Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	bishop_n	church_n	presbyter_n	4,971	5	10.2694	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03928	The second and last part of Reasons for refusall of subscription to the Booke of common prayer vnder the hands of certaine ministers of Deuon. and Cornwall, as they were exhibited by them to the right Reuerend Father in God William Cotton Doctor of Diuinitie, and Lord Bishop of Exceter. As also an appendix, or compendious briefe of all other exceptions taken by others against the bookes of communion, homilies, and ordination, word for word, as it came to the hands of an honorable personage. VVith an ansvvere to both at seuerall times returned them in publike conference, and in diuerse sermons vpon occasion preached in the cathedrall church of Exceter by Thomas Hutton Bachiler of Diuinitie, and fellow of S. Iohns Colledge in Oxon.; Reasons for refusal of subscription to the booke of common praier. Part 2	Hutton, Thomas, 1566-1639.; Cotton, William, d. 1621.	1606 (1606)	STC 14036; ESTC S104340	264,229	290

Ministrare mē sa Hi●rosolymis dum ibi cōmunio 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 vnto the poore they did forbeare that other part of their office but when that ceased then did they intend this other of preaching and so still found themselues imployed And therefore it may be concluded for a good argument that Deacons did not onely minister vpon tables in the times of the Apostles because there were Deacons at Philippus at Ephesus epist. to Timothie Philip. 1. in Crete as it appeareth by the Epistle to Titus In all which places the Christians did not liue in common as they did at Ierusalem that they should néed any ministration after this sort Beside see we into the practise of the Church immediately after those times whereof Scripture speaketh Ignatius who was in the daies of the Apostles and might know their mind whose Epistles are much cite● by Eusebius A thanasius Ierom Verum etiam aliis expo was vt Des athl●ta Ignati us ad Herone diaconum suū 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●tū Ill● taptizant sacrs faciunt ordinant maz nu● imponunt tu vero its ministras vt Hie r●s●lymis Sact. Stephan lacobo prasbyteris Idem Iustin martyr ap●l 2. Batizandi quidem tus babet summus sa cerdos qui est Episcopus deinde Prasbyters Diaconi nō 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 c. Id serm 5. de lapsis Si non fuerit inprasenti 01 vel Episc● pus ve● Praesbyter tune ipsi proferant edant Con. Nicen. can 14. Quo● ad pradic ati●nis ●ffictum e●em●synarumque studium vacare congruebat Greb lib. 4 epist 88. and Theodoret writing to Heron the Deacon beside his care of widdowes orphans and poore commands him to attend reading that he may not onely vnderstand it himselfe but also expound it to others as the champion of God And in another place Those which are in Tarsus doe not thou neglect but visite them dayly confirming them in the Gospell Againe Doe thou nothing without the Bishops For they are Priests but thou art the Minister of the priests They baptize doe the sacred and holy things ordaine lay on hands but thou dost minister vnto them as at Ierusalem Saint Stephen did to Iames and to the Presbyters Thus farre Ignatius Within a hundred yéeres after Christ Iustin Martyr witnesseth that Deacons in his time did deliuer the bread and wine to the people Tertullian some 200. yeares after The chiefe or highest Priest which is the Bishop hath the right to baptize next the Presbiters and Deacons yet not without the Bishops authority for honor of the church Cyprian who suffered some 259. yeares after Christ writeth that the people did make confession of their fault before the Deacon And in his fift Sermon concerning such as fell in time of persecution it appeareth that the Deacon did offer the Cup to such as came to communicate Which the councell of Nice also witnesseth If the Bishop or presbiter be not present then let the Deacons bring forth the bread and eate c. Some 600 yeares after Christ Greg. the great findeth fault in his tune with some who were Deacons that they being appointed in their Deaconship did intend the tuning of their voice where it was meete they should intend the office of preaching and the care of distributing the Almes Thus we may see by the practise of the Churches in seuerall ages that Deacons did teach and preach yea also that in the absence of the Bishops they did some other dueties before mentioned All witnesses according in this that they did more then barely attend vpon tables as practised in preaching the w●ide that then afterward being well and thoroughli● tramed therein and hauing