal of a true information that Israel is put for God, yet the adventure we think over bold to say it is a per verting of the holy ghost. For if is not hard to note as great a difference as this cometh to Ose. 11. 
Ose. 11.12.  juda is faithful with the saints, so our lesser Bible's and Tremellius reads, but others of another judgement read juda 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 hereupon 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 other to the Saints upon earth: yet by as much reason may they as in this course which they undertake? Nay with far more probability. Strange therefore we may justly deem it, & so do we 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 be Israel, but God for Israel. The person in that place after the manner of the Hebrues the third put indefinitely for some one. Now whither God or Israel hereon depends the question. Oecolompadius proposeth it both of God that he brought the days of old to their remembrance, & of the people, 
Vterque sensus verus eit. Oecolompadius.  namely that Israel calleth to mind the wonders of old to their great shame, and thereupon concludeth either way interpreted neither way erroneus. How then cometh this peremptory conclusion? If we say Israel remembered it is a perverting of the meaning of the holy Ghost. Would we deal as strictly, as we have these men for an ensample, we might use our terms flat negative, 
Recorda●us est Israel quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligendum est. S●epfius. in Isatam. Quod nonnull● ad Deum referunt etc. videtur esse asper●usac nimis ●enootum. Cal.  and say it must not be God but Israel. Theodoricus Snepfius in his commentaries doth not only so translate as our communion Book in the place named hath but writeth this withal. This word, Israel is to be understood in common not only of the mercy but of the power of God. Master Caluin upon the same place approveth not only ours, as it is, but also utterly mislikes them that will needs have God put for Israel, holding it to be very harsh, and wide. If our home borne Critics repine hereat let us entreat that Master Caluin and Snepfius his judgement may overbalance their prejudice, if neither shall, let a third no friend to the cause nor our religion, 
Subauditur populus Israeliticus verbasū● E saiaedicentissuo ten poor recordatum suisse populum judaicum illius antiquae faelicitatis, etc. Pint●s in Esai. 6●. 7.  Pintus upon Esay be heard whose words are. He remembered the old time of Moses and his people. This (he) is to be understood for the people of Israel. They are (saith he) the words of Esay saying that in his time the people of the jews remembered that ancient felicity, when God by wonderful signs delivered Moses with his people from the bondage of the Egyptians. etc. So that by the judgement of these men our translation deserveth not to be challenged in this place.   

10. Whom they bought of the Children of Israel. etc. for, Whom the children of Israel valued Matthew 27.9.  
Read on the sunday before Easter for part of the Gospel. And omitting diverse points in this clause worthy our further inquiry as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Syriack followed be the fit word for this place. 2. in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or some such expletive be understood to come between 3. whither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be to be referred to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? 4. whither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 be cleared with good advantage to the reader, omitting we say all these, and taking the place, as it is here proposed without more ado, we 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 He bra●s.  by one we 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 tert sa●eth he received, another citing the place rendereth it he gave; Both true because he received to give etc. So little cause was here to produce this quotation.   

11. Hail full of grace. etc. for freely believed Luke. 1.28.  
The lesser bibles are not to be unipire in this point, but the original greek, which if translated thus (freely beloved) M. Marlorat censureth with this marginal note that it is overfreely, 
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 her, calling upon her &c. (as if what she had, she had not received) the word had never been altered in Latin nor English. For gracious or full of grace here imply no more which very self same word full of grace the Syriack retaineth. And that place Ephesians 1.6. he hath accepted us, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 be done, because the Angel stands upon the word with a grace in two reasons: for the Lord is with thee 2. thou hast found grace verse 30. showing whence and how she is to be thus graced, or in grace or gracious, or full of grace. Which last wisely understood (as in preaching, now God be thanked it is) endangereth no more than 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. etc. no whit confirming ere the more any such opinions formerly maintained of the blessed Virgin's ow● merits, and freedom from original sin, or directing prayer unto her more than 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 faith wisdom etc. To say therefore and translate as the Syriack etc. 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 etc. For the poor degree Luc. 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. For so was it our saviours case Act. 8. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 8.33.  who was debased, and in his humility his judgement was exalted, where humility signifieth not only his poor abject degree but withal a lowly, submiss, and modest carriage, which if understood of the virgin Maries modesty, as peradventure the english word lowliness implieth, it is no advantage for avouching works of merit and desert, 
psalm. 34.15.  more than any other like speeches, wherein we learn That the eyes of the Lord are upon the righteous. Psalm. 34. 
Genes. 4.4.  or that God hath respect unto the prayers of the Saints, 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 God's children, their actions, works, and sacrifices come up before the Lord; yea and the Lord looketh down from Heaven upon them, not that they do demerit God's 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 patiented abiding he did highly respect. 
2, Thes. 1.6.7.  For it is a righteous thing with God to recompense rest unto them that are troubled; 
Heb. 6.10.  and God is not unjust to forget the works of his children, not that he or she, the Virgin or any other gins unto God, but he gins and perfects the work in them until the day of Christ. And this manner of speech, He regarded the lowliness of his handmaid, yields no other matter for suspicion of any Pelagianisme or popish semipelagianisme then that, which is in sound of words and substance for sense Psalm: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. psalm. 138.6  138. The Lord iron high yet beholdeth the lowly, but the proud he knoweth a far off. Where in all our english biddles, little or great, Geneva, or any other have 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 be alleged as we see they are upon better ground in our defence, then of the contrary part by them that take offence, this we will say for farther satisfaction. Be it that our church intent not Lowliness and humility in this place for the virtue which the Grecians call modesty, but abjectness 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 Chit●eus doth humility rather than upon so small cause to wound the credit of the translation and our reverend aged translators?   