giuen good pr●ofe might come forward to the degree of a pres●●iter and minister as Bullinger Gualter and Heming vpon 1. Tim. 3. ingenuously do confesse In the discipline of Fraunce wee finde till of late yeares their Deacons were allowed to catechise publikely in their reformed congregations Discip du Frāc● Ex perpetuo ecclesia vsu Beza confess●c 5. aph● ris 25. Quamuis apè Diaconi in his rebus suppleuerint past●ris vices Ibid. Doctor Fulk in Act. 6.1 Maister Beza doth acknowledge in times past ex perpetuo ecclesiae vsu Deascons by a cōtinual or perpetual vse of the Church did in times past preach and pray vnder which duties hee comprehends the administration of the sacrament and the blessings of the mariages although oftentimes in these thing es they supplyed the parts of the pastor Maister Doewr Fulke in the answer to the Rhemis●s testament dremeth not but that the Deacons ministrie was vsed to other purposes as teaching baptizing and assisting the Apostles and other principall pastors in their spirituall charge and ministrie Anon after It is certaine by Iustinus that Deacons were vsed for the distribution of the Lords supper And to close this point Whereas our eye is strangely affected with that which other Churches doe rather then our owne compare what is done by others contrarilie minded and our practise for Deacons then will it easily appeare which of vs commeth nearest the first and primitiue times of the Apostles and Apostolicall men ours teach preach and baptise so may not theirs ours may remember the minister of releefe for the poore and doe those other duties theirs onely collect for the poore Corporale officium non sparituale ministe●●um ours is partlie spirituall theirs intirely a corporall office ours are trained vp in learning applying themselues to the studie of diuinitie and are commonly schollers Bachilers and maisters of art able to dispute and handle an argument schollerlike theirs are lay-men handicraftsmen tradesmen the calling with vs is an entrance to the other degree of the presbiters theirs is merely oeconomicall or ciuill and the persons vnlettred Our Deacons take the cup of the Bishop and the minister but giue it them not theirs reach the cuppe to the minister which is flat against Can 14. of the Nicen councell Lastly theirs is annuall and yearely and so in end they become lay men againe which is like the complaint Optatus makes of the Donatists Yee haue found Deacons presbiters and Bishoppes yee haue made them Laymen Inuenistis Di● aconos Prasbyteros Episco po● fecistis Lai e●s Optat. lib. 2. And therefore of the two theirs or ours good cause is ministred to approue rather then reproue those

Priest the Bishop in Christ his name may will him to receiue But Christ giueth the holy Ghost by imposition of the Bishops hands to the partie that is ordained Minister or Priest Therefore the Bishop in Christ his name may say vnto him Receiue the holy Ghost In vaine and idlie are these words vsed Receiue the holy Ghost in ordination of Ministers because vnlearned asses being made Ministers by theirs returne no more learned from the Bishops then when they went first vnto them This obiection might haue preindiff the Apostles Mira fuit illerum r●ditas quod tam absolute tantaque curae per trientum edocti nō 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 aske when Christ would restore the kingdome of Israel c. Where Master Caluin noteth maruelous great was their rudenesse and ignorance that being so exquisitely taught and with so great diligence for three yeares they shew no lesse want of knowledge then as if they neuer had heard word So many errors are therefore in this their interrogatiue Secondly Saint Paul giuing rules vnto Timothie 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 〈…〉 vpon ●●●asion of which note ●ha●geth them they should ●ay h●●●s o●r none as neere as they could that were not first in●ued with these vertues and gift● which had not béene so necessarie a precept if the said vertues or gifts or any of them were then first to haue béene giuen by unpos●tion of ha●●s in the ordination of Bishops and Priests So as neither gift of learning g●dlinesse ●●●ome or any aboue last mentioned were either bestowed vpō the Apostles when Christ said vnto them Receaue the holy Ghost nor vpon Timothis nor any other that was ●●is three ordained Many lewd and vnsufficient men there are ouer whom these words are pronounced and yet not gifted or graced by the Spirit for ought we can see This obiection striketh at two sorts of men one for want of knowledge the other for want of a vertuous life but while is so doth it shameth the persons it cannot aimihslate their