13. Should be cast away etc. for should be reproved 2 Cor. 9.27. Head on septuages. sunday.  
In deed the lesser bibles so so translate as these correctors of the communion book give direction. But what reason, that they herein should be a squire for this, than this for their translation Or what is it contrary to the meaning of the holy Ghost, if we keep it as it is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 1.28. 2. Cor. 13.5.6.7. 2. Tim. 3.8. Titus. 1.16. Ipse reprobui fiam. Piscator. Ne Deum piece. tris suis ossenderet, at que it a causam damnan di sui praeberet. Ibid.  Suro we are word, there in question (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) beareth so Rom. 1. he gave them uppe into a reprobate mind● 0779 0 2. Cor. 13. cap. 6.7. except ye be reprobates; we are no● reprobates, we be as reprobates; Reprobates 2. Timothy 3.8. concerning the faith. Titus r. ' to every good work reprobate. In all which places ●●te render it, no other than the lesser Bible's do, nor then itself signifieth; so as they should rather keep then change this translation. Piscator writing upon this place giveth it, lest I be a reprobate, and in his notes thus what then did he fear lest he should be damned? No but this be feared least by his sins he should offend God, and so be condemned. Thus far Piscator with us, and for us   

14. Agar in Arabia bordereth against jerusalem G●lat 4.25 etc. for answereth unto jerusalem that now is.  
Read 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 etc. 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 we 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 vary. Now we would for out 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 saith of Christ that he was clothed with a body subject to affections as wear; Cyprian hath the like phrase; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ignat. ad Tral. epist. 2. Carnem induitur. Cyprian. de idolo. vanit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. deitatis Athan serm. ●on. Arris an. Cum induit hominem. Ambros.  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 aught 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 that 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 retain it, they would as it seemeth here they did. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. Cor. 7.31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  For the word habit (which in latin interpreteth the greek word) sigufieth an habit or attire or kind of raiment 2; when it is said, that fashion or figure of this world passeth away, 
Psal. 102.26.  what is it but an attire or garment which weareth every day, for so the prophet calieth it Psalm 102. and the author to the Hebrews cap. 1.12. as a vesture shalt thou change them. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 1.12.  Thridlie shape, likeness, etc. were words used immediately before, and therefore this word coming next to remembrance, upon these considerations was accepted of without prejudice to the meaning of the holy Ghost, for Christ his humanity was a garment, and his apparel a garment, and in them both he truly man 4. Though the word be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly is apparel, 
Q. 83. q. 73. Author sub Ceril. in joh. lib. ●1 Haimo. etc. Indumentum.  or a garment: Yet saint Austin and the author upon saint John under Cyrils' name, Haimo, Aquinas, & some of our own writers by habit understand apparel: Which to say of Christ is no untruth, for he wore apparel like a man as his unseamed coat showeth, and where the word habit signifieth many ways. S. Austin aforenamed rendereth it apparel, as our Communion book both. By which name we are to understand that the word is not changed by taking the manhood, 
Quo nomine ●portet intelligi non mutatum esse verbum susceptione hominis sicuti nec menbra vest induta mutantur. Aug. Q. 83 Q. 73. Humana fragilitass assumptor. Illa susceptio.  no more than the parts of our body by the raiment which we put on. And a little after. So far forth as men's words may befitted for ineffable things, lest God the taker of man's frailty be thought changed, it was chosen that this susception, or taking should be called in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in latin habit. lastly supposing none of all these answers might be 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 entered the holy place with strong blood, etc. for other blood which is not his own. Heb. 9.25. Read 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 made to the late communion book, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and finding it strange blood and not strong as the accusation pretendeth; we examined the former impressions, in the days of our late renowned sovereign, & in neither greater nor less so many as we light upon, can we find any such thing as strong put for strange. Now that the word signifieth strange though we might appeal to the greek dictionaries for proof hereof, yet we 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 feet should be sojourners in a strange land. Being therefore no error in the print, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act 7.6.  nor in the signification of the word, this exception here taken may return back with a shame enough to the other, who hath enforced it to appear.   

17. When the long suffering of God was looked for, etc. for the long suffering of God waited. 1. Pet. 3.20.  
This we read for part of the Epistle on Easter even; Reasons why we should so continue the reading, and not vary. 