calling For Sacraments are the same administred by them and no ●●●ng defectiue though themselues be As for want of knowledge We are to vnderstand it either comparatiuely 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 indéede vnlike comparatiuely want of knowledge in respect of others may be the best mans case compared with a better then himselfe at one time or another in one place or another yea it may so fall out and doth in our dayly experience that men growing in years are much inferior to themselues of that Sitanto est m●lius quod accipitur quanto est melior per quē 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 memorie voice and inuention serued them better then now it doth and yet they cease not to be Ministers at what time they are so disabled If the Sacrament faith S. Austin̄ be so much the better to him that taketh adhe●● is the better by whom it is deliuered there is by so much a varietie of Baptismes in the receiuers as there is diuersitie of worth in Ministers Such ●●re must he had and we hope is s● as Paul requireth in Timothie not to ●ay 〈◊〉 rashly on any Which very ●●●●at arg●eth that if the Bishop shall ordaine any ouerhastily the calling is lawfull 〈…〉 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 sufficiencie in toongs and other learning be admirable yea incredible we may and doe hold him learned but we doe not account him a Minister whose duetie stands in this that being ordained he is to baptise 2. To Catechize 3. To instruct publikely and as occasion shall serue priuately 4. To offer vp the prayers of the people 5. To remit the sinnes of the penitent and to binde and to retaine the offences of the obstinate 6. To consecrate and distribute the blessed Sacrament of the body and blood of Christ 7. To visite the sicke and to comfort them 8. To blesse those who are ioyned in Matrimonie 9. To praise God for deliuerance of women after child-birth and lastly to burie the dead in a godly manner as the order of our Church requireth Among all which preaching hath a speciall vse whether memoriter by hart at times vpon iust occasion Si prasbyter al 's quis infirmitate prohibente per scipsum non poterit pradicare sanctorū patrum homilia recitentur c Concil vasense can ● as God shall inable a man or else a man being not so well prouided by reason of sicknesse or some other lawfull hinderance reading some homilie warranted by authority of our Church For so it is required and of auncient time hath beene practised as appeareth in the daies of Theodosius the younger If a Presbiter or Minister through sicknesse hindring cannot preach of himselfe let certaine homilies of the holy Fathers be recited Lewd and licentions men are not gifted and graced by Gods spirit We confesse with teares that a wicked Minister though his toong be plausible if his life be not agreable the insamie of his losell demeanor blemisheth the glory of his best doctrine such is the weakenes of the people in taking offence though they should not so doe We acknowledge such may be compared to Noahs workemen that made the Ark to saue others thēselues perished in the 〈◊〉 But this 〈…〉 answer who say In the eye of the church it is not a mans learning nor●●●●●● of life for these are qualities in common with other men but ordinanation with imposition of hand●● which maketh a minister Ambrose vpon Timothie Imposition of handes are misticall wordes Manus impositi ones verba sū● mystica quibus confirmatur ad hoc opus electus accipient autho vitatem testa conscientia sua vt andeat vice domius sacrifici um deo offerr● Ambros in 1 Timoth. 4. Baptizaut quantum atti●et ad visibile ministerium boni mali inuisebiliter autem per cos count est visibile baptisme inuisibilis gratia Aug contra Crescon lib. 2. cap 21. Naziā ●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 vnto the worke receiuing authoritie his conscience bearing witnesse that in stood of the Lord he● d●●eth 〈◊〉 offer to sacrifice vnto God Upon his perill be it that will attempt to