1. The verb is put intransitively without an accusative case, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. Pet. 3.20. m● dia vocis. Exemp. Constan.   
2. The word is active and passive, 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 than 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 this 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 God's witnesses. Revel. 14.1.  
That which Scripture proposeth in common to all Saints, and so intendeth may he 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, Solomon his or their times, and God his special mercies upon them, our Church and the Divines thereof by application draw homeward to personal use, sitting their own thoughts and their auditors to the same day. The like may be thought in defence of our practice 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 read it publicly in solemnizing the memory of those harmless innocents. For diverse points in those few verses read 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 fruits unto God, and the lamb, because immediately upon the days of our saviours 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. 
Primitiae martyrum. Origen. homil. 3. in diverses.    To conclude, if it may not be allowed to read such Chapters in way of some correspondence though not altogether in the exactest manner, this course must be condemned (not in our Church alone but) in others also who in times of famine, pestilence, triumphs, funerals and the like have not a Scripture expressly for every occasion, but come as near as they can. As for example, in that memorable public thanksgiving unto God throughout all our Churches for his merciful discovery of the odious and execrable treason intended the fift of November, 
Prayers and thanksgiving for the happy deliverance of his majesty, etc. Novemb. 5. in 1605.  (against the King's highness our dread sovereign, as also his dearly beloved both his other self the Queen's 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 have we read by way of application, but the Psalm 35.68.69. for Chapter 1. Sam. 22. and part of Saint Matthew 27. for Epistle Romames 13.1.2. and Gospel Acts 23? And our trust is that none will be offended, who have cause to thank God as deeply as ourselves, for so they have, that by God's 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, etc. 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 read for the Epistle on Easter even. And wherein, or how misapplied because read 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 at 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 have been these orders of the Ministers in the Church that is Bishops, Priests, and Deacons.  
They are set down all three in the new Testament, and by consent of the ages following they have been from time to time distinguished orders of Ministers in the Church as we have showed afore, and might farther 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 qu●nt●m Apostolos (id est) Episcopos & praepositos Dominus eligit Diaconos aeutem post ascensum domini Apostolisibi constitue runt episcopa ●ussus & ecclesia 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 ascension 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 upon 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, than the Apostles, or that the Apostles would lay a burden upon 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, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 inferior grievances among his subjects to redress them in his own person, though he have 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 intent 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. Where relief was carried by the hands of Paul and Barnabas, 
Act. 11.30.  and not of the Deacons. So as it argueth not that the Deacons were of more sufficiency than 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 upon 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 iure we may and do grant: So were it not expressed that de facto he did preach, yet de iure of right he well might, for being ordained with imposition of hands, furnished with gists 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 only ministering at tables. But the truth is he did preach, unless because a man stands upon the defence of God's truth, mightily convincing his adversaries by Scripture, therefore it shall be said he did not preach. Whereas even in Sermons a man disputeth, by very forcible arguments convinceth the gainsaier. And Saint Peter Act. 2. his apology there made call we it an oration, 
Act. 2.14.  or what else, we cannot deny it was a Sermon. Upon this sixth of the acts now questioned, Master Gualther writeth thus. 
Quamuis de public●s concionibus. Gualther. in Act. 6.  Although nothing be spoken of his public Sermons, yet notwithstanding 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 chief occupied about the dispensation of the church's 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 Philip's preaching and baptizing at Samaria it was not the Deacon but the Apostle there named.  
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 not 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, etc. 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 withal 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 ecclesiam de singulis doctrinae christianae capitsbus purè & sincere Ibid, Communia A postolorum & Prophetarum, Euangelistarum, pastorum, doctorum, Praesbyterorum, Diaconrum haec fuerunt opera Ibid. De ratione ac for●a gubernationis. pag. 510.  The Centuries witness as much, that they taught the Church purely and sincerely, interpreted holy Scriptures, divided the word aright. For these were the works common to the Apostles and Prophets, Evangelists, Pastors, teachers, Presbyters, and Deacons. And the Apostle 