imposition of handes are for longer time namelie to the worldes ende As for this speach where the wordes in the Rubricke by imposition of handes and prayer the baptised receiue strength c. as if like the children of the prophets crying Death in the pot when somewhat was shred in scarcely pleasing their tast so these meane there is death in this sentence not fitting their knoweledge that haue tasted of the heauenlie grace reuealed in the worde wee answere this phraise by imposition of handes c. is agreeable to scripture Act 8.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 1.6 and the auncient truth recorded since that time in the monuments and writinges of the fathers To scripture where this expresse forme is mentioned when Simon Magus saw that by laying on of handes the holie spirite was giuen c. So to stirre vppe the gist of God which is in thee by the putting on of my handes which latter place though it speake of this ceremonie in ordination yet the former of these quotations intreats of confirmation after baptisme as doth also Asts 19.6 But whither first or last of those scriptures cited in the margent the grace of speach is the same namely by imposition of handes c. The like wee finde in the writinges of the fathers Tertul●ian thus the flesh is shadowed with imposition of handes that the soule may bee illightned by the spirite Againe in another place After baptisme administred then handes are laide on by benediction and blessing Caro manus impositione adumbratur vt anima spiritu illuminetur Tertull. de imponitur per benedictionem aduocans inuitaus spiriturn sanctum Id de baptis aduocating and inuiting the holie Ghost This auncient manner Saint Ciprian iustifying out of Asts 8. by the example of Iohn and Peter maketh this obseruation The faithfull in Samaria saieth he had alreadie obtained baptisme onely that which was wanting Peter and Iohn Nunquid quoque apud nos ge ritur vt 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 vt perfectio fiat quan do ad inuocationem 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 cōsensus instar praecepts obtineret Hieron aduer Luciseri Si superuenerit ad episcopum cumperducat vt per manus impositionem perfics possit Concil Eliber can 38. Eos episcopus per benedictionem perficere debebit can 77. thid Manus ab episcopo imponi vt accipiant spiritum sanctum Arelat can 17. Vt mundi donū sp●●tus sanctvaleant accipire Aurelian Deus largitur gratiam per impositionem manuum Chemuit de sacra ment 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 holie ghost might be powred vpon them which also is now done among our selues that they which are baptised in the church are offered vp to God by the prelates of the church and by our prayers and imposition of handes obtaine the holie ghost This phraise continued to the daies of Saint Ambrose who speaking of confirmation writeth After the fountaine it followeth that more be done or word for wordes that there be perfection when at the prayer of the priest the holie Ghost is infused and powred downe Saint Ierom against the Luciferians writing that the Bishop did giue the holy Gost vnto the baptised by imposition of hands addeth you are earnest to knowe where it is written I answere saieth hee in the Acts of the Apostles But although there were no authoritie of scripture the consent of the whole world in this behalfe should be as a commaundement Out of diuerse auncient councels of Eliberis Arls Orleance the like may be proued Eliberis If the baptised shall happen to liue bring him to the Eishoppe that by imposition of handes he may bee perfited and after ward can 77. Those which the Deacon hath baptised the bishoppe must perfit by prayer or benediction The councell of Arls. handes are laid on by the bishoppe that they may receiue the holy Ghost That of Orleance After comming to confirmation they be warned to make their confession that being clensed they may receiue the holy Ghost But contenting our selues with these testimonys of antiquity among our late writers not to name many Chemnitius Zanchius witnes that vse of this phrase Chemnit God giueth grace by impositiō of handes And Zanch. the gist was confirmed augmented in him by imposition of handes True it is that our writers speake of the cerimonie vsed in ordination but yet of the ceremonie it is that they so write which argueth the phrase not onelie tolerable but lawfull How much rather are we to iudge thus both scripture and antiquitie auouching asmuch And therefore what reason haue we for some few vnaduised mens pleasure to renounce a truth so throughlie approued namely that by impositiō of hands prayer children may receiue strength and defence Confirmation hath that ascribed vnto it which is proper to the sacraments in these wordes That by imposition of hands and prayer they may receiue strength and defence against all temptations to sinne and the assaults of the worlde and the deuill Proofe for some mens iust dislike in this hence appeareth because it is proper to the sacraments as if thus in forme of argument it were concluded what is proper to the sacramēts must not bee attributed to any thing els to giue strength and defence against all tentations of sinne is proper to the sacraments therefore not to be attributed to any thing els and if not to anie thing els then not to imposition of hāds and prayer In making answer whereunto wee must know that it is not proper to the sacraments to giue strength and defence against all tentations For proper that is called which is onely alway and vnto all proper But to giue strength against all temptations is not proper to the sacraments It is a thing common to other as to the sacraments but not proper onely vnto them For the spirit properlie is the spirit of strength and corroboration and none els As meanes indeede or helpes so the sacramentes are but so are they not alone For the worde of grace is able to build farder and exhortations and faith and prayer and daylie experience of Gods mercies heretofore and conference with learned men and diuerse other good blessings from Goddoe strengthen a man against all tentations c. Wherefore in a worde wee returne them for answer it is manifestlie vntrue that confirmation hath that ascribed vnto it which is proper to the sacraments Confirmation hath that ascribed vnto it which

battologie when we ouer earnestly busie our selues in praying speciallie for things not profitable but trifles as riches honors and the like Now vnlesse spirituall graces such as accompanie saluation and temporall blessings in their commendable furderance to sanctification goe for trifles an humble and penitent heart cannot denie their assent to this multiplyed petition in the letanie Wherefore such must take heede that they grieue not the holy Ghost and lesse it is not to wrest of purpose the holie scriptures from that natural sense wherein they are penned Be it in weaknesse of knowledge that some thus eagerlie reproch the burden and fall of our praiers when thus burdened and humbled wee doe multiply the same request yet wee intreat the Christian reader so oft as his eye lighteth vpon these errors of theirs that euer and anon as hee commeth to a new straine that his heart in silence will let fall some such request to Godward as this Lord forgiue them their ignorance and though they for whom such prayer is thinke it an idle affirmation yet our request is that whosoeuer shall read these criticall demurie his loue will not be sparing to say it and to say it for them Lord forgiue them they know not what they accuse Chap. 21. The booke hath three orders of ministers of the worde sacraments against the worde which hath but one WHat one sillable in Gods worde for this one order or how can it bee an order if but one When allegation shal be forced to appeare in scriptures more particular answer shal be then made Plaine it is in the new testament whence the names wee vse are taken euident 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 capitūsūt in ecclesia episcopo rum praesbytero rum diaconorū fidelium Optat lib. 2. Quam mul●os episcoposoptimos viros sanctsssimosque cognoui quam multos praesbyteros quam multos diaconos huiusmodi ministros diuinorum 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 Confes Anglic. artic 5. when the principles themselues namely the Deacons Presbiters and Bishops flye how shall a lay man forbeare flying When the leaders runne away which of the souldiers stand Optatus writeth distinctlie of them by name as our church doth but of manie places wee will alledge this one There are 4. sorts of persons in the church Bishops Presbiters Deacons and the faithfull Augustin more expreslie How many Bishops most excellent and holie men haue I knowen how manie Presbiters how manie Deacons and of this sort ministers of the worde and diuine sacraments Socrates speaking of the times wherein Paphnutius liued and withall intreating of those whome wee now mention Consecrated persons I meane saieth he those that are Bishops Presbiters and Deacons The apologie of our owne church as it is set downe in the harmonie of Confession towardes the latter end by way of supply of such thinges as thorough forgetfulnes might seeme to bee omitted mentioneth diuerse orders of ministers in the church Some are Deacons others Pastors some are Bishoppes to whome the institution and care is committed In the articles whereunto by act of Parliament euerie minister at his ordination doth subscribe hee doth accept of thee 32. and 35. Which in effect require as much Compare the obiection and anie of the authorities now cited whither of the anncient fathers or of our Church at these times and what argument is there thinke you They say diuerse this admits but one If diuerse then not one onely and if onely one then not diuerse But their ioynt consent one with another and the iudgement of our church must bee of more prize with vs then any straglers obstinate contradition Booke of Consecration Chap. 22. The Bishop saieth to the new made minister receiue