1. Tim. 3.9. requireth so much where it is their duty to have the mystery of faith in a good conscience.  
2. In that verse 13. it is the means to a farther degree.  
3. And getteth them great liberty in the faith.   All which are not so necessary, if the Deacons office be only 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 have 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 Hi●rosolymis, dum ibi communio erat bonar●●. 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 only minister upon 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 practice of the Church immediately after those times whereof Scripture speaketh: Ignatius who was in the days of the Apostles, and might know their mind (whose Epistles are much cite● by Eusebius, A thanasius, jerom, 
Verum etiam & aliis expo was ut Des athl●ta. Ignati us ad Herone. diaconum suum. Eos qui sunt in Tarsone ne neg ligas, sed assiauè visua con firmans eos in E●angelio. Id. Nihil sine Epis copis aga● sacer dotes enim sunt tu vero minister sacerd●tum. Ill● taptizant, sacrs faciunt, ordinant, maz nu● imponunt, tu vero its ministras. ut Hie r●s●lymis Sact. Stephan. lacobo & prasbyteris. Idem: justin martyr. ap●l. 2. Batizandi quidem tus babet summus sa cerdoes, qui est Episcopus; deinde Prasbyters & Diaconi, non tamen sine Epis co●t authoritaz te propter eccle sia honorem, Tertul. lib. de baptis. Apud Diaconum exomelogesin facere delicti sai. Cy●. lib. 3. epislola 17. Solennibus adimpletis calice●● Diaconus offerre praseatibus e●pit, etc. Id serm. 5. de lapsis, Si non fuerit inprasenti 01 vel Episc● pus ve● Praesbyter tune ipsi proferant & edant. Con. Nicen. can. 14. Quo● ad pradic ati●nis ●ffictum e●em●synarumque studium vacare congruebat. Greb., lib. 4, epist, 88  and Theodoret) writing to Heron the Deacon beside his care of widows, orphans, and poor, commands him to attend reading, that he may not only understand it himself but also expound it to others as the champion of God. And in another place. Those 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 baptise, 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 years after Christ, justin Martyr witnesseth that Deacons in his time did deliver the bread and wine to the people. Tertullian some 200. years after. The chief or highest Priest which is the Bishop hath the right to baptise, next the Presbyters and Deacons, yet not without the Bishop's authority for honour of the church. Cyprian who suffered some 259. years after Christ, writeth that the people did make confession of their fault before the Deacon. And in his fift Sermon concerning such as fell in time of persecution, it appeareth that the Deacon did offer the Cup to such, as came to communicate. Which the council of Nice also witnesseth. If the Bishop or presbyter be not present, then let the Deacons bring forth the bread and eat, etc. Some 600 years after Christ, Greg. the great findeth fault in his tune with some who were Deacons that they being appointed in their Deaconship did intend the tuning of their voice, where it was meet they should intend the office of preaching and the care of distributing the Alms. Thus we may see by the practice of the Churches in several ages that Deacons did teach and preach, yea also that in the absence of the Bishops they did some other duties before mentioned. All witnesses according in this, that they did more than barely attend upon tables as practised in preaching the w●ide &c. that then afterward being well and thoroughly tramed therein, and having given good proof might come forward to the degree of a pres●●iter and minister, as Bullinger, Gualther, and Heming. upon 1. Tim. 3. ingenuously do confess. In the discipline of France we find, till of late years, their Deacons were allowed to catechize publicly in their reformed congregations. 
Discip. du Franc●. Ex perpetuo ecclesia usu. Beza confess●c, 5. aph● ris. 25. Quamuis (apè Diaconi in his rebus suppleverint past●ris vices Ibid. Doctor Fulk in Act. 6.1.  Master Beza doth acknowledge in times past ex perpetuo ecclesiae usu Deascons 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 things they supplied the parts of the pastor. Master Doewr Fulke in the answer to the Rhemists' testament dreameth 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 affected with that which other Churches do rather than our own, compare what is done by others contrarily minded, and our practice 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 relief for the poor, and do those other duties, theirs only collect for the poor, 
Corporale officium non sparituale ministe●●um.  ours is partly spiritual, theirs entirely a corporal office, ours are trained up in learning applying themselves to the study of divinity, and are commonly scholars, Bachelors, and masters of art, able to dispute, and handle an argument scholarlike, theirs are laymen, handicraftmen tradesmen: the calling with us is an entrance to the other degree of the presbyters, theirs is merely economical or civil, and the persons unlettered: 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 council. 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 have found Deacons, presbyters, and Bishops, ye have made them lay-men. 
Inuenistis Di● aconos, Prasbyteros & Episco po●. fecistis Lai e●s. Optat. lib. 2.  And therefore of the two, theirs or ours, good cause is ministered to approve rather than reprove those words that our Deacons are called to the like office and administration unless because of some changeable circumstance we may not so write. And if so then must they be but 7. for number: secondly they must be men immediately illumined by the holy spirit and no less measure than 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 correspontence throughout they must be chosen after men's goods are sold, and that the propriety of them is lost that the Deacons may take the charge.   All which whole practice neither they, nor we follwing neither have we 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 showed. But let us proceed.   

2. Because the Book of ordination containeth some thing that is against the order that God hathordained in his Church. For.  

1. It seemeth to make the lords supper greater than baptism, and confirmation greater than either, by permitting baptism unto the Deacons, the Lords supper unto the Priests, and confirmation to the Bishop only.  
It seemeth, and only so seemeth. For rather the contrary may be hereupon inferred, namely that the dignity of the sacrament depends not on the dignity of the person: For a Deacon may baptize though inferior to the other. And with as much probability it may be argued a linen coif is better than a velvet nightcap, because a sergeant 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 than another. But of this read afore.   

2. Is preferreth private prayer before public prayer and action.  
It is false: This reproof is sufficient, where the accusation is brought without proof.   

It permits the Bishop to order Deacons alon●, 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 alloweth 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 commandment 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 Deacons.  
We 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, we have their negative without proof. More in that point we 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 ●i 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 ●ou s●lum adimpre cationem v●cis, s●deriam ad impositi●nem imple●ur 〈◊〉. Hin●●●●● in cap. 5●. Isai●.  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 judgement of our Church, 
Homo manum imponit, & Deus largitur gratiam. Ambros. de dignita tate sacerd●t. 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.    

We 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 upon two branches. The first is handled in this appendix already before, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & communi opinion. jun. de verbo Des. lib. 1. cap. 7. Rom. 6 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Metaphora na ta ex opinione rudiorum qui quicquid per se subsestis corpore um imaginantur Fisca. Ibid. Lequitur in scriptures spiritus sanctus Cyp de Elemos. jun. come. 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 simple, 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 junius in his answer to Bellarus cap. 11. is far from deeming to be dangerous, that he doth not once so much as dislike, much less tax 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) delivered by way of a parenthesis showing that the displeasure of the Lord, though kindled before, because of murder etc. yet did not smoke out, nor break forth, till the iniquity was brim-ful, than 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 punishment, intending thereby that a latter sin added to a former brings on judgement, 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 only, as the alone and sole cause of that universal deluge upon the earth)   

3. It exhorteth (homily 2. of fast) after Ahabs' example to turn unfeignedly to God.  
Had the homily intended what the instance affirmeth, they who penned it, did look to the mercy of God which followed upon Ahabs' external humiliation and thereby intended to shame us if we would not turn unto God, 
Video & Ahab regem maritum jezabel, reum idololatria, & sanguinis Nabothae veniam meruisse poenitentia nomine. Tertul, adners. Marciou. lib, 4.  and to encourage us if we did, because Ahab found favour at the Lords hand as appeareth in the history, and as Tertullian noteth it I see that Ahab the King jezabels' 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, exhorteth the people to turn vufainedly unto God.   

4. In it the fact of Ambrose in excommunicating the Emperor is justified.  
[This history is in the title of the right use of the Church, where it is no farther justified than all our writers to against the common adversary. Look the Bishop of winchester his most learned answer to the jesuits apology etc. junins against Bellarmin, 
B. Bilson p. 3. pag. 373. jun. contro. 3 lib. 5. artie. 3. Danaeusad 3. con tro. c. 7. pag. 547. Lubber. de pap Rom. lib 9 c. 6. D. Sutcliu, ac 'pon tif, lib, 4, c, 11, pag. 393 Sitales haberemus episcopos quales Ambres, In vita D, Ambros, Erasmi, Theodores, lib, 5.7 Sozomen lib. 7, c, 24,  Danęus cap. 7. Lubbert. Doctor Sutcliff and sundry others who all commend the good Bishop that he did not suddenly admit the Emperor to the Lords table after so great an outrage was committed. Erasmus 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 fift book chap. 17. and Sozomen Lib. 7. cap. 24.   

5. In is judith is said to have a dispensation from God to use vanity of apparel to overcome the vain eyes of God's enemies.  
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 her, not as delighting in them, but she ware it of pure necessity by God's dispensation using this vanity to overcome etc. Apparel simply of itself is not evil unless the manner of it, 
Iudithse, ut adultero placeret ornavit quae tamen quia hoc religione non a more faciebat nemo eam adul judica vit. Ambros●d virgin. judith. 10.4.2, Reg. 10.18, 25.26. Dispensatione Des pio delo trucidantur onnes. P●llica. ibid. Instinctu divino viam tuadendi centavit, Pellic.  or the end of it be evil. For if natural beauty be no fault, how much less when it is graced with commendable attire fitting the person and her estate. judith, (saith Ambrose) trimmed herself to please an adulterer, yet herself no adulteress, because she did it for religion and not for lust. Yet vanity of apparel it is called for that she usually wore no such, nor took delight therein. That she now used it to overcome God's eninne was no more unlawful in her then in jehu, who with a sleight took all Baal's Priests and put them to the sword, of which fact Conradus Pelican witnesseth thus much by a dispensation from God with a zealous craft they are all slain. In the first of Samuel. David before Achish dribbles upon his beard scrabbled upon the wall, disfigureth himself as herein contrariwise judith. did grace herself. Which fact of his P. Martyr though he make it no example to imitate, but peculiar to him so he rather defends it then otherwise. And Pelican upon 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. 
Sancts inci●ūt ubi opus est in ista consilia non quarunt, nec postea ducunt imitanda, etc. Pomeran. Quia omnis controuersia non parum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pendet. Pet. martyr in judic. 4.  This befell David, some other way it shall befall thee by God's appointment, if he see it good. etc. In the 4. of the judges the history of jahel what she did to Sisera compared with the circum stances of judith what she did to Holofernes; will satisfy the exception here taken. For whereas all such controversies do not a little depend upon the circumstance of persons considering that she was a holy, virtuous woman, devout in prayer strengthened by the hand of the Lord to preserve his truth and people, we have no reason to the contrary but we may safely judge that God himself did direct her 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. Quadam mala bene fiunt. Optat. lib. 3.  and she enabled by his spirit thereunto, neither need we suspect these words that by God's dispensation she put on such apparel as was to the oppressors wantem eye, like the wedge of gold to achan's covetous eye. For any default else herein, or in any other circumstance it might be, as some things that are good be ill done, so again (saith Optatus) some things that are ill may be well done. But well or ill lawful or unlawful, in general or particular: this we may resolutely determine, if any man shall hold it unlawful and that in her at that time, yet no fault to say that God who was rich in mercy to grace and adorn her with so many gifts of his holy spirit did graciously dispense with some point of circumstance: which is no common rule to be 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 have many children, because every of them hoped and begged oftentimes of God in heir prayers that the blessed seed might come and be borne of his stoke and kindred.  
A special prerogative etc. that is howsoever then done, yet no warrant for our times (though some have so thought) to do the like, and to this purpose the homily addeth which things we see plainly to be forbidden, us by the law of God, and are now repugnant to all public honesty. These and such like in God's book (good people) are not written that we should, or may do the like following their examples, or that we 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 have thought justifiable whose judgement in this question we refer the reader to, at large before cap. 24. Pag. 73.74 etc.   