the holie Ghost It is great presumption c. PResumption it is yea great presumption to doe what episcopall dignitie admitteth but resisting of authoritie and re fusall of obedience to wholsome lawes is no presumption in the world no not a little much lesse any great presumptiō for a prickeard saucines is no presumption more then the reprobate Angels sinne was noe aposticie It is presumption for our spirituall fathers in God to take what the Lord afordeth them but no presumption for these venturously to challendge what vpon good warrant is commendablie performed It is great presumption that the Bishop will offer to giue that which is not in his owne power yea that which God alone can doe This is against God and his worde Presumptiō great or smal more or lesse if they cal this their speach is fearefullie pitched in dangerous places and may soone tilt vnlesse a helping hand support with the soonest For in the extent of these wordes as they sound at their first hearing what is there in mans power to giue or what is it he hath not receiued if he haue receiued why then are these wordes as implying ought in his power This iealous interpreting of words well deliuered is a copie they set vs. Shall Moses doe ought in thinges pertaining to his office and will not 3. brethren in euill Corah Dathan Abiram say he doth that which is not in his power or it is more then he can doe and he taketh too much vpon him Why then this captiousnesse is a stale slaunder and a wonder it is that being readie to dote thorough time it hath so much as a snag or stump to fasten vpon episcopall authoritie To receiue the holie Ghost is to giue that which is not in anie mans power Bee it as they say he giueth that which is not in his power so euerie embassador considered as himselfe a priuate person Iohn or Thomas when he draweth articles of peace twixt nation and nation doth a thing not being in his own power but by vertue of his embassie from that great monarch from whome he is sent The power to ordaine a minister and to lay hands on him with solemne praiers vpon serious and due preexamination is no priuate action but an authoritie giuen from aboue To remit sinnes the scribes were not so blinde but they could see and say it is blasphemie for none can forgiue sinne but God onelie The peace of God was not at the 70. disciples becke yet their peace it is called Math. 9.6 Little are the Prophets in comparison of Iohn Baptist Luk. 10.6 little Iohn Babtist all the faithfull ministers of the gospel in respect of Christ yet all are called light to shine amongst a crooked generation giue light to the world Iohn Baptist a burning and a shining lamp and the prophets in their time some such whose labours the Lord

adinonish Signa quidē sū signa non res Quantum valant ad mor 〈◊〉 dum ac etiam mouendum ani mot ibid. Nibil Antichri stianitatis illarum vestium vsu esse renouae tum 2. magistratibus obeds endum c. Buc. Crāmero Licere ritibus pie vti quibus alii impre abusi sunt Ibid. Suspictonem su isse visandam nos irreligsosa-leuitate malitta commo tos coscuncta c. Id. Quod aliquid significet alicutus admoniat yea and to mooue the minde God vouchsafing the increase he will marualle that shall obserue it Now because those aduertisements which the learued giue in this case are necessarie for people Minister they both must be intreated to accept them as worthy their best obseruation The people thus 1. That no Antichristianitie is renued by the vse of these garments 2. That Magistrates are to be obeyed 3. That the peace of the Church must not by them be disturbed 4. That euery creature is good 5. That those rites may be vsed in a godly sort which other haue impiously abused 6. That our high Court of Parliament had no purpose to nourish nor doth nourish superstition 7. That such garments were in vse before Poperie 8. That we are bound to cleare our selues of that odious imputation namely That of an irreligious lightnesse and malice we reiect all things yea euen such as haue a good vse 9. That by such attire good thoughts are iustly occasioned for heauenly matters 10. In as much as Ministers must weare one garment or other they should weare that rather which signifieth somewhat and to such ende may well admonish them As a people must be thus instructed so the Ministers must also doe this First not contemne these arguments nor preach against them Secondly they must commute and change the Popish abuse into a Christian vse to the glory of God and the honor of that power which vnder God in this case may and doth royally command Thirdly they must shew by their practise that to the holy and ●ure all thinges are pure 4. That neither Deuils nor any