7. It there affirmeth that Every concubine is a lawful wife.  
Those words are in that book (as in this place) delivered by way of objection from such, as are offended at some places of scripture. And thus far it may be granted for a true speech as it meaneth not now she 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 than one wife at a time. So as this word (is) must be understood not for this present age as if now, but is spoken historically what sometimes it once was by a 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 withal, in relation to those times whereof mention is there made. For it understandeth by that name such a one as was coupled to a man without scrip or scroul, 
Ancilla unita viro absque sers ptura, (id est contractis) et sponsalibus, vera tamen uxcrim sacris literis ut palam est de Celura qua dicitur uxor, Gen. 25.1. Pagnin. in Thesau Pet, mar. Jude, 8. & a. Sam. 5.  that is to say without contract or bridal, yet a very wife in scripture, as it is mantsest of Cetura who is called a wife, Gen 25.1. and 1. Chron. 1.32. a Concubine not implying hereby that shameful name of harlot, strumpet, etc. which are names of dishonesty and disgrace, but noting only 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, etc. For he is the strength of the deliverances of his anointed.  
The lesser Bible's 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 apprehend the true sense which either transtation sufficiently delivereth.   

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, etc. For transgressor's 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. 
Odi nimium diligentes.  For it seemeth some have too much leisure, that can bestow pains thus idly in reproving where is no just cause at all. For if one translation be true, how is not the other? 
Defectores pers di pariter finem improborum excindi. Trem, Transgressores delebuntur, su●●l finis impiorum excindetur, id est, impii tandem excindentur. Moller.  We entreat thee good Reader mark them both well, and then speak thy mind.   

Psal. 68.16. Why hop ye so ye high lids, etc. For why cast ye your seluss down.  
It is hard to judge of the propriety of this word here used, 
Nusquam nisi hoc in loco scrip tura usurpat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ideò diffusie est tudicare de pro prietate husus verbs. Moller. In re obscura se quor communem doctiorum interpretum sententiam qui verbo subsiliendi aut exiliendi reddiderunt. Ibid. Quasi diceret. Quid superbitis aut effertis vos vestracelsitudine? Nibil omnia illa ornamenta vestra si ad Sion comparentur. Ibid.  because it is only in this place, and no where else. The Greek hath what think ye? Saint jerom takes the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contend. R. Moses & Solomon Hadarian, to lyen 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 have a hand, or else they will never let a thing alone when it is well. The Prophet under the name of Basan etc. implieth the bravery of the wicked, as if he 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 Zion which is God's hill.   

Ibid. Vers. 27. Give thanks O Israel unto God the Lord in the congregations from the ground of the heart, etc. For praise ye God in the assemblies and the Lord; ye that are of the fountain of Israel.  
In deed the lesser Bibles have it thus: wherein as they follow some learned men, so the Communion book hath diverse, whom it followeth. 
Hoc de cord ex ponunt, quia 07 scimus fictas laudes quae tan tum in labits 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 only in (or) from the lips are accursed. Of which doctrine he maketh this profitable use, namely, that our thanksgiving must be from the heart, hearty and unfeigned, else they are an abomination to the Lord. 2. The word itself signifying a Well or deep ground (which we use to dig up) may have reference to the heart which is a fountain or deep Well whence good or evil springeth: here in this place good because thanksgiving from the ground of the heart. If any shall say the word heart is more than is in the original, so is the supply which the lesser Bible's 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 judgement of godly well advised.   

Psal. 75.3. When I receive the congregation I shall judge according unto right, etc. For when I shall take a convenient time.  
Whether of these interpretations we follow no danger at all. 
Vterque sensus non male quadrat vocabulum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. interpretari possumus vel cu tum ipsum vel tempus constis tutum. Caluin. Moller. Post quam po● pulus Israeliticus coeperis me agnoscere suum regem seque mihi adiungere. Nam quamuis à Sam. ungeretur tamen mansit id Hebron donec omnes tribuise contungerent. etc. Moller.  The word beareth both significations namely a congregation and a convenient time. When I receive the congregation (that is) when the people of Israel shall join themselves unto me and follow my directions. For though he were anointed of Samuel yet he stayed in Hebron seven years 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 evil meaning.   