else can so staine or pollute any creature of God but that good men may well vse it to Gods glotie Ad gloriâ Dei etiam ad vsum significationis Iaem Artificium Satane vt peccata faciamus qua non sunt qua sunt peccata reuera in nobis min●s obsernemus Id. yea and that for signification Lastly both Minister and people must remember this That Satan by his artificiall sleights causeth men to purrle themselues in making those which are no sinnes to be grienous and others the whilest which are sinnes in deede to escape vnespied But hoping this caneat as also the other answere may giue much contentment Procéede we to the rest 5. Because we Subscribe to the reading of we cannot tell what videlicet All Homilies that hereafter shall be set foorth by common authoritis others make their complaint thus Because we subscribe as it were vnto a blancke wherein afterward may be written whatsoeuer shall be pleasing vnto the vrgers of subscription The Homilie after the third part of the sermon against Contention deliuereth these words Hereafter shall follow Sermons of fasting praying almes deeds c. naming a many more and then closeth thus with many other marters as well fruitfull as necessarie to the edifying of Christian people the increase of godly liuing Hereunto the second tome of Homilies hauing reference intitleth the beginning thus Of such matters as were promised and intitled in the former part of Homilies And the Booke of Articles that we may know what it is both not onely name the particulars seuerally in distinct order but she weth also the quotient of them iust 21. and no more whereunto Subscription is required and no otherwise But graunt that more Homilies either are alreadie or shall be hereafter set out yet the vrgers of Subscription can neither make new Articles of Religion nor doth the law intend that they can For it lyeth not in the power of any Bishop within his Diocesie as of himselfe without warrant of a more plenarie and full authoritie to publish or set foorth any Sermon or Homilies to be inioyned any his ministers for publike vse in our Church but with correspondence to the doctrine alreadie agreed vpon profitable to edification and proportionable to the analogie of faith And of a truth who in his right minde would once imagine that those godly men who permed that clause being as they were speciall instruments of Gods glorie and enemies to superstition meant euer to make way by such a Rubricke to bring in whatsoeuer some one man at his pleasure would deuise Whereas it did onely prouide for a time and at that time to giue men contentment who happily at the first setting out of those other homilies did looke for more but because they could not then be all vpon the suddaine their expectation was intreated on to a farder time Notwithstanding the equitie of this knowne truth see we pray thee good Reader but be waile what thou seest how vncharitablie some indgements are imployed 6. Because the Collectes Epistles and Gospels on the first Sunday in lent sauour of superstition by making them Religious fasts in regard of the time in which they are appointed As much sauour of superstition in the vse of Collect Epistle and Gospell as there is store of great loue toward vs in them who make this accusation An euill minde distasts all things be they neuer so good or commendadle If Scripture sauour of superstition because of Religious fasts at that time what are many of these mens Sermons Scripture and prayers which are commonly in vse at such times in Lent when they call their meetings at a market towne by the name of a fast though before and after Sermon they haue well fed and few of them abstaine from any thing more then what they cannot haue to eate But for feare that superstition may surprise vs at vnawares they that thus complaine would they did shew vs why that Collect Epistle and Gospell on the first Sunday in Lent are called in the plurall number Collects Epistles and Gospels when there is but one of each or may they be intreated to giue a reason why they thinke that Collect Epistle and Gospell read on the first Sunday in Lent sauoureth of superstition more then that of the first Wednesday in Lent or let them informe vs what smacke of superstition is in the 2. Corinth 6. from the first verse to the tenth and Saint Mathew 4. from the first to the 11. both being scriptures appointed for that first sunday more then is in ●oel 2. from the 12. to the 17. and Mathew 6. from the 16 to the 21. If it bee said as here is pretended that they sauour of superstition be makeing them religious fasts in regard of the time by that reason they may condemne all the scriptures as sauouring of superstition which