Psalm 76.5. The proud are rob, they have slept, and all the men whose hands were mighty have found nothing &c. for The stout hearted are spoiled, they have slept their sleep, and all the men of strength have not found their hands  
Both these drive to one end, 
Nohilo magis ad pugnandum idones, quam si mutila & trū● catae fuissent ip sorum manus. Moller.  implying the enemies were no more fit 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 have so done otherwhiles, citing thence as they find the translation rather than 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, etc. For the Lord reigneth, and is clothed with Majesty. The Lord is clothed and girded with power.  
No difference but only 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 majesty? What odds? 
Habere in c●rpore sanguiné & non crubescere. August. Introducit cum tanquam indutum regio & splendido vestitu. Moller.  Are they not both to one and the same purpose? Surely we may marvel, as Saint Austin said of the Donatists that men have blood in their body and blush not. In both translations (as the true meaning of the place is) the Prophet bringeth in God as clothed with royal and glorious apparel. And therefore exception being taken here without any show at all no farther answer needeth at this time.   

Psal. 119.21. Thou hast rebuked the proud, etc. For thou hast destroyed the proud.  
The word in many places of Scripture signifieth both, and though happily as Master Caluin thinks the word destroy be a fit word yet in effect & substance the matter (he saith) is not great. 
Aptius perdendi verbum quam quam ad summam rei parum refert Caluin, Quid hoc nisi minutias consectari. Dan. con. Bellarmin.  It is little 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 upon like occasion prove not true. What is this but to make hue and cry after every trifle.   

Psal. 119.122. Make thy servant to delight in that which is good, etc. For answer for thy servant.  
This branch interpreters expound diversly. 
Hoc membrum variè reddunt interprete, Moster.  The Greek is, Accept of thy servant: Others as our lesser Bible's have Answer for, etc. justinianus tenders it. Let it be sweet unto thy servant. Musculus, Delight or make thy servant to delight: 
Muscu●. (Actiuè) oblecttasernum tuu●. Fac ut ●ou● oblectetur. Paganim. Du ce fac ●eru● Munst.  Pagnin. Make thy servant to delight. The reason here of may be as Mollerus giveth because they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Chaldee as Munster interpreteth Make that, which is good become sweet, which is the same in sense, with this place make thy servant to delight. And in diverse other places the word yieldeth 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 sanctified, etc. As the Eunuch said to Philip. See here is water what doth let me to be baptised? 
Act. 8.36. Caro Christi munditias aquis tradidit. Tert. de pudicitia c. 6 De sancte sanctificata natura aquarum. Id. de baptis. Nulla distincti● est mari, qui● an stague, flumine an font, lacu, an alueo diluators Ne quicquam resert inter tes quos loh●●●es in Iordan●, & quos Betrus in Tyberi ti●xit, Ibod, Now ille necessitatem habuit abluendi, sed per illum in aquis abluttonis nostra erat sanstefi●●da porgati●, Hilar, in Math. Can. 2.  Hereunto the Fathers agree in their several writings. Tertullian The flesh of Christ gave cleanness 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 baptised 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 baptised in jordan and those whom Peter baptised in Tiber. Hilary upon Saint Matthew: Christ had no need to be baptised, but by him in the waters of our baptism was the purgation to be sanctified. drous 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 we take it, and one of these it must needs be this prayer cannot be thought scandalous.   

On the 19 Sunday after Trinity the Epistle Ephesians 4. 19 Because of the blindness of their hearts, which being past repentance etc. for being past feeling.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 grieving for his sin committed, 
Non indolentes, sed dedolentes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aliud est peccare cum sensu ac dolere conscien●ia et abud peccare sine ulloco setentia morsu. Muscul. Conscientia stupida & insensata. Ibid. AEgrè sperari potest poenitenti am aliquando locum in eius● modi peccatore inventuram. Ibid.  that man hath done repenting. The Apostle saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men without feeling, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (or as some copies had, which the vulgar latin and the Syriack follow) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, out of hope, for ever repenting and sorrowing 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 withal, as if past repentance, then past feeling, and if past feeling then pastrepentance. And Musculus upon this 4. to the Ephes. It is 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 place for repentance, but where the conscience is become stupid, dull and blockish, that albeit sin be committed, there is no compunction nor pricking in the heart, there it can hardly be 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 unfeignedly before repent, more thou that he had any true feeling, and sorrow of heart for sin, but this it implieth, that such a one yieldeth 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 we beseech the O Lord the will of thy faithful people, that they plenteously bringing forth the fruits of good works may of thee be plenteously rewarded through lesus 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 semen tem facit hac spe facere comprobatur, ut pl●ra acciptat, quam sulcis commendat, Marlor. Ibid. Neque enim tantum in Caelo remuner atur Deus beneficentiam fidelium sed ettam in h●●●●do. Ibid. Qu● nullius indigens est Deut in seassumit be na● operationes nostras, ad boc ut prastet nobis retrib utionem bonorumsuorum operum. Ire●. lib. 4. c. 34. Deus coronat dona sua in nobis August. Debitcrem se fecis non accipioud● sed promittendo. Non es dic redde quod accepicti, sed redde quod promisitt●. Aug  For he that hath mercy upon the poor dareth 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 sparingly, shall reap sparingly, and he that soweth liberally shall reap liberally. It is every man's case Sarcerius noteth in Marlorat that whosoever soweth seed, he doth it in this hope to receive more than he commendeth unto the furrows. Anon after. This harvest must be expounded of the spiritual reward of eternal life as well as of earthly blessings. For God doth not only 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, we 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 (saith Ireneus) takes upon him our good working and all to make good unto us the retribution of his own works. And God (saith 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.  
Farther we are not to wade at this present. All we find we have set down truly, as the copies were sent unto us. Now in am 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 upon our Church, and in their own teems propose it after their example.   

We cannot subscribe unto their book of Common prayer, not only hecause it is not authorized, nor hath given us any good proof, what acceptance it may deserve, but (were it in place authorized) even for these causes we cannot subscribe viz. because there are in it mavie things doubtful, disgraceful, untruths, misappliing, leaving out, putting in etc. Of all which only a taste for we desire to be short.  

Doubtful.  
First their interpretation they make of Christ's descending into hell, namely to be his sufferings in his body hell torments upon the cross. This we 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 that civil Magistrate, honour & obedience in all things which are agreeable 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 obeyed, as that we submit ourselves in all dutifulness to the penalty enjoined.  
3 These platformers imagine their own devices to be the only ordinance of Christ, and all other forms of government of the Church to be the wisdoine of man, covertly seem to exclude all else (that are otherwise affected) from the kingdom of heaven, where they say in the end of their confession. Then we, which have forsaken all men's wisdom to cleave unto Christ, shall hear that joyful saying Come ye blessed of my father etc.  
4 These men do mislike in us to say Have mercy on all men, yet in their prayer for the whole estate they pray not only for the faithful already, but also for such as have been held captive in darkness and ignorance. Now faithful and not faithful are contradictory, & consequently we doubt whither they have such cause to reprehend our prayers, as they see me to pretend.  
5. In their order of Baptism they have these words. The Sacraments are not ordained of God to be used, but in places of the public congregation & necessarily 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 unfeignedly we acknowledge 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 King's 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. ●8.  but only 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 attribute not any direction or government for Ecclesiastical either orders or persons, but only 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 fer●ss.  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 ask the hanes is too old, and may. (perhaps) be accused of superstition, yea what if the parties be not contracted, nor mind to be, till solemnisation, as it often falleth out by consent of both parties, shall the Minister nevertheless peremptorily affirm that they have 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 Jews, their Calmud, and their very custom at this day. For the Master of the family in the feast of sweet bread (which is celebrated after the Paschall Lamb is eaten) doth take a piece of sweet bread and giving thanks (per concepta verba) there set down, doth dip it in the sauce provided to eat the sour herbs, 
So aliger. de emendat. 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, etc. Many other such points we might note, which if they were in our Communion book should bear reproof. But go we on a little farther.  
Misapplying Scripture as that in the Commandment. Six days 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) that Minister may appoint a public solemn meeting. etc.  
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 only of the persons, the Father, and the Son they conclude. 
Leaving out.  To whom be all praise. In our Communion book such words would have borne 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 have been challenged for adding these words. (This bread) more than 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-dog in presence of a Lion that the beast for all his greatness of stomach, may the rather be tamed, so have we thought good at this time in mentioning these doubts, disgraces, contradictions, misapplications, etc. to bring down their cursed heart, who wilfully misconstrue, what they otherwise know was, and is the right godly meaning of our Church, that they who are so ready to find fault, may themselves see their own writings are not free from their own intended exceptions. And not to multiply farther 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 have not transserd any thing from thence into their book.    

Conclusion.  
By this time we hope it sufficiently appeareth what defence our Church maketh, notwithstanding oppositions intended against it. How far forth it prevalleth we know not, but that grave religious advertisement which Saint jerom giveth shall be our conclusion for this present. 
Quaeso lector ve recorder●●tribis nalis Dommi, & de judicio tuo te intelliga● judicandum, not m●hi nee adver sario faveas, sed causam judices Hieron. adverserro. joh. Hier●sol.  We pray thee good Reader (as thou art upon a closing point) understand what our defence is & remember the tribunal of the Lord, how we must all come before the judgement seat of God. Do not thou favour one or other more than truth, but truth more than all. For what will it advantage a man to win the whole world, & lose his own seule, or what can he give to redeem it. Prejudice not thy understanding, determine this. For this is the substance of all, If all things here objected be contrary to the word of God, as some make show for, in steed 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 ●●●gement, and the hazard of thy soul's salvation. God forbidden it should so be, and we pray the Lord & thyself that thou apply thy heart to wisdom, lest thou be deceived. And deceived thou art, if thou so think or write. But let thy censure be, as God shall direct thy heart: in judgement 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.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.